Category: Cyril of Alexandria

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

On "Our Father, Who art in heaven"

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

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

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

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

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

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

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

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

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

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

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

On "Hallowed be Your Name."

11:2 Upon " Hallowed be Your Name."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Upon "Your kingdom come."

11:2. Upon " Your kingdom come."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Give us every day our needful bread.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And lead us not into temptation.

11:4 And lead us not into temptation.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Greek text is displayed using unicode.

Greek text is rendered using unicode.

And as they were traveling along the road, a certain man said to Him, "I will follow You wherever You go." And Jesus said to him, "The foxes have holes, and the birds of heaven have places to rest, but the Son of man has nowhere to lay His head."

9:57-58. And as they were going in the way, a certain man said unto Him, I will follow Thee whithersoever Thou goest. And Jesus said unto Him: The foxes have holes, and the birds of heaven a place, to lodge in: but the Son of man hath not where to lay His head.

To desire the gifts that come from God above is truly a state of mind worth attaining, one that brings us every good thing. But although the Lord of all is a generous Giver, He does not simply give to everyone without distinction. Rather, He gives to those who are worthy of His generosity. Just as those who hold royal authority bestow their honors and various state offices not upon crude and ignorant people who have nothing admirable in them, but instead honor those who have inherited nobility and have been proven through testing to be worthy of receiving them and likely to succeed in carrying out their duties, so also God, who knows all things, does not grant a share in His gifts to careless and pleasure-seeking souls, but to those who are in a proper condition to receive them rightly. Therefore, if anyone wishes to be counted worthy of these great honors and to be accepted by God, let him first free himself from the defilements of evil and the guilt of indifference. In this way he will become capable of receiving them. But if he is not disposed in this way in his mind, let him depart far away.

TO covet the gifts that come from above from God is in very deed a state of mind worthy of being attained to, and that wins for us all good. But though the Lord of all be a bountiful Giver, yet giveth He not simply to all men without distinction, but to such rather as are worthy of His bounty. For just as those invested with the glory of royalty bestow their honours, and the various offices of state, not upon rough and ignorant men, who have nothing in them worthy of admiration, but crown those rather, who have hereditary nobility, and have been proved by trial worthy of receiving them, and likely to be successful in the discharge of their duties; so also God, Who knoweth all things, bestoweth not a share in His bounties upon souls careless and pleasure seeking, but upon such as are in a fit state rightly to receive them. If then any one would be accounted worthy of these great honours, and of being accepted by God, let him first free himself from the pollutions of evil, and the guilt of indifference; for so he will become capable of receiving them: but if he be not so disposed in mind, let him depart far away.

And this is what the Gospel passage set before us teaches: a certain man approached Christ the Savior of us all, saying, "Teacher, I will follow you wherever you go." But He rejected the man, saying, "The foxes have holes, and the birds of heaven have a place to lodge, but He had nowhere to lay His head." Yet perhaps someone may say that the one who promised to follow Him had attained the desire for what was honorable, good, and profitable. For what can compare to being with Christ and following Him? Or how could it not help toward his salvation? Why then did He reject someone who was eagerly promising to follow Him constantly? For one can learn from His own words that following Him leads to every blessing, for He said, "He who follows Me walks not in darkness, but possesses the light of life." What then was improper about promising to follow Him in order to gain the light of life? What is our answer to this? That this was not his purpose. How could it be? For it is easy for anyone who examines such matters carefully to see that, first, there was great ignorance in the way he approached, and second, that it was full of excessive presumptuousness. For his wish was not simply to follow Christ as so many others in the Jewish crowd did, but rather to thrust himself into apostolic honors. This was the kind of following he was seeking, being self-called to it, whereas the blessed Paul writes that no man takes this honor upon himself unless he is called by God, as Aaron also was. For Aaron did not enter the priesthood on his own initiative, but was called by God. And we find that every one of the holy apostles did not promote himself to the apostleship, but rather received the honor from Christ. For He said, "Come after Me, and I will make you fishers of men." But this man, as I said, boldly took upon himself gifts that were entirely honorable and, though no one called him, thrust himself into what was above his rank. Now if anyone were to approach an earthly king and say, "I will promote myself, even if you do not grant it, to this or that honor, whatever it may be," it would be dangerous and would often bring upon him even the loss of his life. Who can doubt this would certainly be the result? For in every matter we must await the decision of the one who possesses sovereign authority. How then could it be appropriate for this man to appoint himself among the disciples and crown himself with apostolic powers without being called to it at all by Christ?

And this the purport of the passage from the Gospels just placed before us teaches us: for a certain man drew near to Christ the Saviour of us all saying, "Teacher, I will follow Thee whithersoever Thou goest." But He rejected the man, saying, "The foxes have holes, and the birds of heaven a place to lodge in: but that He had not where to lay His head." And yet perchance some one may say, that 'he who promised to follow Him had attained to the desire of what was honourable, and good, and profitable. For what is comparable to being with Christ, and following Him? Or how must it not aid in his salvation? Why therefore did He reject one who was eagerly promising to follow Him constantly? For one may learn from His own words, that to follow Him leads on to every blessing: for He said, "He that followeth Me, walketh not in darkness, but possesseth the light of life." What therefore was there improper in promising to follow Him, in order to gain the light of life? What then is our answer to this? That this was not his object. How could it be? For it is easy for any who will examine such matters accurately, to perceive that in the first place there was great ignorance in his manner of drawing near; and secondly, that it was full of excessive presumptuousness. For his wish was not simply to follow Christ, as so many others of the Jewish multitude did, but rather to thrust himself into apostolic honours. This then was the following which he was seeking for, being self-called thereto: whereas the blessed Paul writes, "that no man taketh the honour unto himself unless he be called of God, as Aaron also was." For Aaron did not enter upon the priesthood of himself, but on the contrary was called of God. And of every one of the holy apostles we find, that he did not promote himself to the apostleship, but rather received the honour from Christ. For He said, "Come after Me; and I will make you to become fishers of men." But this man, as I said, boldly took upon himself gifts thus altogether honourable, and, though no one called him, thrust himself into that which was above his rank. Now were any one to draw near to an earthly king, and say, "I shall promote myself, even though thou grantest it not, to this or that honour, whatever it may be;" it would be a dangerous act, and one that would bring upon him the loss often even of his life. Who can doubt that certainly this would be the result? For in every matter we must await the decision of him who possesses sovereign authority. How then could it be fitting for this man to appoint himself among the disciples, and crown himself with apostolic powers, without being called thereunto at all by Christ?

And there is another reason for which He justly rejected him and deemed him unworthy of so illustrious an honor. For earnestly following Christ is admittedly profitable for salvation, but he who wishes to be counted worthy of such great glory must, I say, bear his cross. And what does it mean to bear the cross? It is to die to the world by denying its empty distractions and courageously abandoning a carnal and pleasure-loving life. For it is written: "Love not the world, neither the things that are in the world, for everything that is in the world is the lust of the body, and the lust of the eyes, and the pride of life." And again, "Do you not know that the love of the world is enmity with God? Whoever therefore would be a friend of the world is found to be God's enemy." The man, therefore, whose choice it is to be with Christ, loves what is admirable and profitable for salvation; but let him listen to our words: withdraw yourself far from fleshly lusts; wash away the pollution of wickedness; cleanse off the stains caused by the base love of pleasure, for these keep you away and do not permit you to be with Christ. Remove what separates you; break down the enmity; burst open the hedge that is between, for then you will be with Christ. But if the hedge that keeps you from communion with Him is not yet destroyed, in what way can you follow Him?

And there is another reason for which He justly rejected him, and deemed him unworthy of so illustrious an honour. For earnestly to follow Christ is confessedly profitable to salvation: but he who wishes to be counted worthy of so great glory must, I say, bear his cross. And what is it to bear the cross? It is to die unto the world, by denying its empty distractions, and manfully abandoning a carnal and pleasure-loving life. For it is written: "Love not the world: neither the things that are in the world: for every thing that is in the world is the lust of the body, and the lust of the eyes, and the pride of life."… And again, "Know ye not that the love of the world is enmity unto God? Whosoever therefore would be a friend of the world is found God's enemy." The man therefore, whose choice it is to be with Christ, loves that which is admirable and profitable unto salvation; but let him hearken to our words: withdraw thyself far from fleshly lusts; wash away the pollution of wickedness; cleanse off the stains caused by the base love of pleasure; for these keep thee away, and permit thee not to be with Christ. Remove that which separates thee; break down the enmity; burst open the hedge that is between; for then thou wilt be with Christ. But if the hedge which keeps thee from communion with Him be not yet destroyed, in what manner canst thou follow Him?

That this was the case with the man before us, Jesus shows by the indirect rebuke He gave him—not to reproach him, but rather to correct him, so that he might willingly become better and grow earnest in following the ways of virtue. Therefore He says, "The foxes have holes, and the birds of heaven a place to lodge in, but the Son of man has nowhere to lay His head." The simple and straightforward meaning of the passage is this: the beasts and birds have dens and dwellings, but I have nothing to offer of those things that people generally pursue, for I have no place where to dwell, rest Myself, and lay My head. But the inner and hidden meaning of the passage is reached through deeper thinking. For He seems to mean by the foxes and birds of heaven those wicked, cunning, and impure powers—the hordes of demons. They are called this in many places in inspired Scripture. The blessed Psalmist says of certain people, "They shall be the portions of foxes." And in the Song of Songs it is written again, "Catch for us the foxes, the little foxes that destroy the vines." And Christ Himself somewhere says of Herod, who was a bad and crafty man in his wickedness, "Tell that fox." And elsewhere He said of the seeds that fell upon the pathways, "The birds of heaven came and devoured them." And we affirm that He said this not of the material and visible birds, but rather of those impure and wicked spirits who often, when the heavenly seed has fallen upon the hearts of people, remove and carry it away so that they may not bear any fruit. As long as the foxes and birds have holes and dens in us, how can Christ enter? Where can He rest? What fellowship is there between Christ and Belial? For He dwells in the saints and lives in those who love Him, but withdraws from the impure and unclean. Expel the beasts, hunt out the foxes, drive away the birds, free your heart from their impurity so that the Son of man may find a place in you to lay His head—the Word of God who was incarnate and became man. For light has no agreement with darkness, nor the impure with the holy. It is completely unthinkable for perfume and filthiness to be stored up in one vessel. It is impossible for a man to be invested with apostolic honor and distinguished by his virtues and every good and manly quality if he has not admitted Christ into him. And so most wise Paul has taught us, saying, "Or do you seek a proof of Christ who speaks in us?" But the person in whom Christ dwells is a temple, not of one of those falsely named gods, but of Him who by nature and in truth is God. For we have been taught to say that "we are the temples of the living God." But to a divine temple, incense is suitable—incense of the sweetest fragrance. And every virtue is a rational incense, completely acceptable to the God of all.

That such then was the case with the man before us, He shews by the indirect rebuke which He gave him, not in order to reproach him, but rather for his correction, that he might of his own accord grow better, and become earnest in following the ways of virtue. Therefore He says, "The foxes have holes, and the birds of heaven a place to lodge in: but the Son of man hath not where to lay His head." And the simple meaning of the passage, and that ready to hand, is as follows: that the beasts and birds have dens and dwellings; but I have nothing to offer of those things which are the objects of general pursuit: for 1 have no place where to dwell, and rest Myself, and lay My head. But the inner and secret signification of the passage is attained to by more profound thoughts. For He seems to mean by the foxes and birds of heaven, those wicked, and cunning, and impure powers, the herds of demons. For they are so called in many places in the inspired Scripture. For the blessed Psalmist says of certain men, "They shall be the portions of foxes." And in the Song of Songs it is written again: "Catch for us the foxes, the little foxes that destroy the vines." And Christ Himself somewhere says of Herod, who was a bad man, and crafty in his wickedness; "Tell that fox." And elsewhere He said of the seeds that fell upon the pathways, "the birds of heaven came and devoured them." And this we affirm that He said, not of the material and visible birds, but rather of those impure and wicked spirits, who oft-times, when the heavenly seed has fallen upon the hearts of men, remove and, so to speak, carry it away, that they may not bring forth any fruit. As long therefore as the foxes and birds have holes and dens in us, how can Christ enter? Where can He rest? What communion is there between Christ and Belial? For He lodgeth in the saints, and dwelleth in them that love Him: but withdraws from the impure and the unclean. Expel the beasts: hunt out the foxes: drive away the birds: free thy heart from their impurity, in order that the Son of man may find a place in thee to lay His head: even the Word of God Who was incarnate and became man. For light has no concord with darkness, nor the impure with the holy. It is a thing altogether incredible for there to be stored up in one vessel perfume and filthiness. It is impossible for a man to be invested with apostolic honour, and conspicuous for his virtues, and every good and manly quality, if he have not admitted Christ into him. And so most wise Paul has taught us saying: "Or seek ye a proof of Christ, Who speaketh in us?" But he in whom Christ dwells is a temple, not of one of those gods falsely so named, but of Him Who by nature, and in truth is God. For we have been taught to say, that "we are the temples of the living God." But to a divine temple incense is suitable, such as is of a most sweet scent: and every virtue is a rational incense, altogether acceptable to the God of all.

So let us cleanse ourselves from every stain of the flesh and of the spirit. Let us put to death those members which are upon the earth. Let us close the entrance to impure spirits. Let not reprobate and wicked birds lodge within us. Let our heart be holy and unpolluted, as far as is possible and may be. For in this way we shall follow Christ, according to the grace He gives us, and He will dwell joyfully in us. For then He will have where to lay His head, and rest in us as in saints. For it is written, "Become holy, because I am holy." And devoting ourselves to these earnest pursuits, we shall also reach the city that is above, through the aid of the same Christ, by Whom and with Whom, to God the Father be praise and dominion with the Holy Spirit, forever and ever, Amen.

"Let us therefore cleanse ourselves from every stain of the flesh, and of the spirit." "Let us put to death those members which are upon the earth." Let us close the entrance to impure spirits. Let not reprobate and wicked birds lodge within us. Let our heart be holy and unpolluted, as far as is possible and may be. For so shall we follow Christ, according as He giveth us the grace, and He will dwell joyfully in us. For then He will have where to lay His head, and rest in us as in saints. For it is written; "Become ye holy, because I am holy." And devoting ourselves to these earnest pursuits, we shall also attain to the city that is above, by the aid of the same Christ: by Whom, and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

And He said to another, "Follow Me," but he said, "Lord, allow me to go first and bury my father." And Jesus said to him, "Let the dead bury their dead, but you go and preach the kingdom of God."

9:59-60. And He said unto another, Follow Me: but he said, Lord, suffer me to go first and bury my father. And Jesus said to him, Let the dead bury their dead: but go thou and preach the kingdom of God.

In Christ we have the head and teacher of every virtue. For "we are taught of God," as the prophet declares, and moreover the wise Paul bears witness saying: "God, who spoke in many parts and many ways long ago to the fathers through the prophets, has in these last days spoken to us through the Son." And what did He speak through the Son? Clearly the gospel message of salvation, through which we are successfully guided into every kind of virtue and advance along the praiseworthy and admirable path of the better life, so that by following His footsteps we gain the treasure of His gifts. The lesson just set before us clearly teaches us, then, how we follow Him and are counted worthy of those perfect and surpassing honors that were first given to the apostles. For it tells us, "He said to another, Follow Me."

IN Christ we have the head and teacher of every virtue. For "we are taught of God," as the prophet declares, and moreover the wise Paul bears witness saying: "God, Who in manifold parts and manifold manners spake in old time to the fathers by the prophets, hath in these last days spoken unto us by the Son." And what spake He by the Son? Plainly the gospel message of salvation, by means of which we are successfully guided into every kind of virtue, and advance in the praiseworthy and admirable pathway of the better life, so that by following His footsteps we gain the treasure of His gifts. The manner, then, in which we follow Him, and are counted worthy of those perfect and surpassing honours which were first bestowed upon the apostles, the lesson just laid before us clearly teaches us. "For He said, it tells us, unto another, Follow Me."

The first point to consider is this: in the preceding passage we learned that someone approached Jesus and said, "Teacher, I will follow you wherever you go," but Christ rejected him with scorn. First, because he was self-appointed, pushing himself into honors that God grants only to those who are fit to receive them—those who are distinguished by every excellent quality and skilled in practicing every good work and deed, and who are crowned by Christ and enrolled among the companies of holy teachers. But since this man was not of that character, he received a rebuke, for his mind was a dwelling place of evil spirits and full of all impurity. For the Savior, indirectly addressing his situation, said, "The foxes have holes, and the birds of heaven have a place to lodge, but the Son of Man has nowhere to lay his head."

Now the first point to consider is this: that in the preceding passage we learnt, that one drew near to Him, and said, "Teacher, I will follow Thee whithersoever Thou goest:" but was rejected with scorn by Christ; first as being self called, and thrusting himself into honours which God bestows upon those only who are fit to receive them, and who as being announced by every excellent quality, and skilful in practising every good work and deed, are crowned by Christ, and inscribed in the companies of the holy teachers. But inasmuch as this man was not so disposed, he met with rebuke; for his mind was the dwelling of evil spirits, and full of all impurity. For the Saviour, indirectly touching his case, said; "The foxes have holes, and the birds of heaven a place to lodge in: but the Son of man hath not where to lay His head."

At our last meeting, we thoroughly discussed how this should be understood. But here it was not a self-called disciple who came, nor someone presumptuously offering promises of such praiseworthy deeds. Rather, it was someone called by Christ to the apostleship, as one not unfit for it. He was honored by the divine decree and was certainly holy and venerable, able to conform himself to the purpose of the gospel message. However, he did not yet clearly know how he should conduct himself in such an important matter. Perhaps he had a father weighed down by old age, and he thought he was acting in a way highly pleasing to God by anxiously showing him tender and fitting love. He knew, of course, from encountering it in the books of the law, that the God of all has also made provision for this, saying, "Honor your father and your mother, that it may be well with you and that you may live long upon the earth." Therefore, when summoned to the sacred ministry and to the office of proclaiming the gospel message—for this is what Christ's command to follow Him signified—he is troubled in his human understanding and asks for enough delay to care for his parent's old age. He said, "Allow me first to go and bury my father." What we are saying is not that he asked permission to bury his father who was already dead and laid out—for Christ would not have forbidden this—but he used the word "bury" to mean "that I may care for his old age until his burial."

Now at our last meeting; we sufficiently discussed the manner in which this is to be understood by us. But here it was no self-called disciple who came, nor one presumptuously forward in promises of deeds thus praiseworthy: but, on the contrary, it was one called by Christ to the apostleship, as not unfitted for it. For he was honoured by the divine decree, and was doubtless holy, and venerable; and able to conform himself to the intention of the evangelic message. But he did not as yet know clearly in what way he ought to conduct himself in so great a matter; for he had perchance a father bowed down with old age: and thought himself acting in a manner highly pleasing to God in anxiously shewing him tenderness and tit-ting love. He knew, of course, as meeting with it in the books of the law, that the God of all has provided also for this, saying; "Honour thy father, and thy mother: that it may be well with thee: and that thou mayest live long upon the earth." On being, therefore, summoned to the sacred ministry, and to the office of proclaiming the Gospel message:—-for this is what was signified by Christ's command to follow Him:—-he is troubled in his human understanding, and asks for a delay of time enough to tend the old age of his parent. For "Suffer me," he said, "first to go and bury my father." And what we say is, not that he asked permission to bury his father, being already dead and laid out:—-for Christ would not have forbidden this:—-but he used the word "bury" instead of "that I may take care of his old age till his burial."

What, then, was the Savior's answer? "Leave the dead burying their dead, but you go and preach the kingdom of God." For there were, no doubt, other guardians and relatives of his father. But I consider them dead because they had not yet believed in Christ, nor been able to receive the new birth by holy baptism into the life that cannot perish. Let them, He says, bury their dead, because they also have a dead mind within them and have not yet been counted among those who possess the life that is in Christ. From this, then, we learn that the fear of God is to be placed even above the reverence and love owed to parents. For the law of Moses also, while it commanded first of all that "you shall love the Lord God with all your soul, and all your might, and all your heart," placed as second to it the honor due to parents, saying, "Honor your father and your mother."

What, then, was the Saviour's answer? "Leave the dead burying their dead: but go thou, preach the kingdom of God." For there were, no doubt, other guardians and relatives of his father: but as I consider dead, because they had not yet believed in Christ, nor been able to receive the new birth by holy baptism unto the life incorruptible. Let them, He says, bury their dead, because they also have within them a dead mind, nor as yet have been numbered among those who possess the life that is in Christ. From this, then, we learn, that the fear of God is to be set even above the reverence and love due to parents. For the law of Moses also, while it commanded, in the first place, that "thou shalt love the Lord God with all thy soul, and all thy might, and all thy heart:" put as second to it the honour due to parents, saying, "Honour thy father and thy mother."

Let's examine the issue under discussion and ask why we consider the honor and love owed to parents not something to neglect, but rather something we must carefully observe. Someone might say it's because we have our existence through them. But the God of all brought us into being when we didn't exist at all. He is the Creator and Maker of all, and, so to speak, the fundamental source and root essence of everything. For He is the one who gives existence to all things. The father and mother were simply the means through which their children came into existence. Shouldn't the primary Author justly be loved more than those who are secondary and come after? And won't the One who gave the more precious gifts require from us the greater honor? Our efforts to please our parents must therefore give way to our love for God, and human duties must yield to those that are divine. And the Saviour Himself taught us this, saying, "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." He doesn't say people are condemned for simply loving them, but for loving them more than Him. He therefore permits sons and daughters to love their parents, but not more than they love Him. So when anything concerning God's glory must be done, let no obstacle stand in the way. Let your commitment be without excuse, your zealous efforts intense and unstoppable. Immediately let father and mother and children be set aside, let the power of natural affection toward them cease, and yield the victory to the love of Christ.

For come, and let us examine the matter in dispute, and inquire what is the reason why we consider the honour and love due to parents, not a thing to be neglected, but, on the contrary, carefully to be attended to. One may say, then, that is because we have our being by their means. But the God of all brought us into being, when we absolutely did not exist. He is the Creator and Maker of all: and, so to speak, the principle and radical essence of everything. For to everything existence is His gift. The father, then, and mother, were the means by which their offspring came into existence. Ought not, therefore, the primary Author justly to be loved more than the secondary and subsequent? And will not He Who gave the more precious gifts require of us the more marked honour? Our endeavours, therefore, to please our parents must give way to our love to God, and human duties must yield precedence to those which are divine. And this the Saviour has Himself taught us, saying, "He who loveth father or mother more than Me, is not worthy of Me: and he who loveth son or daughter more than Me, is not worthy of Me." He does not say that they are condemned for simply loving, but for loving them more than Me. He permits sons and daughters, therefore, to love their parents, but not more than they do Him. When therefore any thing which concerns God's glory has to be done, let no impediment stand in the way; let thy earnestness be without pretext: thy zealous exertions ardent and irrepressible. Forthwith let father and mother and children be disregarded, and the power of natural affection towards them cease, and yield the victory to the love of Christ.

So it was with that thrice-blessed Abraham: he was tested, justified, and called the friend of God, and counted worthy of surpassing honors. For what can equal the weight of being a friend of God? What can this world offer that is comparable to such a glorious and admirable grace? He had one only-begotten and beloved son, who after long delay had scarcely been given to him in his old age. Upon him rested all his hope of offspring, for it was said to him: "In Isaac shall your seed be called." But as the sacred Scripture says, "God tested Abraham, saying: Take your beloved son, the one you love, Isaac, and go to the high land, and offer him to Me as a whole burnt offering, on one of the mountains that I will tell you." Was God testing Abraham because He did not know beforehand what would happen and was waiting to learn the result? But how can this be true? For He knows all things before they happen. Why then did He test him? So that we might learn from the fact the old man's love of God, his ready obedience, and his unchanging earnestness in the dutiful performance of God's will. And observe how God made him, so to speak, unready for the act, so that the patriarch might receive more worthy admiration for preferring nothing to his Lord's will. "Take," He says, not simply Isaac, but "your son: the beloved one—the one you have loved." This strengthened the sting of natural affection in his case. Oh, what a mighty turmoil of bitter thoughts rose up in the old man! For the force of innate affection naturally called him to compassion for the child. He had wanted to be a father, for he had even lamented his childlessness to God when He promised to give him all that land which had been spoken of, and said, "Lord, what do you give me? I remain childless." The law of natural affection, therefore, urged him to spare the boy, while the power of love toward God called him to ready obedience. And he was like a tree driven back and forth by the violence of the winds, or like a ship at sea, reeling and staggering from the beating of the waves. But there was one true and powerful thought to which he held fast. For he considered that even if the boy were slain and became the work and victim of the fire as a whole burnt offering well-pleasing to God, yet God "was not unable to raise him up again, even from the dead."

So was that thrice-blessed Abraham tried: so was he justified, and called the friend of God: and counted worthy of surpassing honours. For what can equal in the balance the being a friend of God? What can this world offer comparable with a grace so glorious and admirable? He had one only-begotten and beloved son, who, after long delay, and scarcely, and in his old age had been given him. Upon him too rested all his hope of offspring: for it was said to him: "In Isaac shall thy seed be called." But as the sacred Scripture saith, "God tried Abraham, saying: Take thy beloved son, even him whom thou lovest, Isaac, and go to the high land, and offer him to Me for a whole burnt-offering, upon one of the mountains that I will tell thee." Was God trying Abraham, as not foreknowing what would happen, and waiting to learn the result? But how can this be true? For He knows all things before they happen. Why therefore did He try him? That we by the fact might learn the old man's love of God, and ready obedience, and unchanging earnestness in the dutiful performance of God's will. And observe how God made him, so to speak, unready for the act, that the patriarch might obtain the more worthy admiration, as preferring nothing to his Lord's will. "Take," He says, not simply Isaac, but " thy son: the beloved one;—-him whom thou hast loved." This strengthened in his case the sting of natural affection. Oh! how mighty a turmoil of bitter thoughts rose up in the old man! For the force of innate affection naturally called him to compassion for the child. He had wished to be a father: for he had even lamented his childlessness unto God, when He promised to give him all that land which had been told him, and said, "Lord, what givest Thou me? and I dwell childless." The law, therefore, of natural affection urged him to spare the lad; while the power of love towards God called him to ready obedience: and he was like some tree, driven to and fro by the violence of the winds; or like a ship at sea, reeling, so to speak, and staggering by the beating of the waves. But there was one true and powerful thought to which he held fast. For he considered, that though the lad were slain, and became the work and victim of the fire, as being a whole burnt-offering, well-pleasing to God: yet that He "was not unable to raise him up again, oven from the dead."

This event taught Abraham many things at once. First, he learned that prompt obedience leads to every blessing, and is the path to justification and the guarantee of friendship with God. Second, he learned that God is able to raise people even from the dead. Moreover, he learned something more important and more significant—the mystery of Christ: that for the salvation and life of the world, God the Father was going to give up His own Son as a sacrifice, the one who was beloved by nature, that is, Christ. The blessed Paul confirms this, saying of Him: "He who spared not His own Son, but delivered Him up for us all." The patriarch Abraham therefore learned what kind of thing it is, and how great a thing it is, not to spare his own son, the only-begotten and beloved. He was found approved because he placed nothing above those things that are pleasing to God. Christ requires us to be like this, so that we love and value what concerns His glory far above the ties of fleshly relationship.

Much, therefore, at once was taught him by this event. For, in the first place, he learnt that ready obedience leads on to every blessing, and is the pathway to justification, and the pledge of friendship with God: and secondly, that God is able to raise again, even from the dead. And, moreover, he learnt what is more important, and more worthy of account, I mean the mystery of Christ: that for the salvation and life of the world God the Father was about to yield His own Son to the sacrifice: even Him, Who by nature was beloved, that is, Christ. And the blessed Paul confirms this, saying of Him: "He That spared not His own Son, but delivered Him up for us all." The patriarch Abraham therefore learnt what kind of and how great a thing it is, not to spare his own son, the only-begotten and beloved. He then was found approved, because he set nothing above those things that are well-pleasing to God. Such Christ requires us to be, so as to love and prize what concerns His glory far above the ties of fleshly relationship.

Let's look at this from another angle. It's right that our love for Him should be stronger than even our love for our physical parents. He has given us God as a Father, for He said: "Call no one father on earth, for One is your Father Who is in heaven, and you are all brothers." And the wise John said of Him, "He came to His own, and His own did not receive Him, but to all who received Him He gave power to become the sons of God." Should those who have Him as Father—Who is Lord of heaven and earth, Who is beyond all created things, Who is guarded by mighty cherubim, Who is above thrones and dominions, principalities and powers—should such people, I ask, fall into such great foolishness as to not place Him above all natural family ties? Is it possible that we will be guilty if we ignore the honor due to parents, children, and brothers, but free from guilt if we don't pay the honor due to the Father of all? Listen to what He clearly says: "The son honors his father, and the servant his master. If I am a Father, where is My honor? And if I am a Master, where is My fear? says the Lord Almighty."

And once more to look at it in another light. It was right that the power of love towards Him should outweigh with us even that of those who begat us in the flesh. He has given us God as a Father; for He said: "Call not any one father upon earth: for One is your Father Who is in heaven: and ye are all brethren." And the wise John said of Him, "He came to His own, and His own received Him not: but to all who received Him He gave power to become the sons of God." Ought they therefore who have Him as Father Who is Lord of heaven and earth: Who transcends all created things: Who is guarded by mighty cherubim: Who excels thrones and dominions, principalities and powers;—-ought such, I say, to fall into so great folly, as not to set Him above all natural relationship? Can it be that we shall be guilty if we disregard the honour due to parents and children and brethren: but free from guilt, if we pay not the honour due to the Father of all? Hear what He plainly saith; "The son honoureth his father, and the servant his master: if I am a Father, where is My honour? and if I am. a Master, where is My fear? saith the Lord Almighty."

Christ therefore appropriately instructed the one called to apostleship in apostolic conduct and the spiritual strength required to carry it out, by saying, "Leave the dead burying their dead: but go thou, preach the kingdom of God." For this is what the ministers of the divine message must be like. Let us also hold fast in everything to their wise teaching, moving forward toward Christ, through Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

Fitly therefore did Christ make him who was called to the apostleship acquainted with apostolic conduct, and the spiritual manliness required for its discharge, by saying, "Leave the dead burying their dead: but go thou, preach the kingdom of God." For such must the ministers of the divine message be. To whose wise teaching let us also in everything adhere, advancing onwards unto Christ: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever, and ever, Amen.

Another person also said, "I will follow you, Lord, but first let me say goodbye to the members of my household." But Jesus said to him, "No one who puts his hand to the plow and looks back is fit for the kingdom of God."

9:61-62. And another also said, I will follow Thee, Lord; but first let me bid farewell to the members of my house. But Jesus said to him, No man who putteth his hand to the plough, and looketh back, is fit for the kingdom of God.

We say that enthusiasm for virtuous pursuits is worthy of complete praise. But those who have reached this state of mind must be strong in their resolve and not weak-willed toward the goal set before them. Instead, they must clearly possess an unwavering and inflexible mind. For in this way, starting eagerly as if from the starting line of a race, they will reach the finish and win the victory, and place the victor's crown around their hair. The Savior of all encouraged us toward this wholehearted commitment, as a quality worth obtaining, when He said, "Which of you, wanting to build a tower, does not sit down first and calculate whether he has enough to finish it; lest, He says, having laid the foundation and not being able to finish it, those passing by say, This man began to build and was not able to finish." Someone who acts this way becomes merely an object of ridicule. For every honorable and virtuous undertaking ought to have a fitting conclusion. And to teach this truth, the law of Moses commanded those who were building a house to also construct a battlement on it. For whoever is not perfect in good is not free from blame. Just as discredit was naturally attached to a house without battlements, so the passage we have just read from the Gospel teaches us a similar lesson.

OF zeal in virtuous pursuits we say, that it is worthy of all praise. But those who have attained to this state of mind must be strong in purpose, and not feebly disposed towards the mark that is set before them. Rather they must plainly possess an unwavering and inflexible mind: for so, starting impetuously as from the barriers of the race-course, they will reach the goal, and gain the victory, and twine around their hair the conqueror's crown. And to this heartiness of purpose the Saviour of all encouraged us, as being a quality worth the gaining, where He says, "Who of you wishing to build a tower, sitteth not down first and counteth whether he have sufficient to finish it; lest, saith He, having laid the foundation, and not being able to finish it, the passers by say, This man began to build, and was not able to finish." One who so acts becomes an object merely of ridicule: for upon every honourable and virtuous undertaking a fitting conclusion ought to follow. And to teach this truth the law of Moses commanded those who were building a house to erect upon it also a battlement. For he who is not perfect in good, is not free from blame. Just then as discredit was of course attached to a house that had no battlements, so the passage just read to us from the Gospel teaches us a similar lesson.

For one person came to him saying, "I will follow you, Lord, but first let me go and say goodbye to those in my house." His promise is worth imitating and deserves full praise. But the fact that he wants to say goodbye to those at home shows him to be divided, so to speak, and indicates that he had not yet begun the journey with an unencumbered mind. For see how the flow of worldly concerns holds him back like a bridle restraining an eager young horse, and how he still partly wants to involve himself in the concerns of this world. No one prevents him from hastening, if he wishes, toward the desired goal according to the free choices of his mind. But his very desire to consult first with his relatives and to make those people his advisors—people who were unlikely to share his views or to support his decision at all—clearly proves that he is weak and wavering, and not yet fully committed to acting on his desire to follow Christ.

"For one drew near saying, I will follow thee, Lord; but first let me go and bid farewell to those in my house." The promise then that he makes is worthy of emulation, and full of all praise: but the fact of his wishing to bid farewell to those at home shews him, so to speak, divided, and that he had not as yet entered upon the course with unshackled mind. For look how, like some colt eager for the race, there holds him back as with a bridle, the stream of worldly things, and his wish in part still to take interest in this world's occupations. For no one hinders him from hastening, if he will, to the wished for mark, according to the free inclinations of his mind. But the very wish to consult first with his relatives, and to make those his counsellors who were not likely to entertain sentiments similar to his own, nor to share at all in his resolution, sufficiently proves him infirm and halting, and not as yet fully inclined to act upon his desire of following Christ.

Christ, through gentle correction, taught him to practice a more determined zeal, saying, "No man putting his hand to the plough, and looking back, is fit for the kingdom of God." Just as a farmer who has begun to break up his land with the plough, if he grows weary and leaves his work half done, will not see his field full of grain or his threshing floor piled with sheaves, and will naturally suffer the loss that comes from laziness—namely, no harvest and the resulting poverty—and will also face the mockery of those who see him: in the same way, anyone who wishes to follow Christ but does not say goodbye to worldly things, give up all love of the flesh, and even deny his earthly relatives (for by doing this he gains resolute courage in all praiseworthy endeavors) is not fit for the kingdom of God. Anyone who cannot reach this level of commitment because his mind is bound by laziness is not acceptable to Christ, not fit for His company, and is necessarily refused permission to be with Him.

But He, as it were by gentle reproofs, corrected him, and taught him to practise a more determined zeal, saying, "No man putting his hand to the plough, and looking back, is fit for the kingdom of God." For just as the husbandman, who has begun to break up his land by the plough, if he grow weary, and leave his labour half done, sees not his field thick set with ears, nor his threshing-floor full of sheaves, and suffers of course the loss which is the natural result of idleness; the absence, I mean, of produce, and the consequent penury, and incurs also the ridicule of those that see him: so he who wishes to cleave unto Christ, but does not bid farewell to the things of the world, and abandon all love of the flesh, and even deny his earthly relatives; for by so doing he attains to a resolute courage in all praiseworthy pursuits; is not fit for the kingdom of God. One who cannot attain to this resolution, because his mind is fettered with indolence, is not acceptable unto Christ, nor fit for His company, and necessarily is refused permission to be with Him.

This is what Christ was talking about when he gave that parable in the Gospels. He said, "A rich man made a banquet for his son, and sent his servants to call those who were invited, saying, 'My oxen and my fatlings are killed, and everything is ready. Come to the banquet.' But they would not come. One said, 'I have bought a field and cannot come.' Another said, 'I have bought a yoke of oxen.' And another said, 'I have taken a wife—excuse me.'" You see that they were called, and while it was within their power to share in the feast, they made excuses and gave themselves over without restraint to those temporary and earthly matters that quickly fade, and whose possession must soon be given up. Yet surely they should have understood that a wife and lands and other possessions are only limited pleasures, short-lived and fleeting like shadows, and like bitterness mixed with honey. But being members of the church of God—from which they foolishly fled, I don't know how—would have given them an eternal and unchanging joy. Whoever would follow Christ must be thoroughly constant and focused solely on this goal. He must not be divided, not possessed by fear and laziness, free from all fleshly desire, and put nothing above his love for Christ. But if he is not willing or disposed this way in his will, even if he does draw near, he will not be accepted.

Such were those of whom Christ spake, when forming that similitude in the Gospels. For He said, "A rich man made a banquet for his son; and sent therefore his servants to call them that were bidden, saying, My oxen and my failings are killed, and every thing is ready: come to the banquet. But they, it says, would not come: but one said, I have bought a field, and I cannot come. And another, I have bought a yoke of oxen: and another, I have taken a wife, hold me excused." Thou seest that they were called, and while it was in their power to partake of the feast, they excused themselves, and gave themselves up without restraint to those temporal and earthly matters, which rapidly fade, and the possession of which must quickly be abandoned. And yet surely it was their duty rather to have understood, that a wife and lands, and those other possessions, are but finite pleasures, short in duration, and fleeting like the shadows, and, as it were, a bitterness mingled with honey. But to be members of the church of God, from which they, I know not how, foolishly fled, would have procured for them an eternal and unchanging joy. Whoever would follow Christ, let him be thoroughly constant, and intent solely upon this end; let him not be divided; let him not be possessed by timidity and slothfulness; let him be free from all carnal lust, and prefer nothing to his love unto Him. But if he be not so disposed, nor so affected in his will, even if he do draw near, he will not be accepted.

The law of Moses has also taught us something like this indirectly through a figurative example. Whenever emergencies arose and the children of Israel went out to battle against their enemies, before they engaged in combat, the herald of the army made this proclamation: "Whoever has betrothed a wife and has not yet taken her, let him return to his house, so that he does not die in battle and another man takes her. Whoever has built a new house and has not dedicated it, let him return to his house, so that he does not die in battle and another dedicates it. Whoever is frightened in his heart, let him return to his house, so that he does not make his brother's heart as frightened as his own." You can see that the person who loves the world or wealth, and whoever is full of excuses, is not fit for every situation. But we find the holy apostles to be very different from such people. For when they heard Christ saying, "Follow Me, and I will make you fishers of men," Scripture says that they immediately left their boat and their father and followed Him. And the wise Paul also writes, "But when God chose to reveal His Son to me, I did not immediately consult with flesh and blood." You can see the courageous mind and the brave and wholehearted purpose, not subject to the chains of laziness, but superior to all cowardice and fleshly desire. Those who would follow Christ must be like this: not looking behind them, not walking backwards so to speak and turning their faces away from that manly virtue that is fitting for saints, and making excuses to avoid the work required. They must not love temporal things or be double-minded, but must hasten forward with complete zeal toward what is pleasing to Christ. By Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

Something of this sort the law of Moses also has taught us indirectly in figure. For whenever, as emergencies arose, the children of Israel went out to battle against their enemies, before they engaged in the combat, the herald of the host made proclamation, "Whosoever hath betrothed a wife, and hath not taken her, let him return to his house, that he die not in battle, and another man take her. Whosoever hath built a new house, and hath not dedicated it, let him return to his house, that he die not in battle, and another dedicate it. Whosoever is frightened in his heart, let him return to his house, that he make not the heart of his brother frightened as his own." Thou seest that the man who loves the world, or wealth, and whosoever is full of excuses, is not every where in his place: but we shall find the holy apostles very different from such as these. For when they heard Christ saying, "Follow Me, and I will make you to become fishers of men: they, it says, at once left the ship and their father, and followed Him." And the wise Paul also writes, "But when God willed to reveal unto me His Son, immediately I counselled not with flesh and blood." Thou seest the valiant mind, and the brave and hearty purpose, not subject to the bonds of indolence, but superior to all cowardice and fleshly lust. Such must they be who would follow Christ: not looking behind them, not walking, that is, so to speak, backwards, and turning their faces from that manly virtue which becometh saints, and excusing themselves from the duty of labouring: not loving things temporal, not of a double mind, but hastening onwards with perfect zeal to that which is well pleasing to Christ: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

After these things, the Lord appointed seventy others and sent them out two by two ahead of him to every city and place where he was about to go. He said to them, "The harvest is large, but the workers are few. So pray to the Lord of the harvest to send out workers into his harvest."

10:1-3. After these things the Lord appointed seventy others, and sent them two and two before His face, unto every city and place, whither He was about to enter. And He said unto them, The harvest indeed is great, but the labourers few. Pray therefore the Lord of the harvest to send forth labourers into the harvest.

The Holy Spirit, speaking through the holy prophets, commanded the ministers of the saving word of the gospel: "Sound the trumpet on the new moon, on the solemn day of your feast." We may compare the new moon to the time of our Savior's coming. A new world arose for us, in which all things have become new, as the very wise Paul assures us in his writings. He says, "The former things have passed away: behold, all things have become new." By the new moon and solemn feast, therefore, we understand the time of the incarnation of the Only-begotten, when a trumpet sounded loudly and clearly—the trumpet that proclaimed the saving message of the gospel. Is this not a time that invites us to celebrate, when we were justified by faith and washed from the pollutions of sin, and death abolished, which had tyrannized over us, and Satan ejected from his mastery over us all? In this time, by sanctification and justification we have been united to our common Savior Christ and enriched with the hope of unending life and glory. These are the loud trumpet's sounds, and they run not only through Judea, like the old law, but throughout the whole earth.

THE Holy Ghost by the mouth of the holy prophets commanded the ministers of the saving word of the gospel, saying, "Sound the trumpet on the new moon: on the solemn day of your feast." And to the new moon we may compare the time of our Saviour's coming. For a new world arose for us, in which all things have become new, as the very wise Paul assures us in his writings. For he says, "The former things have passed away: behold, all things have become new." By the new moon therefore, and solemn feast, we understand the time of the incarnation of the Only-begotten, when a trumpet sounded loudly and clearly, even that which proclaimed the saving message of the gospel. For is not that a time which invites us to keep festival, when we were justified by faith, and washed from the pollutions of sin, and death abolished, which had tyrannized over us, and Satan ejected from his mastery over us all; and in which by sanctification and justification we have been united to our common Saviour Christ, and enriched with the hope of unending life and glory. These are the loud trumpet's sounds, and they run not only through Judaea, like that law which was of old, but throughout the whole earth.

This is illustrated for you in the writings of Moses. The God of all descended in the form of fire on Mount Sinai, and there was a cloud, darkness, and gloom, and the sound of the trumpet with a loud blast, according to Scripture. The notes of the trumpet, it says, were few at first, but afterward they grew longer and became louder and louder continually. What then did the shadow of the law signify to us through these things? Was it not this: that at first there were only a few to proclaim the gospel message, but afterward they became many? And Christ began the work: having first chosen the twelve apostles, He later appointed, it says, seventy others. And this was not because those who had already been called to the honor of the apostleship had been guilty of any neglect or had been led into anything improper, but because a great multitude was about to believe in Him. For not only Israel was caught in the net, but also the crowds of the Gentiles. That the message of salvation would take possession of the whole world, the God of all declared through one of the holy prophets, saying of it, "Judgment springs up like couch-grass in the furrows of the field." For just as couch-grass springs up in furrows that are left uncultivated and takes possession of them, spreading everywhere and constantly advancing forward, so in exactly the same manner has judgment—that is to say, the grace that justifies the world as declared in the saving message of the gospel—taken possession of every city and place.

And this is pictured for thee in the writings of Moses. For the God of all came down in the likeness of fire on Mount Sinai, and there was a cloud, and darkness, and gloom, and the voice of the trumpet with a loud ringing sound, according to the Scripture. But the notes of the trumpet were, it says, few at first, but afterwards they waxed longer, and became louder and louder continually. What then was it which the shadow of the law signified to us by these things? Was it not this: that at first there were but few to publish the Gospel tidings; but afterwards they became many? And Christ began the work: and having first chosen the twelve apostles, He afterwards appointed, it says, seventy others. And that, not as though those who had been already called to the honour of the apostleship had been guilty of any neglect, or been led into anything unbecoming, but because a great multitude was about to believe in Him. For not Israel only was caught in the net, but also the crowds of the Gentiles. For that the message of salvation would take possession of the whole world, the God of all declared by one of the holy prophets, saying of it, "Judgment springeth up like couch-grass in the furrows of the field." For like as the couch-grass springs up in the furrows that are left without cultivation, and takes possession of them, and spreads everywhere, constantly advancing onwards, so in an exactly similar manner has judgment, that is to say, the grace that justifieth the world as declared in the saving tidings of the Gospel, taken possession of every city and place.

Besides these twelve, there were also seventy others appointed by Christ. And again, a type of this was prefigured in the words of Moses. For at God's command he also chose seventy, and God sent the Spirit upon those who had been chosen. And yet again, we find the twelve disciples, and these seventy also, indicated to us by the shadow of the law. For it is written this way in the Exodus concerning the children of Israel: "And they came to Marah, and the people could not drink the waters of Marah, for they were bitter. And Moses cried unto the Lord, and the Lord showed him a tree, and he cast it into the waters, and the waters were made sweet." Now Marah, when translated, means bitterness, and is taken by us as a type of the law. For the law was bitter, in that it punished with death. And Paul is witness to this, saying, "He that has despised Moses' law is put to death without mercy at the mouth of two or three witnesses." It was therefore bitter and unendurable to those of old time, and was unacceptable on this account, just as those bitter waters were. But it also was sweetened by the precious cross, of which that tree shown by God to the blessed Moses was a type. For now that the shadow has changed to the spiritual contemplation, we see with the eyes of the mind the mystery of Christ that lay hidden in the types of the law. Although therefore the law was bitter, it has now ceased to be so any longer.²

Besides these twelve therefore, there were also seventy others appointed by Christ. And again a type of this was prefigured in the words of Moses. For at God's command he also chose seventy, and God sent the Spirit upon those who had been chosen. And yet again, we find the twelve disciples, and these seventy also, indicated to us by the shadow of the law. For it is thus written in the Exodus concerning the children of Israel; "And they came to Marah: and the people could not drink the waters of Marah; for they were bitter. And Moses cried unto the Lord, and the Lord shewed him a tree; and he cast it into the waters, and the waters were made sweet." Now Marah, when translated, means bitterness; and. is taken by us as a type of the law. For the law was bitter, in that it punished with death. And of this Paul is witness, saying, "He that hath despised Moses' law is put to death without mercy at the mouth of two or three witnesses." It was bitter therefore, and unendurable to those of old time, and was unacceptable on this account, just as were also those bitter waters. But it also was sweetened by the precious cross, of which that tree there shewn by God to the blessed Moses was a type. For now that the shadow has changed to the spiritual contemplation, we behold with the eyes of the mind the mystery of Christ, that lay hid in the types of the law. Although therefore the law was bitter, it has now ceased to be so any longer.²

And after Marah, they came, it says, to Elim. And Elim, when translated, means an ascent or increase. And what was there at Elim? Twelve wells of water, it says, and seventy palm trees. For as we ascend to more perfect knowledge and hasten onward to spiritual increase, we find twelve wells—that is, the holy Apostles—and seventy palm trees, namely, those who were appointed by Christ. And very excellently the disciples are compared to wells, and the seventy, who were chosen later, to palm trees. For just as from holy wells we draw from the disciples of our Savior the knowledge of all good, so we also praise the seventy and, so to speak, call them palms. For this tree is strong-hearted, firm of root, very fruitful, and constantly grows beside the waters. And we affirm that the saints are like this: for their mind is pure, steadfast, fruitful, and habitually delights itself in the waters of knowledge.³

"And after Marah, they came, it says, to Elim." And Elim again when translated means an ascent or increase. And what again was there at Elim? "Twelve wells of water, it says, and seventy palm trees." For as we ascend to more perfect knowledge, and hasten onward to spiritual increase, we find twelve wells, that is, the holy Apostles: and seventy palm trees, those, namely, who were appointed by Christ. And very excellently the disciples are compared to wells, and the seventy, who were subsequently chosen, to palm trees. For as from holy wells we draw from the disciples of our Saviour the knowledge of all good: while we praise the seventy also, and, so to speak, call them palms; for this tree is strong-hearted, and firm of root, and very fruitful, and constantly grows besides the waters. And such we affirm the saints to be: for their mind is pure, and steadfast, and fruitful, and habitually delights itself in the waters of knowledge.³

Therefore, to return to what we were saying at the beginning, the Lord "appointed other seventy." But some people might perhaps think that the first group had been dismissed and stripped of the honors of apostleship, and that these new ones were promoted in their place because they were better teachers. To remove such thoughts from our minds, He who knows hearts and is acquainted with what is to come offered what amounted to an explanation, saying, "The harvest indeed is great, but the laborers are few. Pray therefore the Lord of the harvest to send out laborers into His harvest." For just as fields covered thick with crops and stretching far and wide require many capable workers, so the whole earth, or rather the company of those who were about to believe in Christ, being great and countless, required not just a few teachers but as many as would be sufficient for the work. And for this reason Christ appointed those who were to be the allies, so to speak, and helpers of the twelve disciples. They went out on their mission, being sent two by two to every city and village, calling out, as it were, in the words of John, "Prepare the way of the Lord."

Therefore, to return again to what we were at first saying, the Lord "appointed other seventy." But some may perchance imagine that the former had been dismissed, and deprived of the honours of the apostleship; and that these were promoted in their stead, as being better able to teach than they were. To remove therefore such thoughts from our minds, He Who knoweth hearts, and is acquainted with things to come, even as it were apologized, saying, "The harvest indeed is great; but the labourers are few: pray therefore the Lord of the harvest to send forth labourers into His harvest." For just as lands covered thick with produce, and broad and long, require numerous and able labourers; so the whole earth, or rather the company of those about to believe in Christ, being great and innumerable, required not a few teachers, but as many as would suffice for the work. And for this reason Christ appointed those who were to be the allies, so to speak, and assistants of the twelve disciples. They went therefore on their mission, being sent two and two to every city and village, crying, as it were, in the words of John, "Prepare ye the way of the Lord."

But observe this: while He said, "Pray to the Lord of the harvest to send out laborers into His harvest," He did it Himself. And yet who else is Lord of the harvest—that is, of the inhabitants of earth—except He who by nature and truly is God? "For to Him belongs the whole earth and everything in it," as Scripture says, and He is the Creator of all and its Maker. But since it belongs to the supreme God alone to send out laborers, how was it that Christ appointed them? Is He not therefore the Lord of the harvest, and God the Father, through Him and with Him, the Lord of all? All things therefore are His, and there is nothing among all the things that are named which belongs to the Father that does not also belong to the Son. For He also said to the Father, "Those whom You gave Me out of the world were Yours, and You gave them to Me." For, as I said, all those things that belong to the Father are declared to be, and are, the property of the Son, and He shines with His Father's dignities. And the glory of the Godhead belongs to Him, not as something conferred and given to Him by another, but rather He exists in honors that are His by nature, just as does He who begot Him. And the wise John also affirms that we all belong to Him, saying of Him: "I baptize you in water, but after me comes He who is mightier than I. He shall baptize you in the Holy Spirit and in fire. His winnowing fan is in His hand, and He will cleanse His threshing floor, and will gather the wheat into His barn, but the chaff He will burn with unquenchable fire."

But observe this: that while He said, "Pray ye the Lord of the harvest to send forth labourers into His harvest," He did it Himself. And yet Who besides is Lord of the harvest, that is, of the dwellers on earth, but He Who by nature and truly is God. "For to Him belongs the whole earth and its fulness," as Scripture says: and He is the Creator of all, and its Fashioner. But inasmuch as it belongs to the supreme God alone to send forth labourers, how was it that Christ appointed them? Is He not therefore the Lord of the harvest, and God the Father, by Him and with Him, the Lord of all? All things therefore are His, and there is nothing of all things which are named that belongs to the Father, which is not also the Son's. For He also said to the Father, "Those whom Thou gavest Me out of the world, Thine they were, and Thou gavest them unto Me." For, as I said, all those things that belong to the Father are declared to be, and are, the property of the Son, and He is radiant with His Father's dignities. And the glory of the Godhead belongs to Him, not as a thing conferred and given Him by another; but rather He subsists in honours which are His by nature, as He also doth Who begat Him. And the wise John also affirms that we all are His, thus saying of Him: "I indeed baptize you in water: but after me cometh He Who is mightier than I: He [Who] shall baptize you in the Holy Ghost, and in fire. Whose fan is in His hand, and He will cleanse His floor, and will gather the wheat into His garner, but the chaff He will burn with unquenchable fire."

May it be our lot then as rational wheat to be carried into God's treasure house, even into the mansions that are above, so that there, in company with the rest of the saints, we may enjoy the blessings which God bestows in Christ. By Him and with Him, to God the Father be praise and dominion with the Holy Spirit, forever and ever. Amen.⁴

May it be our lot then as rational wheat, to be carried into God's treasure house, oven into the mansions that are above: that there, in company with the rest of the saints, we may enjoy the blessings which God bestows in Christ: by Whom, and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.⁴

Go: behold, I send you as sheep among wolves.

10:3. Go: behold, I send you as sheep among wolves.

All those who praise the divine and sacred Word correctly and without error are, we affirm, the allies of the doctrines of truth and its chief teachers. They know well how to guide whoever wishes to advance in Christ rightly toward every good work, toward the incorruptible life, and toward participation in the blessings bestowed upon us. The most wise Paul also declares that these are "the lights of the world, holding the word of life."

ALL those who praise the divine and sacred Word correctly, and without error, are, we affirm, the allies of the doctrines of truth, and its host teachers; well knowing how to guide whosoever wish to advance in Christ, rightly unto every good work, and to the life incorruptible, and to participation in the blessings bestowed upon us. Of these most wise Paul also declares, that they are "the lights of the world, holding the word of life."

The holy and renowned disciples were the first of these illustrious men, standing at the forefront. They had as their teacher the One who gives all understanding and generously bestows His light on those who love Him. For He is the true light who illuminates the heavens—even the powers above—and also frees those on earth from ignorance and darkness. Notice how He made the appointed teachers of everyone under the sun into skilled workers, distinguished by their earnest zeal and capable of winning the glory of apostolic victories. They preferred nothing in this world to the duty of proclaiming their sacred message. They were so brave in their courageous spirit that they rose above all fear, were not at all intimidated by hardships, and were not alarmed even by death itself when it came upon them for Christ's sake. For He says, "Go," and in this word "go" He encourages them to be courageous, makes them eager for holy victories, establishes them in steadfast resistance against all temptation, and does not allow them to shrink from the violence of persecutions. Just as brave generals, when battle begins and the enemy shoots their arrows, encourage those under their command to resist the attacking enemy bravely and to conduct themselves courageously against the foe, using words like these: "Fellow soldiers, do not let any of these things you see trouble your mind. We are not weak and inexperienced in warfare, but know the ways of battle well. We have strong coats of mail, armor and swords, bows and arrows too. Through effort we will win the victory; courage will gain us truly glorious renown." In the same way, the Savior of all, if we may say so, sends the disciples out against the armies of unbelievers, saying, "Go; behold, I send you as sheep among wolves."

Now of these illustrious and famous men the divine disciples were the commencement, and stand foremost in order: for they had as a schoolmaster Him Who is the Giver of all understanding; and Who richly bestoweth His light upon those who love Him. For He is the true light Who illumineth the heavens, even the powers who are above; and delivereth from ignorance and darkness those also upon earth. And observe how He made the appointed teachers of all beneath the sun to be ready workmen, conspicuous for their earnest zeal, and able to win the glory of apostolic victories; preferring none of this world's affairs to the duty of proclaiming their sacred message, and so bravely disposed in their manly mind as to be superior to all fear, and no whit terrified at hardships, nor alarmed at death itself, when brought upon them for Christ's sake. For "go," He says: and in this word "go," He encourages them to be courageous; makes them eagerly desirous of saintly victories; establishes them in the steadfast resistance of all temptation; and permits them not to shrink from the violence of persecutions. For just as valiant generals, when the battle begins, and the enemy discharge their shafts, encourage those under their command bravely to resist the attacking foe, and to bear themselves manfully against the enemy; using such words as these; 'Fellow soldiers, let none of these things that ye see trouble your mind; we are not weak and inexperienced in warfare, but know well the ways of battle: we have coats of mail strongly made; armour and swords; bows too and darts: by exertion we shall purchase the victory; stoutheartedness will win for us a right glorious renown:' so does the Saviour of all, if we may so speak, send forth the disciples against the hosts of unbelievers, saying, "Go; behold, I send you as sheep among wolves."

What are You saying, O Lord? How can sheep have conversation with wolves? When has a wild beast ever been at peace with sheep? Shepherds can barely protect their flocks by gathering them into folds and shutting them up in enclosures and frightening the beasts of prey by the barking of dogs, and even by fighting themselves in their defense and taking risks to protect the weaker members of their flock. So how does He command the holy Apostles, who are innocent men and, if we may say so, sheep, to seek the company of wolves and go to them voluntarily? Isn't the danger obvious? Aren't they set up as easy prey for their attacks? How can a sheep prevail over a wolf? How can one so peaceful overcome the savageness of beasts of prey? Yes, He says, for they all have Me as their Shepherd: small and great, people and princes, teachers and taught. I will be with you and help you and deliver you from all evil. I will tame the savage beasts. I will change wolves into sheep. I will make the persecutors become the helpers of the persecuted, and those who wrong My ministers I will make to be sharers in their holy purposes. For I make and unmake all things, and there is nothing that can resist My will.

What sayest Thou O Lord? How can sheep converse with wolves? When was a wild beast ever at peace with the sheep? Scarcely can the shepherds protect their flocks by gathering them into folds, and shutting them up in enclosures, and frightening the beasts of prey by the barking of dogs, yea, and even themselves fighting in their defence, and running risks to protect the more weakly members of their flock. How then does He command the holy Apostles, who are guileless men, and if we may so speak, sheep, to seek the company of wolves, and go to them of their own accord? Is not the danger manifest? Are they not set as a ready prey for their attacks? How can a sheep prevail over a wolf? How can one so peaceful vanquish the savageness of beasts of prey? Yes, He says, for they all have Me as their Shepherd: small and great; people and princes; teachers and taught. I will be with you and aid you, and deliver you from all evil. I will tame the savage beasts; I will change wolves into sheep; I will make the persecutors become the helpers of the persecuted: and those who wrong My ministers I will make to be sharers in their pious designs. For I make and unmake all things, and there is nothing that can resist My will.

And we can see that this was the actual result in examples that really happened. The divine Paul was a blasphemer and persecutor, more harmful and cruel than any wolf toward those who believed in Christ. Did he continue in this behavior? Did he remain a wolf until the end? Absolutely not. He was called by Christ and experienced an unexpected transformation. He who once was a wolf became gentler than a lamb and preached the faith he had previously persecuted. This unexpected change amazed everyone, and Christ was glorified for transforming him from a beast of prey into a lamb. The divine Jacob had already foretold this about him in his blessings: "Benjamin is a ravening wolf: in the morning he shall eat flesh, and in the evening divide victual." The wise Paul belonged to the tribe of Benjamin, and at first he attacked those who believed in Christ like a ravening wolf. But after a short time—a span, so to speak, from morning to evening—he divided food. He taught and preached Jesus, offering milk to those who were still infants in understanding, but setting solid food before those who were mature. Therefore in the morning he eats flesh, and in the evening he divides food.

And that this was the actual result, we may see in instances which really occurred. For the divine Paul was a blasphemer, and persecutor, more injurious and cruel than any wolf against those who believed in Christ. Did he then persist in this conduct? Did he continue to be a wolf even unto the end? Far from it: for he was called by Christ, and experienced an unlooked for change. He who in old time was a wolf became more gentle than a lamb; and preached the faith which once he persecuted. And a change so unexpected in its manner was the wonder of all men, and Christ was glorified, Who had changed him from a beast of prey into a lamb. And this the divine Jacob had in his blessings before announced concerning him: "Benjamin is a ravening wolf: in the morning he shall eat flesh: and in the evening divide victual." For the wise Paul was of the tribe of Benjamin, and, at first, he resisted those who believed in Christ like a ravening wolf; but when a short time had elapsed, a space, so to speak, as from morning to evening, he divided victual. For he taught and preached Jesus: and to those that as yet were babes in intellect he offered milk; but set before the full grown strong meat. In the morning therefore he eats flesh, and in the evening divides victual.

So much, then, briefly about the blessed Paul. But let us next examine the calling of the nations from a similar perspective. Let us see whether they too were not at one time beasts of prey, fiercer than wolves against the ministers of the gospel message of salvation, but were transformed into the gentleness and innocence that come through Christ's help. They also persecuted the holy apostles, not so much like men fighting against wolves, but like beasts of prey raging savagely against sheep. And though the apostles did them no wrong, but rather called them to salvation, they stoned them, imprisoned them, and persecuted them from city to city. Yet those who acted this way at first afterwards became gentle and innocent, like the very sheep they had once persecuted.

And thus much then briefly respecting the blessed Paul: but let us next discuss from a similar point of view the calling of nations. Let us see whether they too also were not at one time beasts of prey, and fiercer than wolves against the ministers of the gospel message of salvation, but were transformed unto the gentleness and guilelessness which are by Christ's help. They too persecuted the holy apostles, not so much like men struggling with wolves, as like beasts of prey, raging savagely against sheep. And though they wronged them not, but rather called them to salvation, they stoned them, they imprisoned them, they persecuted them from city to city. And yet those, who thus acted at first, afterwards became gentle and guileless, and like the sheep which once they persecuted.

Who else accomplishes all these things but Jesus Christ our Lord? For He is the one "who has broken down the fence wall that was in the middle, abolishing the law of commandments contained in doctrines; who has made the two nations into one new man; who has made peace, and reconciled both in one body to the Father." The prophet Isaiah shows that those who have been joined to the faith in harmony and unity of mind and will—the savage together with the gentle, the impure and sin-stained with the saints, that is, those from the herds of the Gentiles with those from Israel who believed—speaking in the Spirit: "And the wolf shall graze with the lamb; and the leopard rest with the kid; and the bear and the cow shall graze together; and the ox and the lion eat feed together, and their young ones shall be with one another." Consider, my beloved, and understand that those who were sanctified by faith did not conform to the habits of the heathen, but on the contrary those who were called from the heathen conformed to them. For such beasts as the wolf and lion, the bear and leopard, are meat-eaters; but those animals which are of a gentle nature, kids and lambs, and steers, feed on grass. But those beasts of prey, he says, shall graze with these gentle ones and eat their food. It is not therefore the gentle ones who have conformed to the habits of the savage, but on the contrary, as I said, the savage who have imitated them. For they have abandoned their cruel disposition for the gentleness that befits saints, and been changed by Christ, so that the wolves have become lambs; for He is the one who has made them gentle, and united, as I said, the two nations into a mind full of the love of God. And this of old the revealer Moses cried out, saying, "Rejoice, you nations, with His people; ascribe majesty to God." Let us therefore exalt Him and honor Him with praises because of 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.

And who else accomplisheth all these things but Jesus Christ our Lord? For He also it is "Who hath broken down the fence wall that was in the middle, abolishing the law of commandments contained in doctrines; Who hath made the two nations into one new man; Who hath made peace, and reconciled both in one body unto the Father." For that there have been joined unto the faith in concord and unity of mind and will, the savage in company with the gentle; the impure and sin-stained with the saints; those, that is, of the herds of the Gentiles with those of Israel who believed; the prophet Isaiah shews, thus speaking in the Spirit: "And the wolf shall graze with the lamb; and the leopard rest with the kid; and the bear and the cow shall graze together; and the ox and the lion eat provender together, and their young ones shall be with one another." Consider, my beloved, and understand that those who were sanctified by faith did not conform to the habits of the heathen, but on the contrary those who were called of the heathen conformed to them. For such beasts as the wolf and lion, the bear and leopard, are eaters of flesh; but those animals which are of a gentle nature, kids and lambs, and steers, feed upon grass. But those beasts of prey, he says, shall graze with these gentle ones, and eat their food. It is not therefore the gentle ones who have conformed to the habits of the savage: but, on the contrary, as I said, the savage who have imitated them. For they have abandoned their cruel disposition for the gentleness that becometh saints, and been changed by Christ, so that the wolves have become lambs; for He it is Who hath made them gentle, and united, as I said, the two nations unto a mind full of the love of God. And this of old the hierophant Moses cried out, saying, "Rejoice, ye nations, with His people; ascribe majesty unto God." Let us therefore exalt Him and honour Him with praises because of the Saviour and Lord of all: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

The disciples were commanded to carry neither purse, nor bag, nor sandals, and to greet no one along the road. When they entered any house, they were to say first, "Peace to this house." If someone there was worthy of peace, their peace would rest upon that person; but if not, it would return to them. They were to remain in that same house, eating and drinking what was provided, for the worker deserves his wages. They were not to move from house to house.⁵

10:4-7. Carry neither purse, nor scrip, nor shoes; and ask not the peace of any one by the way. And into whatsoever house ye enter, first say, Peace to this house. And if there be there one worthy of peace, your peace shall rest upon him; but if not, it shall return to you. And in that house remain, eating and drinking of their things: for the labourer is worthy of his hire. Change not from house to house.⁵

The wise and skillful bee visits the flowers in every field and meadow, gathering the dew that has settled on them to make sweet honey. Solomon encourages us to imitate her behavior, saying, "Draw near to the bee, and learn how hardworking she is, and how excellent is her work. She is therefore beloved and praised by everyone, and both kings and ordinary people use her labors for their health." Come then, let us also wander through what we might call an intellectual meadow, gathering the dew that the Holy Spirit has let fall upon the divine message of the Gospel. In this way, being enriched in mind, we may bring forth the spiritual honey—the word that is profitable and useful to all who thirst for instruction in the divine doctrines, whether they are noble and distinguished people or obscure and ordinary individuals of humble social position. For it is written, "Good words are as honeycomb; and their sweetness is healing to the soul."

THE prudent and skilful bee visits the flowers in every field and meadow, and gathering the dew that has settled upon them, so makes sweet honey. And Solomon leads us to imitate her conduct, saying, "Draw near to the bee, and learn how industrious she is, and how excellent is her workmanship. She is beloved, therefore, and praised by every man, and her labours kings and private persons employ for their health." Come, therefore, and let us also, wandering, as it were, around some intellectual meadow, gather the dew let fall by the Holy Ghost upon the divine message of the Gospel, that so being enriched in mind we may bring forth the spiritual honey, even the word profitable and useful to all who thirst after the communication of the divine doctrines, whether they be noble and illustrious, or obscure and private persons in a humble rank of life. For it is written, "Good words are as honeycomb; and their sweetness is healing to the soul."

Now these fine and good words—what else are they but those which Christ spoke to us, making those who love Him skilled through repeated teaching in virtuous pursuits? For take here also as proof of what I have said the meaning of the passage just read to us. "Carry," it says, "neither purse, nor bag, nor shoes." Consider, I ask you, here again the nature of the path of apostolic virtue set before them. For it was right that those who were to be the lights and teachers of everyone under heaven should learn from no one other than the Word who came down from above—from heaven: the fountain of wisdom and intellectual light, from whom comes all understanding and the knowledge of everything that is good. What He requires of them, then, is that in preaching to people everywhere the Word that He spoke, and in calling the inhabitants of the whole earth to salvation, they should travel about without purse, or bag, or shoes, and journey rapidly from city to city and from place to place. And let no one on any account say that the purpose of His teaching was to make the holy Apostles refuse the use of ordinary articles of equipment. For what good would it do them, or what harm, to have shoes on their feet or go without them? But what He does wish them to learn by this command and to endeavor to practice is certainly this: that they must cast all thought of their sustenance upon Him and call to remembrance the saint who said, "Cast your care upon the Lord, and He shall feed you." For He gives the saints what is needed for life, nor does He speak falsely where He says, "Do not be anxious for yourselves about what you shall eat and what you shall drink, nor for your body, what clothing you shall wear, for your Father knows that you have need of all those things. But seek first His righteousness, and all these things shall be added to you."

Now these fair and good words, what else are they than those certainly which Christ spake unto us, making those who love Him skilful by repeated teaching in virtuous pursuits? For take here also as a proof of what I have said the sense of the passage just read to us. "Carry," it says, "neither purse, nor scrip, nor shoes." Consider, I pray you, here again the nature of the pathway of apostolic virtue set before them. For it was right that they who were to be the lights and teachers of all beneath the heaven, should learn it from no other than from Him Who is the Word that came down from above—-from heaven: the fountain of wisdom and intellectual light; from whom cometh all understanding, and the knowledge of every thing that is good. What, then, He requires of them is, that in preaching to men everywhere the Word that He spake, and in calling the inhabitants of the whole earth to salvation, they should travel about without purse, or scrip, or shoes; and journey rapidly from city to city, and from place to place. And let no man on any account say that the object of His teaching was to make the holy Apostles refuse the use of the ordinary articles of equipment. For what good would it do them, or what harm, to have shoes on their feet, or go without them? But what He does wish them to learn by this command, and to endeavour to practice is certainly this, that they must lay all thought of their sustenance upon Him, and call to remembrance the saint who said, "Cast thy care upon the Lord, and He shall feed thee." For He giveth the saints what is needful for life, nor speaketh He falsely where He saith, "Be ye not anxious for yourselves as to what ye shall eat, and what drink: nor for your body, what clothing ye shall wear: for your Father knoweth that ye have need of all those things. But seek first His righteousness, and all these things shall be added unto you."

Those who were honored with apostolic responsibilities needed to have minds free from greed and completely opposed to accepting gifts, being content instead with what God provides. For Scripture declares that "the love of money is the root of all evils." Therefore, they must be completely free and exempt from what is the root and source of all evils, and must devote all their energy to their necessary duties, not being vulnerable to Satan's attacks by carrying worldly wealth with them, but despising fleshly things and desiring only what God wills.

For verily it was fitting and necessary that those who were adorned with apostolic honours, should have a mind free from covetousness, and altogether averse from the receiving of gifts, and content, on the contrary, with what God provides. "For the love of money is the root of all evils" as Scripture declares. They, therefore, in every way must be free and exempt from that which is the root and nourisher of all evils, and must expend, so to say, all their zeal upon their necessary duties, not being exposed to Satan's attack, us taking with them no worldly wealth, but despising the things of the flesh, and desiring only what God wills.

Just as brave soldiers going into battle carry only the equipment suitable for war, so it was right that those sent out by Christ to bring help to the world and wage war on behalf of all who were in danger against the "world-rulers of this darkness," and even against Satan himself, should be free from worldly distractions and from all worldly worry. Tightly prepared and clothed in spiritual armor, they needed to fight powerfully against those who resisted the glory of Christ and had made everyone under heaven their prey. For these enemies had caused people to worship the creature instead of the Creator, and to offer religious service to the elements of the world. Armed with the shield of faith, the breastplate of righteousness, and the sword of the Spirit, which is the Word of God, they had to prove themselves unconquerable opponents to their enemies. They must not drag after them a heavy burden of things deserving blame and condemnation, such as the love of wealth, hoards of shameful profits, and eagerness for them. These things turn the human mind away from behavior that pleases God and prevent it from rising upward to Him, but instead drag it down to desires focused on dust and earthly things.

For just as brave soldiers when they go out to battle carry nothing with them but such equipments only as are suitable for war, so also it was right that those who were sent out by Christ to carry aid to the world, and wage war in behalf of all who were in danger against the "world-rulers of this darkness," yea, and against Satan himself, should be free from the distractions of this world, and from all worldly anxiety; that being tightly girt, and clad in spiritual armour, they might contend mightily with those who resisted the glory of Christ, and had made all beneath the heaven their prey. For they had caused its inhabitants to worship the creature instead of the Creator, and to offer religious service to the elements of the world. Armed, therefore, with the shield of faith, and the breastplate of righteousness, and the sword of the Spirit, which is the Word of God, they must prove themselves invincible antagonists to their enemies; and not drag after them a heavy load of things worthy of blame and condemnation: such as are the love of wealth and hoards of base gains, and eagerness after them: for these things turn aside the mind of man from that behaviour which pleaseth God, and permit it not to mount upward to Him, but humble it rather to feelings set upon dust, and earthly things.

In commanding them not to take a bag or purse, and not to worry about shoes, He clearly teaches them that His commandment requires them to abandon all material wealth, and that His wish is that they should be free from every hindrance in entering upon the duty to which they were especially called—namely, preaching His mystery to people everywhere and winning to salvation those who were trapped in the snares of destruction.

In enjoining them, therefore, to take neither scrip nor purse, nor, moreover, to trouble themselves about shoes, He clearly teaches them that his commandment requires them to abandon all carnal wealth, and that His wish is that they should be free from every impediment in entering upon the duty to which they were especially called, of preaching, namely, His mystery to men everywhere, and of winning unto salvation those who were entangled in the nets of destruction.

And to this He adds that "they were not to ask of the peace of any one by the way." But what harm would this have done the holy apostles? Come then, and let us see the reason why it was not right for them to offer a greeting to those they met. You would doubtless say that it was because those who met them might sometimes not be believers, and therefore it would not have been right for people who were ignorant of Him Who by nature and truly is God to be blessed by them. What then do we say to this? Does it not seem an unbelievable suggestion that this was the reason they were commanded not to ask of the peace of anyone by the way? For they were sent out "not so much to call the righteous as sinners to repentance." How then was it not fitting that those who were about to enlighten all who were in darkness and bring them to the acknowledgment of the truth should instead use gentleness and great kindness, rather than roughly withdrawing from associating with them and even refusing to greet them? For certainly, along with other good qualities, gentleness of speech suits the saints, and greetings are appropriate provided they are given in a fitting manner. And besides, those who met them would of course sometimes not be unbelievers, but people of their own persuasion, or those who had already been enlightened, and to whom it would even be their duty to show an acknowledgment of love by a kind greeting.⁶⁷

And to this He adds that "they were not to ask of the peace of any one by the way." But what harm would this have done the holy apostles? Come, therefore, come, and let us see the reason why it was not right for them to offer greeting to those that met them. Thou doubtless wilt say that it was because it might sometimes happen that those who met them were not believers: and that therefore it would not have been right for those who were ignorant of Him Who by nature and verily is God to be blessed by them. What, therefore, do we say to this? Does it not then seem an incredible supposition that this was the reason why they were commanded not to ask of the peace of any one by the way? For they were sent forth "not so much to call the righteous as sinners to repentance." And how, therefore, was it not fitting that they who were about to enlighten all who were in darkness, and to bring them unto the acknowledgment of the truth, should rather use gentleness and great kindliness instead of roughly withdrawing themselves from associating with them, and even refusing to ask of their health? For certainly with other good qualities, gentleness of address becometh the saints, and greetings, provided they are made in a fitting manner. And, moreover, those who met them would, of course, sometimes not be unbelievers, but men of their own persuasion, or who had already been enlightened, and to whom it would even be their duty to offer an acknowledgment of love by a kindly greeting.⁶⁷

What, then, does Christ teach through this? He does not tell them to be rude, nor does He command them to make a point of not greeting people—rather, He teaches them to avoid such behavior. But it is reasonable to suppose that when the disciples were traveling through cities and villages to teach people everywhere the sacred doctrines, they might want to do this not quickly but in a leisurely way, wandering off the road and allowing themselves to make visits because they wanted to see some acquaintance or friend, and so would wastefully spend on unnecessary matters the proper time for preaching. Therefore, He says, work with great diligence to deliver your sacred message; do not give friendship an unprofitable delay, but let what is pleasing to God be put before everything else. By practicing a steady and unhindered diligence in this way, hold firmly to your apostolic responsibilities.

What, therefore, does Christ teach by this? He does not enjoin them to be rude, nor command them to lay stress upon the not making salutation: such conduct He rather teaches them to avoid. But it is not a thing unbefitting to suppose that when the disciples were travelling about among the cities and villages, to instruct men everywhere in the sacred doctrines, they might wish to do this, perhaps, not with haste, but, so to speak, in a loitering manner, making deviations from the road, and permitting themselves to pay visits, because they wished to see some one or other as being an acquaintance or friend, and so would waste prodigally in unnecessary matters the fitting time for preaching. With great industry, therefore, says He, be zealous in delivering your sacred message; grant not to friendship an unprofitable delay, but let that which is well pleasing to God be preferred by you to all other things: and so practising an irresistible and unhampered diligence, hold fast to your apostolic cares.

Besides this He further commanded them "not to give holiness to dogs, nor again to cast the pearls before swine," by not granting their companionship and lodging to unbelievers. Instead, they were to give it to those who were worthy of receiving it—those who were sons of peace and obedient to their message. It would have been completely disgraceful for them to want to associate closely with anyone who was still resisting Christ's glory and guilty of ungodliness. "For what part hath the believer with the unbeliever?" How could those who had not yet even listened to their words, but made their teaching—however worthy of acceptance it was—sometimes even an occasion for mockery, receive them as deserving their respect? Similarly, at Athens some people once ridiculed the divine Paul. He taught them "that God dwelleth not in temples made with hands," being incorporeal and infinite, filling all things but contained by none. He declared that he was preaching to them "Him Whom though they knew Him not, they imagined they rightly worshipped." But being given over to arrogance and greatly priding themselves on their eloquent speech, they said in their foolishness, "What would this seed-picker say? For he seemeth to be a setter forth of foreign gods." Seed-picker was the name they gave to a worthless bird that habitually picked up seeds scattered on the roads. By comparing the divine Paul to it, these foolish men were ridiculing the word of salvation then being offered them.⁸

Besides this He further commanded them "not to give holiness to dogs, nor again to cast the pearls before swine," by bestowing upon unbelievers their society in lodging with them: they were rather to grant it to such as were worthy of having it deigned them, by being sons of peace, and yielding obedience to their message. For it would have been a most disgraceful act for them to wish to be intimate with any who were still resisting Christ's glory, and guilty of the charge of ungodliness. "For what part hath the believer with the unbeliever?" For how could those who had not as yet even listened to their words, but made their instruction, however worthy it was of being embraced, an occasion sometimes even of ridicule, receive them as meriting their admiration? So too at Athens some once ridiculed the divine Paul. For he indeed taught them "that God dwelleth not in temples made with hands," being incorporeal and infinite, and That Which filleth all, but is contained by none: and declared that he preached unto them "Him Whom though they knew Him not, they imagined they rightly worshipped." But they being given up to superciliousness, and greatly priding themselves on their fluent tongue, said in their folly, "What would this seed-picker say? For he seemeth to be a setter forth of foreign gods." Seed-picker was the name they gave to a worthless bird, whose habit it was to pick up the seeds scattered on the roads: and in comparing to it the divine Paul, these foolish men were ridiculing the word of salvation then offered them.⁸

Christ therefore commanded them to stay with the sons of peace and to eat at their expense, affirming that this was according to a just decree, for He says, "a laborer is worthy of his wages." And so, let none of those who acknowledge the truth disregard or neglect the duty of honoring the saints, for they bless us when, sowing spiritual things to us, they reap material things from us. The Lord also commanded that those who preach the gospel should live from the gospel, just as according to the law of Moses, those who offered sacrifices shared in what was offered at the altar. And let those who are careless about honoring the saints and who close their hand ungenerous­ly be assured that they are deprived of their blessing. But may it be our lot to share in the blessing prepared for them with God, by offering to them as a gift whatever we possess and by taking pleasure in doing so, for Christ loves a cheerful giver. Through Him and with Him to God the Father be praise and dominion with the Holy Spirit, forever and ever, Amen.⁹

Christ therefore commanded them to lodge with the sons of peace, and to eat at their cost, affirming that this was by a just decree; "for a labourer, He says, is worthy of his hire." And therefore, let not any of those who acknowledge the truth, disregard or be careless of the duty of honouring the saints: for they bless us, when "sowing to us things spiritual, they reap of us things carnal:" and "the Lord also commanded that those who preach the gospel shall live of the gospel:" since also according to the law of Moses, "those who offered sacrifices shared with the altar." And let those who are careless of honouring the saints, and illiberally close the hand, be assured that they are deprived of their blessing. But may it be our lot to be partakers of the blessing prepared for them with God, by offering to them as fruit whatever we possess; and by feeling pleasure in so doing; "for Christ loveth a cheerful giver:" by Whom and with Whom to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.⁹

He who hears you, hears Me; and he who rejects you, rejects Me; and whoever rejects Me, rejects Him who sent Me.¹⁰

10:16 He that heareth you, heareth Me: and he that rejecteth you, rejecteth Me: and whosoever rejecteth Me, rejecteth Him That sent Me.¹⁰

Those who sit on earthly thrones and possess supreme authority, when they wish to honor deserving people with worldly positions, send them written documents containing the decree of their appointment along with a declaration of their worthiness. And we find that Christ did this same thing. Consider how great was the authority He gave the holy apostles, and in what manner He declared them praiseworthy and adorned them with the highest honors. Let us search the sacred Scripture, the very treasury of the written Gospel words. There we can see the greatness of the authority given to them. "He that heareth you," He says, "heareth Me: and he that rejecteth you, rejecteth Me: and he that rejecteth Me, rejecteth Him That sent Me." What great honor! What incomparable dignities! What a gift worthy of God! Though they are only human beings, children of earth, He clothes them with godlike glory. He entrusts them with His words, so that those who resist them in any way or dare to reject them will be condemned. For when they are rejected, He assures them that it is He who suffers this rejection. And then again He shows that the guilt of this wickedness, since it is committed against Him, rises up to God the Father. So see, see with the eyes of your mind, to what a vast height He raises the sin that people commit when they reject the saints! What a wall He builds around them! What great security He provides for them! He makes them people who must be feared, and in every way clearly ensures that they remain unharmed.

THOSE who adorn thrones of earthly royalty, and possess supreme authority, when they wish to render fitting men illustrious with this world's dignities, send them in the missives on which the decree commanding their appointment is inscribed, a declaration of their praiseworthiness. And this we find that Christ did. For consider how great was the authority He gave the holy apostles, and in what manner He declared them to be praiseworthy, and adorned with the highest honours. For let us search the sacred Scripture, even the treasure of the written words of the Gospel: let us there see the greatness of the authority given unto them. "He that heareth you," He says, "heareth Me: and he that rejecteth you, rejecteth Me: and he that rejecteth Me, rejecteth Him That sent Me." O what great honour! What incomparable dignities! O what a gift worthy of God! Though but men, the children of earth, He clothes them with a godlike glory; He entrusts to them His words, that they may be condemned who in ought resist, or venture to reject them: for when they are rejected He assures them that He it is Who suffers this; and then again He shews that the guilt of this wickedness, as being committed against Him, mounts up to God the Father. See, therefore, see with the eyes of the mind, to how vast a height He raises the sin committed by men in rejecting the saints! What a wall He builds around them! How great security He contrives for them! He makes them such as must be feared, and in every way plainly provides for their being uninjured.

There is another way you can understand what Christ is saying here. He says, "For whoever hears you, hears Me." He assures those who love instruction that whatever the holy apostles or evangelists say about Him must be received without any doubt and accepted as truth. For whoever hears them, hears Christ. The blessed Paul also said, "Or do you seek proof of Christ who speaks in Me?" And Christ Himself said somewhere to the holy disciples, "For it is not you who speak, but the Spirit of your Father who speaks in you." For Christ speaks in them through the consubstantial Spirit. And if it is true—and it clearly is true—that they speak through Christ, how can anyone who says that whoever does not hear them does not hear Christ be wrong? And whoever rejects them rejects Christ, and with Him the Father.

And there is yet another way in which thou mayest attain to the meaning of what is said by Christ. "For he," He says, who heareth you, heareth Me."He gives those who love instruction the assurance, that whatsoever is said respecting Him by the holy apostles or evangelists, is to be received necessarily without any doubt, and to be crowned with the words of truth. For he who heareth them, heareth Christ. For the blessed Paul also said; "Or seek ye proof of Christ That speaketh in Me? And moreover Christ Himself somewhere said to the holy disciples; "For it is not ye that speak, but the Spirit of your Father that speaketh in you." For Christ speaketh in them by the consubstantial Spirit. And if it be true, and plainly it is true, that they speak by Christ, how can that man err from what is fitting who affirms, that he who doth not hear them, doth not hear Christ, and that he who rejecteth them rejecteth Christ, and with Him the Father.

Inevitable, therefore, is the guilt decreed against the wicked heretics who reject the words of the holy apostles and evangelists and pervert them to mean only what seems right to them without proper examination. These people fall from the straight path and wander from the doctrines of piety, "deceiving, and being deceived." For while they have, so to speak, bidden farewell to the sacred Scriptures, "they speak of their own heart, and not out of the mouth of the Lord," as Scripture says. For though the blessed evangelist John wrote to us that "in the beginning was the Word, and the Word was with God, and the Word was God," they drag both the teaching concerning Him and the quotation that proves it to the exact opposite. They say that the only begotten Word of God was not in the beginning, nor truly God, and that He was not even with God—that is, in union with Him by physis, since He who is incorporeal cannot be imagined to be in any place. These most audacious men even say that He was made, and they measure out for Him whatever glory they please. For they elevate Him above created things, as far as their language of praise goes. And in inventing for Him this mere and empty majesty, they imagine that they are doing something wise or even pious, not understanding that if in any respect He is regarded as a created being, it avails Him nothing for the proof of His being really God. And if in any respect He is made, and His physis is similar to that of things which are made, then it follows, as they virtually affirm, that He was not in the beginning. For one who is made is not without beginning. How then does the wise Paul say, "By Him the Father made the worlds"? For if He were created, He had, as I said, a beginning of existence, and there must have been a time previous to His existence. And there must have been a time also in which even the Father apparently was not what the name signifies, but on the contrary, not a Father at all by physis. The word therefore that has come to us concerning Him is untrue, as also is that respecting the Son, and both are falsely so called.¹¹

Inevitable therefore is the guilt decreed against the wicked heretics, who reject the words of the holy apostles and evangelists, and pervert them to that meaning only which without due examination seems to them to be right. These fall from the straight way, and wander from the doctrines of piety, "deceiving, and being deceived." For while, so to speak, they have bidden farewell to the sacred Scriptures, "they speak of their own heart, and not out of the mouth of the Lord," as Scripture saith. For though the blessed evangelist John wrote to us, that "in the beginning was the Word, and the Word was with God, and the Word was God;" they drag to the exact opposite both the tenet concerning Him, and the quotation which proves it: saying that the only begotten Word of God was not in the beginning, nor very God, and that He was not even with God; that is, in union with Him by nature, inasmuch as He Who is incorporeal cannot be imagined to be in any place. These most audacious men even say that He was made, and measure out for Him such glory as they forsooth please: for they elevate Him above created things, as far as the language goes of praise. And in inventing for Him this mere and naked majesty, they imagine that they are doing something wise, or even pious: not understanding that if in any respect He be regarded as a created being, it avails Him nothing for the proof of His being really God: and that if in any respect He be made, and His nature similar to that (of things which are made), that then it follows, as they (virtually) affirm, that He was not in the beginning. For one who is made is not without beginning. How therefore does the wise Paul say, "By Him the Father made the worlds?" For if He were created, He had, as I said, a beginning of existence, and there must have been a time previous to His existence: and there must have been a time also, in which even the Father apparently was not that which the name signifies, but on the contrary, not a Father at all by nature. The word therefore that has come to us concerning Him is untrue, as also is that respecting the Son; and both forsooth are falsely so called.¹¹

And how then, I ask, can we believe the Son when He says, "I am the Truth"? For how is He the truth if He is not what His name implies? Or how can Paul's words not be false when he writes, "For the Son of God, Jesus Christ, who was preached to you by me, Silvanus, and Timothy, was not yes and no"? For how was He not yes and no, if He is said to be God but is not God by physis? If He is called a Son but was not begotten of the Father? If the divinely inspired Scripture says that the worlds were made by Him, yet there was a time before He existed? If all things were brought into being through Him, yet He is Himself one of them, in that He is regarded as a created thing? If He is called the only begotten, yet is not so in truth? For the things that have been made—those, I mean, which have been brought into existence from nonexistence by having been created—are, so to speak, related to one another.

And how then, I pray, can we believe the Son in saying, "I am the Truth;" for how is He the truth, Who is not what His name implies? Or how must not Paul be false in his words, when he thus writes, "For the Son of God, Jesus Christ, Who was preached unto you by me, and Sylvanus, and Timotheus, was not yea and nay? For how was He not yea and nay, if He is said to be God, and is not God by nature? if He is called a Son, and was not begotten of the Father? if the divinely inspired Scripture saith, that the worlds were made by Him, and there was a time before He existed? if all things were brought into being by His means, and He is Himself one of them, in that He is regarded as a thing made? if He is called the only begotten, and is not so in truth? For the things that have been made, those, I mean, which have been brought into existence from non-existence by having been created, are, so to speak, akin to one another.

We do not follow the empty words of these people while disregarding what the holy apostles and evangelists have declared. We do not reject them, so that we will not reject Christ, and with Him and through Him the Father. We believe that the Only-begotten Word of God is God, and was begotten of God by physis: that He is not created, not made, but the Creator of all, and not merely present in all things, but rather supremely above all things substantially with the Father. And when we hear John saying, "And the Word became flesh," we do not distort the expression. We do not force the plain meaning of these declarations. We do not twist the mystery of Christ into something that is not right. We believe that the Word, though He was God, became flesh—that is, man—and not that He joined some man to Himself in equal honor, for some dare to say and think this, so that the Word from God the Father is to be regarded by us as one Son by Himself, and He who came from the holy virgin as another beside Him, separately and by Himself. These are the impure inventions of these people. But we agree with the divine Paul, who says, "There is one Lord, one faith, one baptism," for we do not divide Him who is indivisible, but confess one Christ, the Word, who is from God the Father, who was made man and incarnate, whom the heavens worship and the angels honor. And we too with them praise Him, crowning Him with divine honor, not as a man who was made God, but as God who became man. And holding this belief about Him, we shall also through Him enter the kingdom of heaven. Through Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

But we follow not the vain words of these men, in disregard of the declarations of the holy apostles and evangelists. We reject not them, that we may not reject Christ, and with Him and by Him the Father. We believe that the Only-begotten Word of God is God, and was begotten of God by nature: that He is not created; not made; but the Creator of all: and not so much in all things, as rather supreme above all substantially with the Father. And when again we hear John saying, "And the Word became flesh," we do not falsify the expression: we do not use violence to the freeness of the the declarations: we do not pervert the mystery of Christ to that which is not right. We believe that the Word, though He was God, became flesh, that is, man; and not that He joined some man unto Him in equal honour: for this some venture to say and think, so that the Word from God the Father is to be regarded by us as one Son by Himself; and He Who sprang from the holy virgin as another beside Him, separately and by Himself: for such are the impure inventions of these men. We however agree with the divine Paul, who says: "There is one Lord; one faith; one baptism:" for we divide not Him Who is indivisible, but confess one Christ, the Word, Who is from God the Father, Who was made man, and incarnate, Whom the heavens worship, and the angels honour: and we too with them praise Him, crowning Him with divine honour, not so much as. a man Who was made God, but as God Who became man. And holding this opinion respecting Him, we shall also by His means enter the kingdom of heaven: by Whom, and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

The seventy disciples returned with joy, saying, "Lord, even the demons submit to us in Your name." Jesus said to them, "I saw Satan fall like lightning from heaven. Look, I have given you authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing will harm you. But do not rejoice in this—that the spirits submit to you—but rejoice that your names are written in heaven."

10:17-20. And the seventy returned with joy, saying, Lord, even the devils are subject unto us in Thy Name. And He said unto them, I beheld Satan as lightning fall from heaven. Behold I have given you the authority to tread upon serpents and scorpions, and upon all the power of the enemy, and nothing shall hurt you. But in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven.

It is said somewhere by one of the holy prophets, "Will the Lord God do anything without revealing the teaching of it to His servants the prophets?" For the God of all made known to the holy prophets those things that were going to happen in the future, so that they might announce them beforehand. This way people would not refuse to believe them when what had been foretold actually came to pass at the right time. Anyone who wishes can see that what we have just stated is true, even from the present Scripture readings. "For the seventy," it says, "returned with joy, saying, Lord, even the devils are subject to us in Your Name." First of all, the twelve disciples had been appointed—holy and chosen men, worthy of complete admiration. But since, according to Christ's own statement, "the harvest indeed was great, but the laborers few," He went on to appoint seventy others in addition to those first chosen, and sent them to every village and city of Judea ahead of Him to serve as His forerunners and to preach the things concerning Him.

IT is somewhere said by one of the holy prophets, "Will the Lord God do anything without revealing the teaching thereof to His servants the prophets?" For the God of all made known to the holy prophets those things which were hereafter to take place, in order that they might previously declare them, that so they might not be disbelieved, when in due time what had been foretold arrived at its fulfilment. And those who will may see that what we have now affirmed is true, even from the present lessons. "For the seventy" it says, "returned with joy, saying, Lord, even the devils are subject to us in Thy Name." For first of all the twelve disciples had been appointed, holy and elect men, and worthy of all admiration. But inasmuch as, according to Christ's declaration, "the harvest indeed was great, but the labourers few," He further, in addition to those first chosen, "appointed seventy others, and sent them to every village and city of Judea before His face," to be, that is to say, His forerunners, and to preach the things that belonged to Him.

When Jesus sent them out, he honored them with the grace of the Holy Spirit and crowned them with the power to work miracles, so that people would not disbelieve them or think they had appointed themselves as apostles. This was similar to how in ancient times there were some who prophesied "though they spoke not out of the mouth of the Lord," as Scripture says, but instead poured out lies from their own hearts. At one point God said through the voice of Jeremiah, "I have not sent the prophets, yet they ran: I have not spoken to them, yet they prophesied," and at another time, "The prophets prophesied lies in My name: I sent them not, neither spoke I to them; neither had I commanded them." So that people would not cast this same suspicion on those commissioned by Christ, he gave them power over unclean spirits and the ability to perform signs. When divine miracles accompanied their words, no form of slander or Jewish false accusation could stand against them. For their accusers were proven to be making baseless charges, or rather to be choosing to fight against God. No one can work miracles unless God gives him the power and authority to do so. The grace of the Spirit therefore testified that those who had been sent were not people who ran on their own initiative, nor self-appointed to speak about Christ, but rather had been appointed as ministers of his message.

And in sending them, He ennobled them with the grace of the Holy Ghost, and crowned them with the power of working miracles, that they might not be disbelieved by men, nor be supposed to be self-called to the apostleship: just as of old there were some who prophesied, "though they spake not out of the mouth of the Lord," as Scripture saith, but rather vomited forth lies from their own heart. For God by the voice of Jeremiah somewhere also said, at one time, "I have not sent the prophets, yet they ran: I have not spoken unto them, yet they prophesied:" and again at another; "The prophets prophesied lies in My name: I sent them not, neither spake I unto them; neither had I commanded them." In order, therefore, that men might not subject to such a suspicion those who were commissioned by Christ, He gave them power over unclean spirits, and the ability to perform signs. For when the divine miracle followed close upon their word, no form, either of calumny or of Jewish false-speaking, could find a place against them. For they were convicted of accusing them without reason, or rather of choosing to fight against God. For to be able to work miracles is possible for no man, unless God give him the power and authority thereunto. The grace of the Spirit therefore witnessed of those who had been sent, that they were not persons who ran of themselves, nor self-called to the duty of speaking concerning Christ; but that, on the contrary, they had been appointed to be the ministers of His message.

The authority they had to rebuke evil spirits and the power to crush Satan were not given to them so that people would admire them, but so that Christ might be glorified through them and believed in by those they taught—as God by nature and the Son of God, possessing such great glory, supremacy, and might that He could even give others the power to trample Satan under their feet.

The authority, however, which they bore to reprove evil spirits, and the power of crushing Satan, was not given them that they might themselves so much be regarded with admiration, as that Christ might be glorified by their means, and be believed on by those whom they taught, as by nature God, and the Son of God; and invested with so great glory and supremacy and might, as to be even able to bestow upon others the power of trampling Satan under their feet.

But they, it says, in that they were counted worthy of so great grace, "returned rejoicing, and saying, Lord, even the devils are subject to us in Your name." For they confess the authority of the One Who honored them, and wonder at the supremacy and greatness of His power. But they seem to have rejoiced not so much because they were ministers of His message and had been counted worthy of apostolic honors, as because they had worked miracles. Yet it would have been better for them to have reflected that He gave them the power to work miracles not so that they might be regarded by men with admiration on this account, but rather so that what they preached might be believed, with the Holy Spirit bearing them witness by divine signs. It would have been better, therefore, if they had clearly rejoiced on account of those who had been won through their ministry, and had made this a cause of celebration. Just as also the very wise Paul gloried in those who had been called through his ministry, saying, "My joy and my crown." But they said nothing at all of this kind, but rejoiced only in that they had been able to crush Satan.

But they, it says, in that they were counted worthy of so great grace, "returned rejoicing, and saying, Lord, even the devils are subject to us in Thy name." For they confess the authority of Him Who honoured them, and wonder at the supremacy and greatness of His power. But they seem to have rejoiced, not so much because they were ministers of His message, and had been counted worthy of apostolic honours, as because they had wrought miracles: but it would have been better for them to have reflected, that He gave them the power to work miracles, not that they might be regarded by men with admiration on this account, but rather that what they preached might be believed, the Holy Ghost bearing them witness by divine signs. It would have been better, therefore, had they manifestly rejoiced on account of those rather who had been won by their means, and had made this a cause of exultation. Just as also the very wise Paul gloried in those who had been called by his means, saying, "My joy and my crown." But they said nothing at all of this kind, but rejoiced only in that they had been able to crush Satan.

And what is Christ's reply? "I saw Satan fall like lightning from heaven." That is, 'I am not unaware of this: because you set out on this journey, so to speak, by My will, you have defeated Satan. "I saw him fall like lightning from heaven."' And this means that he was cast down from on high to earth: from excessive pride to humiliation, from glory to contempt, from great power to complete weakness. And the saying is true: because before the coming of the Savior, he possessed the world. Everything was subject to him, and there was no one able to escape the snares of his overwhelming might. He was worshiped by everyone. Everywhere he had temples and altars for sacrifice, and a countless multitude of worshipers. But because the Only-begotten Word of God has come down from heaven, he has fallen like lightning. For he who formerly was bold and arrogant, and who competed with the glory of Deity, he who had as his worshipers all those who were in error, is now placed under the feet of those who worshiped him. Is it not true, then, that he has fallen from heaven to earth, having suffered such a great and terrible overthrow?

And what is Christ's reply? "I saw Satan fall like lightning from heaven." That is, 'I am not unaware of this: for inasmuch as ye set out upon this journey, so to speak, by My will, ye have vanquished Satan. "I saw him fall like lightning from heaven."' And this means that he was cast down from on high to earth: from overweening pride to humiliation: from glory to contempt: from great power to utter weakness. And the saying is true: for before the coming of the Saviour, he possessed the world: all was subject to him, and there was no man able to escape the meshes of his overwhelming might: he was worshipped by every one: everywhere he had temples and altars for sacrifice, and an innumerable multitude of worshippers. But because the Only-begotten Word of God has come down from heaven, he has fallen like lightning: for he who of old was bold and supercilious, and who vied with the glory of Deity; he who had as his worshippers all that were in error, is put under the feet of those that worshipped him. Is it not then true, that he has fallen from heaven to earth, by having suffered so great and terrible an overthrow?

Who then has destroyed Satan's might and humbled him to this misery? Clearly it was Christ. And He announced this to us in the words, "Behold, I have given you the authority to tread upon serpents and scorpions, and upon all the power of the enemy; and nothing shall hurt you." 'But, O Lord, someone may reply, we already rejoice in the glory and grace You have given us, for we have acknowledged that even the devils are subject to us in Your name. So why are You proclaiming to those who know this and have openly acknowledged it, "Behold I have given you the authority to tread upon serpents and scorpions?"' Yes, He says, I have deliberately called you to remember these things you already know, so that you may not be carried away by the ignorance of the Jews, who do not understand the mystery of My incarnation and approach Me as a mere man, and persecute Me, saying, "Why do You, being a man, make Yourself God?" Yet it was rather their duty, He says, to have known that I am not claiming to be God "as being a man," to use their words, but rather that being by physis God, I have put on the form of a slave and appear on earth as a man like you. And what is the proof of these things? "Behold, I have given you the authority to tread upon serpents and scorpions." But it was not the act of a mere man, nor of one such as we are, to give others such glorious and admirable authority to tread upon all the power of the enemy—rather, it was a deed suitable to God alone, who is supreme over all and crowned with surpassing honors.

Who then is He That hath destroyed his might, and humbled him to this misery? Plainly it was Christ. And this He announced to us in the words, "Behold, I have given you the authority to tread upon serpents and scorpions, and upon all the power of the enemy; and nothing shall hurt you." 'But, O Lord, some one may reply, behold already we rejoice in the glory and grace bestowed upon us by Thee: for we have acknowledged that even the devils are subject to us in Thy name. And how then dost Thou proclaim to those who know it, and have openly acknowledged it, "Behold I have given you the authority to tread upon serpents and scorpions?"' Yes, He saith, I have carefully on purpose called you to the remembrance of those things which lo! already ye know, that ye may not be carried away with the ignorance of the Jews, who, not understanding the mystery of My incarnation, approach Me as a mere man, and persecute Me, saying, "Why dost Thou, being a man, make Thyself God? And yet it was rather their duty, He says, to have known, that not "as being a man," to use their words, I affirm of Myself that I am God; but rather that being by nature God, I have put on the form of a slave, and appear on earth as a man like unto you. And what is the proof of these things? "Behold, I have given you the authority to tread upon serpents and scorpions." But it was not the act of a mere man, nor of one such as we are, to bestow on others an authority so glorious and admirable, as for them to be able to tread upon all the power of the enemy: rather it was a deed suitable to God alone, Who is supreme over all, and crowned with surpassing honours.

This can also be explained in another way. Christ leaves them no excuse for giving in to cowardice, but instead demands that they be very enthusiastic and courageous. For those who are ministers of the divine word ought to be exactly this: not subject to timidity, nor overcome by laziness, but preaching "with great power," as Scripture says, and bold in pursuing those who are lined up against them, and bravely fighting against the enemy. They have Christ to help them, who will also humble the impure powers of evil under their feet, and with them even Satan himself. What man is more powerful than "the world-rulers of darkness," or than that wicked serpent and prince of evil? He who "broke the heads of the dragons"—how can He be too weak to save them from the attacks of any of this world's inhabitants? Therefore, it was not without benefit that Christ proclaimed to His disciples: "Behold I have granted you to tread on serpents and scorpions, and upon all the power of the enemy."

it is capable also of being explained in another way. For thus He leaves them no excuse for giving way to cowardice, but rather requires of them to be very hearty and courageous. For such ought those to be who are ministers of the divine word: not subject to timidity, nor overpowered by sloth, but preaching "with great power," as Scripture saith, and bold in pursuing after those who are drawn up in array against them, and bravely struggling against the enemy; as having Christ to help them, Who will also humble the impure powers of evil under their feet, and with them even Satan himself. What man is there more powerful than "the world-rulers of darkness," or than that wicked serpent and prince of evil? He therefore who "brake the heads of the dragons," how can He be too weak to save them from the attacks of any of this world's inhabitants "Not without benefit, therefore, did Christ proclaim to His disciples: "Behold I have granted you to tread on serpents and scorpions, and upon all the power of the enemy."

But He also further benefits them by immediately adding, "But in this rejoice not, that the spirits are subject unto you; but rather rejoice that your names are written in heaven." Do You not, O Lord, permit those who have been honored by You to rejoice in their honors? And yet it is written of those who were appointed to the apostleship: "They shall walk, O Lord, in the light of Your countenance, and in Your name shall they rejoice all the day, and in Your righteousness shall they be exalted. For You are the glory of their strength, and in Your good pleasure shall our horn be exalted." How then did You command them not to rejoice in the honor and glory which You Yourself bestowed? What can we say to this? I answer that Christ raises them to something greater, and commands them to consider it their glory that their names were written in heaven. For it is of the saints that God is thus addressed, "And in Your book they are all written."

But He also further benefits them by immediately adding; "But in this rejoice not, that the spirits are subject unto you; but rather rejoice that your names are written in heaven.": 'Dost Thou not, O Lord, permit those who have been honoured by Thee to rejoice in their honours? And yet it is written of those who were appointed to the apostleship: "They shall walk, O Lord, in the light of Thy countenance, and in Thy name shall they exult all the day, and in Thy righteousness shall they be exalted. For Thou art the glory of their strength, and in Thy good pleasure shall our horn be exalted." How then didst Thou command them not to rejoice in the honour and glory which Thou didst Thyself bestow?' What can we say to this? I answer, that Christ raises them to something greater, and commands them to account it their glory that their names were written in heaven. For it is of the saints that God is thus addressed, "And in Thy book they are all written."

But in addition, rejoicing solely in the fact that they were able to work miracles and crush the herds of demons was likely to produce in them possibly the desire also of vainglory—and the neighbor, so to speak, and kinsfellow of this passion is constantly pride. Most usefully, therefore, does the Savior of all rebuke the first boasting and quickly cuts away the root, so to speak, that had sprung up in them of the base love of glory, imitating good farmers who, immediately when they see a thorn springing up in their pleasure grounds or gardens, tear it up with the teeth of the mattock before it strikes its root deep.¹²

But besides, to rejoice solely in the fact that they were able to work miracles, and crush the herds of demons, was likely to produce in them possibly the desire also of vainglory:—-and the neighbour, so to speak, and kinsfellow of this passion constantly is pride. Most usefully, therefore, does the Saviour of all rebuke the first boasting, and quickly cuts away the root, so to speak, that had sprung up in them of the base love of glory, imitating good husbandmen, who, immediately that they see a thorn springing up in their pleasure grounds or gardens, tear it up with the teeth of the mattock, before it strike its root deep.¹²

Even if we receive from Christ some gift worthy of admiration, we must not think too highly of it. Instead, we should make our cause of rejoicing the hope prepared for us and the fact that our names are written among the companies of the saints. This comes through Christ's gift, the Savior of us all, who in His love for humanity bestows this upon us along with everything else we have. Through Him and with Him, to God the Father be praise and dominion with the Holy Spirit, forever and ever. Amen.

Even though, therefore, we receive some gift from Christ not unworthy of admiration, we must not think too highly of it, but rather make the hope prepared for us our cause of rejoicing, and that our names are written in the companies of the saints, by Christ's gift, the Saviour of us all, Who, from His love to man bestows, with all besides that we have, this also upon us: by Whom, and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

In that same hour, Jesus rejoiced in the Holy Spirit and said, "I thank You, O Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent, and revealed them to babes. Yes, Father, for this was pleasing in Your sight."

10:21. In that same hour, Jesus rejoiced in the Holy Ghost, and said, I thank Thee, O Father, Lord of the heaven and the earth, that Thou hast hid these things from the wise and prudent, and revealed them unto babes. Even so, Father; for so it was good in Thy sight.

One of the holy prophets has said, "Whoever thirsts, come to the waters." He directs us to the writings of the holy Evangelists as to fountains of water. For just as "waters are pleasant to the thirsty soul," as Scripture says, so to the mind that loves instruction is the life-giving knowledge of the mysteries of our Savior. Let us therefore draw from the sacred springs the living and life-giving waters, those that are rational and spiritual. Let us take our fill and not grow weary in drinking, for in these things more than enough still serves for edification, and eagerness is worthy of great praise. We learn what the Savior said—that fountain which came down from heaven, that river of delight—from what has just been read to us: "In that same hour, Jesus rejoiced in the Holy Ghost, and said." Whoever loves instruction must therefore approach the words of God not carelessly or without earnestness, but on the contrary with eagerness, for it is written, "For everyone who takes care, there is something over." Let us then examine them, and especially what is meant by the expression that He "rejoiced in the Holy Ghost."

ONE of the holy prophets has said; "Whoever thirst, come ye to the waters." For he sends us to the writings of the holy Evangelists as to fountains of water. For just as " waters are pleasant to the thirsty soul," as Scripture saith, so to the mind that loveth instruction is the life-giving knowledge of the mysteries of our Saviour. Let us, therefore, draw from the sacred springs the living and life-giving waters, even those that are rational and spiritual. Let us take our fill: and weary not in thy drinking: for in these things more than enough is still for edification: and greediness is great praise. What then it was the Saviour said:—-That fountain which came down from heaven, That river of delight,—-we learn from what has here been read to us. "In that same hour, Jesus rejoiced in the Holy Ghost, and said,"—-Whosoever then loveth instruction, must approach the words of God not carelessly, and without earnestness; but, on the contrary, with eagerness: for it is written, "That for every one that taketh care, there is something over." Let us, therefore, examine them, and especially what is meant by the expression, that He "rejoiced in the Holy Ghost."

The Holy Spirit proceeds from God the Father as from a fountain, but is not foreign to the Son, for every property of the Father belongs to the Word, who was begotten from Him by nature and truly. Christ saw that many had been won through the working of the Spirit, whom He gave to those who were worthy and whom He had also commanded to be ministers of the divine message. He saw that wonderful signs were being performed by their hands, and that the salvation of the world through Him—that is, through faith—had now begun. Therefore He rejoiced in the Holy Spirit, meaning in the works and miracles accomplished through the Holy Spirit. He had appointed the twelve disciples, whom He also called apostles, and after them another seventy, whom He sent as His forerunners to go before Him to every village and city of Judea, preaching Him and the things about Him. He sent them nobly equipped with apostolic dignities and distinguished by the working of the grace of the Holy Spirit. For He gave them power over unclean spirits to cast them out. Having performed many miracles, they returned saying, "Lord, even the demons are subject to us in Your Name." Therefore, as I have already said, knowing well that those He had sent had benefited many and that, above all, they themselves had learned His glory through experience, He was full of joy, or rather of exultation. For being good and loving toward humanity, and wishing that all should be saved, He found His reason for rejoicing in the conversion of those in error, in the enlightenment of those in darkness, and in the response of the understanding to the acknowledgment of His glory by those who had been without knowledge and without instruction.

The Holy Ghost then proceedeth from God the Father as from the fountain; but is not foreign from the Son: for every property of the Father belongeth to the Word, Who by nature and verily was begotten of Him. Christ saw therefore that many had been won by the operation of the Spirit, Whom He bestowed on them that were worthy, and whom He had also commanded to be ministers of the divine message: He saw that wonderful signs were wrought by their hands, and that the salvation of the world by Him,—-I mean by faith,—-had now begun: and therefore He rejoiced in the Holy Ghost, that is, in the works and miracles wrought by means of the Holy Ghost. For He had appointed the twelve disciples, whom He also called apostles, and after them again seventy others, whom He sent as His forerunners to go before Him unto every village and city of Judaea, preaching Him, and the things concerning Him. And He sent them, nobly adorned with apostolic dignities, and distinguished by the operation of the grace of the Holy Ghost. "For He gave them power over unclean spirits to cast them out." They then, having wrought many miracles, returned saying, "Lord, even the devils are subject unto us in Thy Name."And therefore as I have already said, well knowing that those who had been sent by Him had benefited many, and that above all others, they had themselves learned by experience His glory, He was full of joy, or rather of exultation. For being good and loving unto men, and wishing that all should be saved, He found His cause of rejoicing in the conversion of those that were in error, in the enlightenment of those that were, in darkness, and in the answer of the understanding to the acknowledgment of His glory, of those who had been without knowledge and without instruction.

What then does He say? "Father, I confess Thee, Lord of the heaven and the earth." And these words, "I confess Thee," He says after the manner of men, instead of "I accept Thy kindness," that is, "I praise Thee." For it is the custom of the divinely inspired Scripture to use the word confession in some such way as this. For it is written that "they shall confess, O Lord, Thy great name; for it is terrible and holy." And again, "I will confess Thee, O Lord, with all my heart, and I will tell all Thy wonders."¹³

What then does He say? "Father, I confess Thee, Lord of the heaven and the earth." And these words, "I confess Thee," He says after the manner of men, instead of, "I accept Thy kindness," that is, "I praise Thee." For it is the custom of the divinely inspired Scripture to use the word confession in some such way as this. For it is written, that "they shall confess, O Lord, Thy great name; for it is terrible and holy." And again, "I will confess Thee, O Lord, with all my heart, and I will tell all Thy wonders."¹³

But I see again that the minds of these mistaken men do not turn away from their error, and some of them will perhaps raise this objection against us: "Look! The Son expresses thanks to the Father—how then can He not be inferior to Him?" But anyone skilled in defending the truths of doctrine may well answer this: "And what prevents, dear sir, the Son—though equal in ousia—from thanking and praising His Father for saving through Him all that is under heaven? But if you think that because of this thanksgiving He is inferior to the Father, notice what follows as well; for He calls the Father 'Lord of the heaven and the earth.' But certainly the Son of Almighty God is equally with Him Lord of all and above all—not as being inferior or different in ousia, but as God of God, honored with equal honors, and possessing by right of His ousia equality with Him in all things." This much, then, in answer to them.

But I perceive again, that the mind of these perverted men departs not from its depravity; and some of them perhaps will object to us the following argument: 'Lo! the Son makes confession of gratitude to the Father: and how must He not be inferior to Him?' But whosoever is skilful in defending the doctrines of truth may well reply to this: 'And what hinders, O worthy sir, the Son, though equal in substance, from thanking and praising His Father, for saving by His means all beneath the heaven? But if thou thinkest that because of this thanksgiving He is inferior to the Father, observe that also which follows; for He calls the Father "Lord of the heaven and the earth." But of a certainty the Son of Almighty God is equally with Him Lord of all, and above all: not as being inferior, or different in substance, but as God of God, crowned with equal honours, and possessing by right of His substance equality with Him in all things.' And thus much then in answer to them.

But let us consider the words He addresses to His Father concerning us and on our behalf. "You have hidden," He says, "all these things from the wise and prudent, and revealed them to babes: Yes, O Father, for so it seemed good in your sight." For God the Father has revealed to us the mystery that before the foundations of the world was hidden and reserved in silence with Him—namely, the Incarnation of the Only-begotten, which was foreknown before the foundations of the world but revealed to its inhabitants in the last ages of the world. For the blessed Paul writes, "To me, who am the least of all saints, this grace has been given, that I should preach among the Gentiles the unsearchable riches of Christ, and make clear to all what is the dispensation of the mystery that for ages has been hidden in God who created all." The great and adorable mystery of our Savior was therefore hidden even before the foundations of the world, in the knowledge of the Father. And in the same way we also were foreknown and foreordained to the adoption of sons. And this too the blessed Paul teaches us, writing as follows: "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in heaven in Christ, according as He has chosen us in Him before the foundations of the world, that we should be holy and without blame before Him, having foreordained us in love to the adoption of sons by Jesus Christ to Himself." To us therefore, as to babes, the Father has revealed the mystery that for ages had been hidden and reserved in silence.¹⁴

But let us consider the words which He addresses to His Father respecting us and in our behalf. "Thou hast hid, He says, all these things from the wise and prudent, and revealed them unto babes: Yea, O Father, that so it seemed good in thy sight." For God the Father has revealed unto us the mystery, which before the foundations of the world was hidden and reserved in silence with Him: even the Incarnation of the Only-begotten, which was foreknown indeed before the foundations of the world, but revealed to its inhabitants in the last ages of the world. For the blessed Paul writes, that "to me who am the least of all saints, has this grace been given, that I should preach among the Gentiles the unsearchable riches of Christ; and clearly teach them all, what is the dispensation of the mystery that for ages has been hid in God Who created all." The great and adorable mystery of our Saviour was hidden therefore even before the foundations of the world, in the knowledge of the Father. And in like manner we also were foreknown and foreordained to the adoption of sons. And this again the blessed Paul teaches us, thus writing, "Blessed be the God and Father of our Lord Jesus Christ, Who has blessed us with every spiritual blessing in heaven in Christ, according as He has chosen us in Him before the foundations of the world, that we should be holy and without blame before Him, having foreordained us in love to the adoption of sons by Jesus Christ unto Himself." To us therefore, as unto babes, the Father has revealed the mystery that for ages had been hidden and reserved in silence.¹⁴

Countless people lived before us in the past who, in terms of their words, were wise, who possessed a trained and skillful tongue, elegant style, impressive expression, and considerable reputation for wisdom. But as Paul said, "They became empty in their reasonings, and their foolish heart was darkened: while professing to be wise, they made themselves fools, and changed the glory of the incorruptible God into the likeness of the image of corruptible man, and into that of birds, and four-footed beasts and reptiles. For this cause they were given up to a reprobate mind," and "God made the wisdom of this world to be folly." He did not show them the mystery. And to us it is also written, "Whoever seems to be wise in this world, let him become foolish, in order that he may become wise: for the wisdom of this world is foolishness with God." It can truly be said, then, that whoever possesses only the wisdom of the world by itself is foolish and without understanding before God. But whoever seems to be a fool to the wise men of the world, yet possesses in his mind and heart the light of the true vision of God, is wise before God. Paul confirms this again, saying, "For Christ sent me not to baptize, but to preach: not with wisdom of speech, lest the cross of Christ be made ineffectual. For the speech of the cross is to them who are perishing foolishness; but to us who are being saved, it is the power of God. For it is written, I will destroy the wisdom of the wise, and take away the understanding of the prudent." And to others also he sent word, saying, "For see your calling, brethren: that there are not among you many wise men after the flesh, nor many mighty, nor many of high birth; but God has chosen the foolish things of the world, that He may confound the wise." Therefore the Father has revealed His Son to those who seemed to be foolish—meaning people of an innocent and guileless mind, and simple as a child in wickedness—because they themselves were also foreknown and foreordained to the adoption of sons.¹⁵

And yet multitudes of men have preceded us in the world past numbering, who, as far as words went, were wise, who had a practised and skilful tongue, and beauty of stylo, and grandeur of expression, and no mean reputation for wisdom: but as Paul said, "They had become empty in their reasonings, and their foolish heart was darkened: while professing to be wise, they had made themselves fools, and changed the glory of the incorruptible God into the likeness of the image of corruptible man, and into that of birds, and four-footed beasts and reptiles. For this cause they were given up to a reprobate mind;" "and God made the wisdom of this world to be folly:" neither did He shew unto them the mystery. And to us too it is written, "Whosoever seemeth to be wise in this world, let him become foolish, in order that he may become wise: for the wisdom of this world is foolishness with God." It may truly therefore be affirmed, that he who possesses merely and by itself the wisdom of the world, is foolish and without understanding before God: but that he who seems to be a fool to the wise men of the world, but possesses in his mind and heart the light of the true vision of God, is wise before God. And Paul again confirms this, saying, "For Christ sent me not to baptize, but to preach: not with wisdom of speech, lest the cross of Christ be made ineffectual. For the speech of the cross is to them who are perishing foolishness; but to us who are being saved, it is the power of God. For it is written, I will destroy the wisdom of the wise, and take away the understanding of the prudent." And to others also he sent, saying, "For see your calling, brethren: that there are not among you many wise men after the flesh: nor many mighty, nor many of high birth; but God hath chosen the foolish things of the world, that He may confound the wise." To those therefore who seemed to be foolish, by which is meant, men of an innocent and guileless mind, and simple as a child in wickedness, the Father hath revealed His Son, as being themselves also foreknown and foreordained to the adoption of sons.¹⁵

I think it's also reasonable to add the following. The Scribes and Pharisees, who held high positions among the Jews because they had a reputation for legal knowledge, were considered wise men. But the actual outcome proved they were not truly wise. The prophet Jeremiah addressed them this way: "How can you say, 'We are wise, and the word of the Lord is with us'? The lying pen of the scribes has made it into a lie. The wise men are put to shame; they are dismayed and caught: what wisdom do they have, since they have rejected the word of the Lord?" Because they rejected the word of the Savior—that is, the saving message of the Gospel, or in other words, the Word of God the Father, who became man for our sake—they themselves have been rejected. Again the prophet Jeremiah said of them, "Call them rejected silver, because the Lord has rejected them." The mystery of Christ was also hidden from them. He even said to his disciples concerning them, "To you it has been given to know the mysteries of the kingdom of heaven; but to them it has not been given." "To you"—to whom? Clearly to those who believed: to those who have recognized His appearing, who understand the law spiritually, who can perceive the meaning of what the prophets previously revealed, who acknowledge that He is God and the Son of God. To them the Father is pleased to reveal His Son. By Him and with Him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

Nor is it in my opinion unreasonable to add also the following. The Scribes and Pharisees, who held high rank among the Jews, as having the reputation of legal learning, were regarded as wise men. But they were convicted by the very result of not being so in reality. For even the prophet Jeremiah thus somewhere addressed them: "How say ye, that we are wise, and the word of the Lord is with us? The lying cord of the scribe is for emptiness. The wise men are ashamed; they fear and are taken: what wisdom is in. them, because they have rejected the word of the Lord?" Because then they rejected the word of the Saviour, that is, the saving message of the Gospel, or in other language, the Word of God the Father, Who for our sakes became man, they have themselves been rejected. For again the prophet Jeremiah said of them, "Call ye them reprobate silver, because the Lord hath rejected them." And the mystery of Christ was also hid from them: for He somewhere even said to his disciples concerning them, "To you it is given to know the mysteries of the kingdom of heaven; but to them it is not given." "To you," that is, to whom? Plainly to those who believed: to those who have recognised His appearing, who understand the law spiritually, who can perceive the meaning of the previous revelation of the prophets, who acknowledge that He is God and the Son of God, to them the Father is pleased to reveal His Son: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever. Amen.

The scribes' false pen has worked lies and has written lies. The wise men were ashamed, they were dismayed and taken. What is their wisdom? They have rejected the word of the Lord." Therefore, those who made the senseless confession, "We are wise," were convicted. The same thing happened to the Greeks, whose philosophers spent much effort on the study of the purpose and plan of creation. Even so, after all their hard work, they couldn't discover the point and goal of the divine purpose, nor could they perceive what is useful and beneficial for achieving the blessed and eternal life. Christ revealed this only to his own disciples when he gave them the power to know the mysteries of the kingdom of heaven, while to those outside these things were spoken in parables.

[Selected footnotes moved to the end and renumbered. Almost all marginalia, any purely textual footnotes, most Greek or Syriac material has been omitted without notice]

This text was transcribed by Roger Pearse, Ipswich, UK, in 2006. All material on this page is in the public domain and may be copied freely.

This text was transcribed by Roger Pearse, Ipswich, UK, 2006. All material on this page is in the public domain – copy freely.

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When Jesus called the twelve Apostles, He gave them power and authority over all demons and the ability to heal diseases. He sent them out to preach the kingdom of God and to heal the sick. He instructed them, "Take nothing for your journey: no walking stick, no bag, no bread, no money, and do not have two tunics. Whatever house you enter, stay there and leave from there. Whoever will not receive you, when you leave that city, shake the dust off your feet as a testimony against them."

9:1-5. And when He had called the twelve Apostles, He gave them power and authority over all the devils, and to heal sicknesses. And He sent them to preach the kingdom of God, and to heal the sick. And He said unto them, Take nothing for the way: no staff: no scrip: neither bread nor money: nor shall ye have two coats. And into whatsoever house ye enter, there abide, and thence depart. And whosoever will not receive you, when ye depart from that city, shake off the dust from your feet for their testimony.

It is a true statement that the reward of good deeds is honorable. For those who wish to lead lives that are pure and undefiled as far as is possible for human beings, Christ will adorn with His gifts and grant them an abundant reward for all their holy deeds, and make them sharers in His glory. For it is impossible that He should ever lie who says: "As I live, says the Lord, those who honor Me, I will honor."

IT is a true saying, that the fruit of good deeds is honourable. For those who wish to lead lives pure and undefiled as far as is possible for men, Christ will adorn with His gifts, and grant them an abundant recompense for all their saintly deeds, and make them partakers of His glory. For it is impossible that He should ever lie who says: "As I live, saith the Lord, those who honour Me, I will honour."

As clear and straightforward proof of this, I point to the glorious and noble group of the holy Apostles. See how they are highly distinguished and crowned with more than human glory through this new gift given by Christ. "For He gave them," Scripture says, "power and authority over all the devils, and to heal sicknesses." Notice again, I ask you, that the Incarnate Word of God goes beyond the limits of humanity and shines with the dignities of the Godhead. For it surpasses the boundaries of human nature to give authority over unclean spirits to whomever He wishes, just as it does to enable people to free from sicknesses those who suffer from them. God does indeed give powers of this kind to whom He wills, and it depends on His decision alone that anyone is able, according to His good pleasure, to work divine miracles and serve as ministers of the grace that comes from above. But to pass on to others the gift they themselves have received is completely impossible. For the majesty and glory of the supreme nature exists essentially in nothing that has being except in Itself and Itself alone. Whether someone mentions an angel or archangel, or thrones and dominions, or the seraphim, which are even higher in dignity, let him understand this wisely: they do indeed possess outstanding authority through the powers given them from above—powers that language cannot describe nor nature bestow—but reason completely rules out the possibility that they could pass these powers on to others. But Christ gives them, therefore as God, and from His own fullness, for He is Himself the Lord of glory and of powers.

As a plain and clear proof of this, I take the glorious and noble company of the holy Apostles. Behold them highly distinguished, and crowned with more than human glory, by this fresh gift bestowed by Christ. "For He gave them, it says, power and authority over all the devils, and to heal sicknesses." Observe again, I pray, that the Incarnate Word of God exceeds the measure of humanity, and is radiant with the dignities of the Godhead. For it transcends the limits of human nature, to give authority over unclean spirits to whomsoever He will: as does also the enabling them to deliver from sicknesses such as were afflicted with them. For God, indeed, bestows on whom He will powers of this kind; and on His decree alone it depends that any are able, according to His good pleasure, to work divine miracles, and act as ministers of the grace that is from above: but to impart to others the gift bestowed on them, is altogether an impossibility. For the majesty and glory of the supreme nature is found existing essentially in nothing that has being, except in Itself, and It only. Be it, therefore, angel or archangel, that any one mentions, or thrones and dominions, or the seraphim, which again are higher in dignity, let him wisely understand this: that they indeed possess pre-eminent authority by the powers given them from above, such as language cannot describe, nor nature bestow: but reason altogether forbids the supposition of their imparting these powers to others. But Christ bestows them, as being God therefore, and as out of His own fulness: for He is Himself the Lord of glory and of powers.

The grace given to the holy Apostles is worthy of complete admiration, but the generosity of the Giver surpasses all praise and admiration. As I said, He gives them His own glory. Man receives authority over the evil spirits and reduces to nothing the pride that was so highly exalted and arrogant—that is, the pride of the devil. He renders the devil's wickedness ineffective, and by the might and power of the Holy Spirit, burning him as with fire, he makes him come out with groans and weeping from those whom he had possessed. Yet in ancient times the devil had said: "I will hold the whole world in my hand as a nest, and will take it as eggs that are left, and there is no one who will escape from me or speak against me." He missed the truth, then, and fell from his hope, proud and bold though he was, and boasting over the weakness of mankind. For the Lord of powers assembled against him the ministers of the sacred proclamations. And this had truly been foretold by one of the holy prophets when speaking of Satan and the holy teachers: "Suddenly they shall arise who bite you, and they shall awake who afflict you, and you shall be their prey." For, so to speak, they bit Satan by attacking his glory and making his possessions a spoil, and bringing them to Christ through faith in Him—for in this way they attacked Satan himself. Great therefore was the power given to the holy Apostles by the decree and will of Christ, the Savior of us all, for He gave them power and authority over the unclean spirits.

The grace then bestowed upon the holy Apostles is worthy of all admiration; but the bountifulness of the Giver surpasses all praise and admiration: for He gives them, as I said, His own glory. Man receives authority over the evil spirits, and reduces unto nothingness the pride that was so high exalted, and arrogant, even that of the devil: his wickedness he renders ineffectual, and, by the might and efficacy of the Holy Ghost, burning him as with fire, he makes him come forth with groans and weeping from those whom he had possessed. And yet in old time he had said: "I will hold the whole world in my hand as a nest, and will take it as eggs that are left: and there is no one that shall escape from me, or speak against me." He missed, then, the truth, and fell from his hope, proud and audacious though he was, and vaunting himself over the infirmity of mankind. For the Lord of powers marshalled against him the ministers of the sacred proclamations. And this verily had been foretold by one of the holy prophets when speaking of Satan and the holy teachers: "That suddenly they shall arise that bite thee: and they shall awake that afflict thee, and thou shalt be their prey." For, so to speak, they bit Satan by attacking his glory, and making his goods a spoil, and bringing them unto Christ by means of faith in Him: for so they attacked Satan himself. Great therefore was the power given unto the holy Apostles by the decree and will of Christ, the Saviour of us all. "For He gave them power and authority over the unclean spirits."

We will now also inquire, if it seems good, from where a grace so illustrious and famous came down upon mankind. The Only-begotten Word of God therefore crowned human nature with this great honor by becoming flesh and taking upon Himself our likeness. And thus, without departing in even a single particular from the glories of His majesty—for He performed deeds worthy of God, even though He became, as I said, like us, and was of flesh and blood—He broke the power of Satan by His almighty word. And by His rebuking the evil spirits, the inhabitants of earth became able to rebuke them also.

We will, in the next place, also inquire, if it seem good, whence a grace, thus illustrious and famous, descended upon mankind. The Only-begotten Word therefore of God crowned human nature with this great honour by becoming flesh, and taking upon Him our likeness. And thus, without in one single particular departing from the glories of His majesty;—-for He wrought deeds worthy of God, even though He became, as I said, like unto us, and was of flesh and blood;—-He broke the power of Satan by His almighty word. And by His rebuking the evil spirits, the inhabitants of earth became able to rebuke them also.

I will demonstrate that what I am saying is true. As I mentioned, the Savior was rebuking the unclean spirits, but the Pharisees opened their mouths to mock His glory and had the audacity to say, "This man does not cast out devils except by Beelzebub, prince of the devils." But the Savior rebuked them for speaking this way, calling them out as people inclined to mockery, ill-willed, and completely lacking in understanding, saying: "If I cast out devils by Beelzebub, by whom do your sons cast them out? Therefore they will be your judges." For the blessed disciples, who were sons of the Jews by physical descent according to the flesh, were the terror of Satan and his angels, since they broke their power in the Name of Jesus Christ of Nazareth. And our Lord also said: "But if I cast out devils by the Spirit of God, then the kingdom of God has come upon you." For He, as the Only-begotten Son of the Father and the Word, both was and is omnipotent, and nothing is difficult for Him. But since He rebuked evil spirits while He was man, human nature was triumphant in Him and crowned with godlike glory, for it was capable of rebuking even the evil spirits with power. Therefore, by Christ's casting out devils, the kingdom of God came to us, for one can affirm that being able to defeat Satan despite his resistance is the perfection of godlike majesty.

And that what I say is true, I will endeavour to make quite certain. For the Saviour, as I said, was rebuking the unclean spirits: but the Pharisees, opening their mouth to deride His glory, had the effrontery to say, "This man casteth not out devils, but by Beelzebub, prince of the devils." But the Saviour rebuked them for so speaking, as men prone to mockery, and ill-disposed, and utterly without understanding, thus saying; "If I by Beelzebub cast out devils, by whom do your sons east them out? Therefore shall they be your judges." For the blessed disciples, who were sons of the Jews by their descent according to the flesh, were the terror of Satan and his angels: for they broke their power in the Name of Jesus Christ of Nazareth. And our Lord further said: " But if I by the Spirit of God cast out devils, then the kingdom of God is come upon you." For He, as the Only-begotten Son of the Father, and the Word, both was and is omnipotent, and there is nothing that is not easy to Him: but inasmuch as He rebuked evil spirits while He was man, human nature was triumphant in Him, and crowned with godlike glory; for it was capable of rebuking even the evil spirits with power. By Christ's casting out devils, therefore, the kingdom of God came unto us: for one may affirm that it is the perfection of godlike majesty to be able to beat down Satan in spite of his resistance.

He therefore honored His disciples by giving them authority and power over the evil spirits and over sicknesses. Did He honor them in this way without reason and make them distinguished without any compelling cause? But how can this be true? For it was absolutely necessary that, having been publicly appointed ministers of the sacred proclamations, they should be able to work miracles, and through what they accomplished convince people that they were ministers of God and mediators for all under heaven, inviting everyone to reconciliation and justification by faith, and pointing out the way of salvation and of life that comes through it. For the devout and intelligent generally need only reasoning to make them understand the truth. But those who have wandered without restraint into rebellion and are not prepared to receive the sound teaching of the one who would win them for their true benefit—such people require miracles and the working of signs, and even then they are scarcely brought to complete persuasion.

He glorified therefore His disciples by giving them authority and power over the evil spirits, and over sicknesses. Did He then thus honour them without reason, and make them illustrious without any cogent cause? But how can this be true if For it was necessary, most necessary, that having been publicly appointed ministers of the sacred proclamations, they should be able to work miracles, and by means of what they wrought convince men of their being the ministers of God, and mediators of all beneath the heaven, inviting them all to reconciliation and justification by faith, and pointing out the way of salvation and of life that is thereby. For the devout and intelligent need generally only reasoning to make them understand the truth: but those who have wandered without restraint into rebellion, and are not prepared to receive the sound speech of him who would win them for their true profit;—-such require miracles, and the working of signs: and scarcely even so are they brought to thorough persuasion.

We often see that the preaching of the holy Apostles succeeded in this way. For example, Peter and John healed the lame man who was lying at the Beautiful Gate. When he entered the temple, they had his help, as it were, as proof of the great miracle that had been performed, and they spoke with great boldness about Christ, the Savior of us all—even though they saw that those who were rulers of the Jewish synagogue were still filled with bitter hostility toward Him. For they said: "Men of Israel, why are you amazed at this, or why do you stare at us, as if by our own power or holiness we made this man walk? The God of Abraham, and the God of Isaac, and the God of Jacob, the God of our fathers, has glorified His Son Jesus, whom you handed over and denied before Pilate, when he wanted to release Him. But you denied the Holy One and the Just, and asked for a murderer to be given to you. And you killed the Prince of Life, whom God raised from the dead. We are witnesses of this, and His Name, through faith in His Name, has made this man strong whom you see and know, and faith in Him has given him this complete health in the presence of you all." But although many of the Jews were angered by such bold speech, they unwillingly put, so to speak, a bridle on their anger, being ashamed because of the greatness of the miracle.

For we often find that the discourse of the holy Apostles prospered in this way. For, for example, Peter and John delivered from his malady that lame man who lay at the beautiful gate. And upon his entering the temple, they had his aid, as it were, in testimony of the great deed that had been wrought, and spake with great boldness concerning Christ, the Saviour of us all; even though they saw that those whose lot it was to be rulers of the synagogue of the Jews, were still travailling with bitter ill-will against Him. For they said: "Ye men of Israel, why wonder ye at this, or why gaze ye at us, as though by our own might or righteousness we made this man to walk? The God of Abraham, and the God of Isaac, and the God of Jacob, the God of our fathers, hath glorified His Son Jesus, Whom ye delivered up and denied in the presence of Pilate, when he would have let Him go. But ye denied the Holy One, and the Just, and asked for a murderer to be granted you. And Him the Prince of Life ye killed; Whom God raised from the dead. And of Him we are witnesses: and His Name, through faith in His Name, hath made this man strong whom ye see and know: and faith in Him hath given him this soundness in the presence of you all." But although many of the Jews were embittered at a loftiness of speech such as this, yet against their will they put, so to speak, a bridle upon their wrath, being ashamed because of the greatness of the miracle.

There is another point we must not overlook. Having first invested the holy Apostles with such splendid powers, Christ then commands them to depart quickly and begin their work of proclaiming His mystery to the inhabitants of the whole earth. Just as skilled generals equip their bravest soldiers with weapons of war and send them against the enemy's battle lines, so too does Christ, our common Savior and Lord, send the holy teachers of His mysteries against Satan and his angels. They are clothed in the grace He bestows and fully equipped with spiritual armor, so that they may be unconquerable and hardy fighters. For they were about to do battle with those who in ancient times held power over the earth's inhabitants—against the wicked and opposing powers who had divided all under heaven among themselves and made worshipers of those who had been created in the image of God. The divine disciples were about to trouble these powers by calling those in error to the knowledge of the truth and giving light to those in darkness. Those who formerly worshiped them, the disciples would turn into earnest followers of pursuits that become saints.

And there is another point we must not omit. For having first invested the holy Apostles with powers thus splendid, He then bids them depart with speed, and commence their office of proclaiming His mystery to the inhabitants of the whole earth. For just as able generals, having equipped their bravest soldiers with weapons of war, send them against the phalanxes of the enemy; so too does Christ, our common Saviour and Lord, send the holy teachers of His mysteries, clad as it were in the grace that He bestows, and fully equipped in spiritual armour, against Satan and his angels; that so they may be unconquerable and hardy combatants. For they were about to do battle with those who in old time held mastery over the inhabitants of earth; even against the wicked and opposing powers, who had divided among them all under heaven, and had made those their worshippers who had been created in the image of God. These, then, the divine disciples were about to vex, by summoning to the knowledge of the truth those that were in error, and giving light to them that were in darkness: while those who in old time worshipped them, they rendered earnest followers of such pursuits as become saints.

For this reason He very appropriately told them to take nothing with them, wanting them to be free from all worldly concerns and so completely exempt from the burdens that worldly things cause that they should pay no attention even to their necessary and essential food. But clearly, One who commands them to abstain even from such things entirely cuts away the love of wealth and the desire for gain. For their glory, He said, and their crown, so to speak, is to possess nothing. And He removes them even from things necessary for their use by commanding them to carry nothing at all—no staff, no bag, no bread, no money, no extra coat. Notice, therefore, as I said, that He removes them from vain distractions and anxiety about the body, and tells them to have no worries about food, repeating to them, as it were, that passage in the Psalm: "Cast your care upon the Lord, and He shall feed you." For what Christ said is also true: "You are not able to serve God and Mammon." And again: "For where your treasure is, there will your heart be also."

For this reason very fitly He bade them take nothing with them, wishing them both to be free from all worldly care, and so entirely exempt from the labours that worldly things occasion, as even to pay no regard to their necessary and indispensable food. But manifestly One Who bids them abstain even from things such as these, entirely cuts away the love of riches and the desire of gain. For their glory, He said, and, so to speak, their crown, is to possess nothing. And He withdraws them even from such things as are necessary for their use, by the command to carry nothing whatsoever, neither staff, nor scrip, nor bread, nor money, nor two coats. Observe, therefore, as I said, that He withdraws them from vain distractions, and anxiety about the body, and bids them have no cares about food, repeating to them, as it were, that passage in the Psalm: "Cast thy care upon the Lord, and He shall feed thee." For true also is that which Christ said: "Ye are not able to serve God and Mammon." And again; "For where thy treasure is, there will thy heart be also."

To help them live consistently and simply, and to free them from pointless and unnecessary worry so they can devote themselves entirely to proclaiming His mystery and work tirelessly to announce the message of salvation to people everywhere, He commands them to be unconcerned about both clothing and food. The Savior spoke to the same effect elsewhere when He said, "Let your loins be girded and your lamps burning." By having their loins girded, He means being mentally ready for every good work, and by having their lamps burning, that their hearts be filled with divine light. Similarly, the law of Moses clearly commands those who ate the lamb: "This is how you shall eat it: with your loins girded, your staffs in your hands, and your sandals on your feet." Notice, then, that those in whom Christ, the true Lamb, dwells must be like people dressed for a journey, for they must "shoe their feet with the readiness of the gospel of peace," as blessed Paul wrote to us, and be dressed as travelers should be. For it is not appropriate for those entrusted with the divine message to remain in one place if they want to succeed in their work. Rather, they must constantly be moving forward and run, not aimlessly, but to win a glorious hope. For even those who once fell into the enemy's power, if they fight for Christ, the Savior of us all, through faith, will inherit an incorruptible crown.

That they may lead, therefore, a consistent and simple life, and, being free from vain and superfluous anxiety, may devote themselves entirely to the duty of proclaiming His mystery, and labour without ceasing in publishing to men everywhere the tidings of salvation, He commands them to be indifferent both as regards clothing and food. And to the same effect the Saviour elsewhere spake: "For let your loins, He says, be girt, and your lights burning." But by their loins being girt, He means the readiness of the mind for every good work: and by their lights burning, that their heart be filled with divine light. And in like manner the law also of Moses plainly commands those who ate of the lamb: "Thus shall ye eat it: your loins shall be girt: and your staves in your hands: and your sandals on your feet." Observe, therefore, that those in whom Christ, the true Lamb, dwells, must be like men girt for a journey: for they must "shoe their feet with the readiness of the Gospel of peace," as blessed Paul wrote unto us; and be clad as becometh wayfarers. For it is not fitting for those charged with the divine message, if they would prosper in their office, to remain stationary; but, as it were, they must constantly be moving forward, and run, not for an uncertainty, but to win a glorious hope. For even those who once had fallen under the hand of the enemy, if by faith they fight for Christ, the Saviour of us all, will inherit an incorruptible crown.

But I can imagine someone saying, "Lord, You have commanded Your ministers to carry no supplies of food or clothing with them. Where, then, will they get what they absolutely need?" He addresses this immediately by saying, "Into whatever house you enter, stay there, and leave from there." He means that the fruit you receive from those you teach will be enough. Those who receive spiritual things from you and gain the divine seed for their souls will take care of your physical needs. No one can criticize this, for the wise Paul also wrote, "If we have sown spiritual things among you, is it too much if we reap material things from you? The Lord also commanded that those who preach the Gospel should live from the Gospel." He clearly shows that this same truth is expressed in Moses' command, saying, "It is written, You shall not muzzle the ox while it treads out the grain." He explained the law's intent again by saying, "Is it for oxen that God is concerned? Or does He say this entirely for our sake, because the one who plows should plow in hope, and the one who treads out the grain should do so with the hope of sharing in it?" So for teachers to receive these small and easily obtained things from those they teach is not at all wrong.

But I can imagine some one saying, O Lord, Thou hast commanded thy ministers to carry with them no supply whatsoever of necessaries for food and raiment: whence, then, will they obtain what is essential and indispensable for their use? This too He at once points out, saying; "Into whatsoever house ye enter, there abide, and thence depart." The fruit, He says, which you will obtain from those you instruct, shall be sufficient. For those who receive from you things spiritual, and gain the divine seed for their souls, shall take care of your bodily needs. And this no one can blame: for the wise Paul also sent word as follows: "If we have sown unto you spiritual things, is it a great thing if we shall reap your bodily things? "So the Lord also commanded, that those who preach the Gospel shall live of the Gospel." And that this same truth is signified by the command of Moses, he clearly shews, saying, "It is written, Thou shalt not muzzle the trampling ox." And what the intention of the law is he again showed, saying, "Doth God care for oxen? or sayeth He it altogether on our account, because it is fit that he who plougheth should plough in hope: and he who trampleth the corn as having hope to share in it?" For the teachers, therefore, to receive from those taught these trifling and easily procurable matters is in no respect injurious.

He commanded them both to stay in one house and to leave from there. This was right for two reasons: first, so that those who had already received them would not be deprived of this blessing, and second, so that the holy Apostles themselves would not hinder their own zeal and earnestness in preaching God's message by letting themselves be taken to different houses by people whose goal was not to learn some necessary lesson from them, but to provide them with lavish meals beyond what was moderate and necessary.¹

But He commanded them both to abide in one house, and from it to take their departure. For it was right, both that those who had once received them should not be defrauded of the gift: and that the holy Apostles themselves should not place any impediment in the way of their own zeal and earnestness in preaching God's message, by letting themselves be carried off to various houses by those whose object was, not to learn of them some necessary lesson, but to set before them a luxurious table, beyond what was moderate and necessary.¹

And that honoring the saints is by no means without its reward, we learn from our Savior's words. For He said to them: "Whoever receives you receives Me, and whoever receives Me receives Him who sent Me." He deliberately makes His own, and takes to Himself, the honors paid to the saints, so that on every side they may have security. For what is better, or what can be compared to the honor and love due to God? Yet this is rendered by giving honor to the saints. And if the one who receives them is truly blessed and possesses glorious hope, how must not the opposite also be entirely and absolutely true! For the person who is indifferent to the duty of honoring the saints must be full of utter misery. For this reason He said, "when you go out from that house, shake off the very dust from your feet as their testimony."

And that it is by no means without its reward to honour the saints, we learn from our Saviour's words. For He said unto them; "Whosoever receiveth you receiveth Me, and whosoever receiveth Me receiveth Him That sent Me." For He purposely makes His own, and takes unto Himself, the honours paid to the saints, in order that on every side they may have security. For what is there better, or what is comparable unto the honour and love due unto God? But this is rendered by giving honour to the saints. And if he who receiveth them is right blessed, and of glorious hope, how must not also the converse be entirely and absolutely true! For he must be full of utter misery, who is indifferent to the duty of honouring the saints. For this reason He said, "that when ye go out from that house, shake off the very dust from your feet for their testimony."

We must now examine what this means. It is this: from those who would not receive them, who did not value the commission entrusted to them, who did not obey the sacred message, and who did not receive the faith—from such people they should refuse to receive anything at all. For it is unlikely that those who despise the master of the house will show themselves generous to the servants, and that those who impiously disregard the heavenly summons will ask a blessing from its preachers by offering them worthless things—things the disciples could easily obtain from their own people without difficulty. For it is written, "Let not the oil of the wicked anoint my head." Furthermore, they ought to understand that their love was owed only to those who love and praise Christ, and they should avoid all others of a different character, for it is written: "Have I not hated, O Lord, them that hate Thee, and been hot exceedingly at Thy enemies? I have hated them with a perfect hatred: they have become my enemies." This is how the love of earthly soldiers is proven: for it is not possible for them to love foreigners while properly serving their king's interests. We learn this also from what Christ says: "that he who is not with Me is against Me, and he that gathereth not with Me altogether scattereth."

And next, we must see what this signifies. And it is this: That from those who would not receive them, nor set store by the charge confided to them, nor obey the sacred message, nor receive the faith;—-from such they should refuse to receive any thing whatsoever. For it is unlikely that those who despise the master of the house, will shew themselves generous to the servants: and that those who impiously disregard the heavenly summons, will ask a blessing of its preachers, by offering them things of no value, and such as the disciples could without trouble obtain from their own people. For it is written, "Let not the oil of the wicked anoint my head." And besides they ought to feel that their love was due to those only who love and praise Christ; and avoid all others of a different character: for it is written: "Have I not hated, O Lord, them that hate Thee: and been hot exceedingly at Thy enemies? I have hated them with a perfect hatred: they have become my enemies." So is the love proved of earthy soldiers: for it is not possible for them to love foreigners, while paying a due regard to their king's interests. We learn this too by what Christ says: "that he who is not with Me is against Me; and he that gathereth not with Me altogether scattereth."

Everything that Christ commanded his holy Apostles was perfectly suited for their use and benefit. To him and with him be praise and dominion to God the Father, with the Holy Spirit, forever and ever. Amen.

Whatsoever, therefore, Christ commanded his holy Apostles was exactly fitted for their use and benefit: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

The day was drawing to a close, and the twelve came to Him and said, "Send the crowds away so they can go to the surrounding villages and countryside to find lodging and food, because we are here in a deserted place." But He said to them, "You give them something to eat." They replied, "We have only five loaves and two fish—unless we ourselves go and buy food for all these people." There were about five thousand men. He said to His disciples, "Have them sit down in groups of about fifty each." They did this and had everyone sit down. Taking the five loaves and the two fish, He looked up to heaven, blessed them, broke them, and gave them to His disciples to distribute to the crowds. They all ate and were satisfied, and twelve baskets of leftover pieces were collected.

9:12-17. And the day began to decline: and the twelve drew near, and said unto Him, Send the multitudes away, and let them go into the villages, and fields round about, and lodge, and find victuals: for we are here in a desert place. But He said unto them, Give ye them to eat. But they said, We have no more than five loaves and two fishes: unless we go and buy food for all this people. But they were about five thousand men. And He said to His disciples, Make them sit down in companies of fifty each. And they did so, and made them all sit down. And when He had taken the five loaves and the two fishes, He looked up to heaven and blessed them, and brake, and gave to His disciples to set before the multitudes. And they did eat, and were all filled: and that which remained over unto them was taken up, even twelve baskets of fragments.

In my view, the Jews have no argument that could possibly serve as a defense for their disobedience before God's judgment, for their opposition had no reasonable basis whatsoever. Why is this so? Because the law of Moses led them to the mystery of Christ through shadows and figures. The law—or rather, the things it contained—was symbolic, and in it the mystery of Christ was depicted through type and shadow, as in a painting. The blessed prophets also foretold long beforehand that in due time One would come to redeem everyone under heaven, and they even proclaimed the exact place of His birth in the flesh and the signs He would perform. Yet the Jews were so stubborn, and their minds so utterly fixed only on what agreed with their own prejudices, that they would not accept the words of instruction, nor could they be brought to obedience even by miracles so splendid and glorious.

THE Jews, in my opinion, have not a single argument thai can serve before the tribunal of God as a defence for their disobedience: for their opposition had no appearance of reason on its side. And why so? Because the law of Moses, by shadows and figures, led them unto the mystery of Christ. For the law, or rather the things it contained, was symbolical, and in it the mystery of Christ was depicted by type and shadow as in a painting. And the blessed prophets also foretold long before that in due time there should come One to redeem all beneath the heaven, and further proclaimed the very place of His birth in the flesh, and the signs that He would accomplish. But they were so obdurate, and their mind so indiscriminately set upon that alone which agreed with their prejudices, that they would not receive the words of instruction, nor be brought to obedience even by miracles so splendid and glorious.

This, then, was their behavior. But let us, who have recognized the truth of His appearing, offer Him our praise for His godlike works—such as the one recorded in the passage before us. From it we learn that our Savior went out from time to time from Jerusalem and other cities and towns, followed by crowds. Some sought deliverance from the tyranny of demons or recovery from sickness, while others wanted to receive instruction from Him and eagerly stayed with Him so they could become fully acquainted with His sacred teachings. When the day was coming to an end, as the Evangelist says, and evening had nearly arrived, the disciples were concerned for the crowds and came to Him with requests on their behalf. They said, "Send them away so they can go into the neighboring villages and fields to find lodging and food, for we are in a deserted place."

Such then was their conduct: but let us, who have acknowledged the truth of His appearing, offer Him our praises for His godlike works; such as that which the passage before us records. For we learn by it, that our Saviour from time to time went out from Jerusalem and other cities and towns, followed by multitudes, some seeking deliverance from the tyranny of devils, or recovery from sickness; but others desiring to receive instruction from Him, and constantly with great earnestness, remaining with Him, that they might be made fully acquainted with His sacred doctrines. When then the day was declining, as the Evangelist says, and evening had all but arrived, the disciples had care of the multitudes, and drew near, offering requests on their behalf. For they said, "Send them away, that they may go into the neighbouring villages and fields, and lodge and find victuals; for we are in a desert place."

But let us carefully examine what the expression "Send them away" means. For we will see from it both the admirable faith of the holy apostles and also the supernatural and wonderful power of Christ the Savior of us all, in whatever He wills to accomplish. For, as I said, some of them followed beseeching Him to deliver them from the evil spirits that oppressed them, while others sought recovery from various illnesses. Since, therefore, the disciples knew that by the mere consent of His will He could accomplish for those sick people what they wanted, they say "Send them away"—not speaking as though they themselves were at all annoyed and thought that the proper time had passed, but seized with love toward the crowds and beginning to have a concern for the people, as they were already intent upon their pastoral role. We may even take them as a pattern for ourselves. For to draw near and make supplication on behalf of the people is an act fitting for the saints and the duty of spiritual fathers, and the proof of a mind that does not regard selfish concerns alone but already considers the interests of others as its own. This is a clear and very evident instance of that surpassing love. And if we may be permitted to lift our argument above the level of human things, we say, for the benefit of those who encounter it, that when in earnest prayer we remain with Christ—whether asking of Him healing for the illnesses of our souls, or deliverance from other sicknesses, or desiring to obtain anything whatsoever for our benefit—there is no doubt that when we ask in prayer for anything that is good for us, both the intelligent powers and those holy men who have freedom of access to Him also supplicate on our behalf.

But let us carefully inquire what is the meaning of the expression "Send them away." For we shall see by it both the admirable faith of the holy apostles, and also the supernatural and wonderful power of Christ the Saviour of us all, in whatsoever He willeth to perform. For, as I said, some of them followed beseeching Him to deliver thorn from the evil spirits that oppressed them, while others sought recovery from various maladies. Since, therefore, the disciples knew that by the mere assent of His will he could accomplish for those sick persons what they wanted, they say "Send them away:" not so speaking as though they were themselves at all annoyed, and considered that the proper time had gone by; but seized with love toward the multitudes, and beginning to have a concern for the people, as being already intent upon their pastoral office: so that we may even take pattern by them ourselves. For to draw near, and make supplication on the people's behalf, is an act becoming to the saints, and the duty of spiritual fathers, and the proof of a mind that has regard not to selfish objects alone, but already considers as its own the interests of others: of which surpassing love this is a clear and very evident instance. And if we may be permitted to carry our argument above the level of human things, we say, for the benefit of such as meet with it, that when in earnest prayer we continue with Christ, whether asking of Him healing for the maladies of our souls, or deliverance from other sicknesses, or desiring to obtain anything whatsoever for our advantage; there is no doubt that when we ask in prayer any thing that is good for us, there supplicate in our behalf both the intelligent powers, and those holy men who have freedom of access unto Him.

But notice the incomparable gentleness of the One they are pleading with. He not only grants everything they ask Him to give to those who followed Him, but He also adds more from His own generous hand, refreshing in every way those who love Him and strengthening them toward spiritual courage. We can see this from what has just been read. The blessed disciples asked Christ to send away those who were following Him after their requests had been granted, so they could go wherever they could. But He commanded the disciples to give them food instead. This seemed impossible to the disciples, since they had brought nothing with them except five loaves and two fishes, and they came near and told Him this. To magnify the greatness of the miracle and make it completely clear that He is God by His own physis, He multiplies that small amount many times and looks up to heaven to ask a blessing from above, doing this also for our benefit. For He Himself is the one who fills all things, being the blessing that comes from above from the Father. But so that we may learn that when we begin a meal and are about to break bread, it is our duty to offer it to God, placing it upon our outstretched hands, so to speak, and calling down a blessing upon it from above, He deliberately became our precedent, pattern, and example in this matter.

But observe the incomparable gentleness of Him Whom they supplicate. For not only does He grant all that they ask Him to bestow on those who followed Him, but also adds thereto of His own bountiful right hand; refreshing in every way those that love Him, and nurturing them unto spiritual courage. And this we may see from what has now been read. For the blessed disciples besought Christ that those who were following Him, having had their requests granted them, might be sent away, and disperse as they best could. But He commanded them to supply them with food. The thing, however, was impossible in the eyes of the disciples, for they had brought nothing with them but five loaves and two fishes: and this they drew near and confessed to Him. To magnify, therefore, the greatness of the miracle, and make it in every way evident that He is in His own nature God, He multiplies that little many times, and looks up to heaven to ask a blessing from above, being intent in this also upon our good. For He is Himself That which filleth all things, being the blessing that cometh from above from the Father. But that we may learn that when we commence a meal, and are about to break bread; it is our duty to offer it to God, placing it, so to speak, upon our stretched out hands, and calling down a blessing upon it from above, He purposely became our precedent, and type, and example in the matter.

What was the result of the miracle? A large multitude was satisfied with food—there were as many as five thousand men, besides women and children, according to what another of the holy Evangelists added to the account. Nor did the miracle end there; twelve baskets of fragments were also gathered. And what do we learn from this? A clear assurance that hospitality receives a rich reward from God. The disciples offered five loaves, but after such a large multitude had been satisfied, a basketful of fragments was gathered for each one of them. Therefore, let nothing prevent those who are willing from welcoming strangers, whatever might weaken people's willingness and readiness to do so. And let no one say, "I do not have adequate means; what I can do is completely insignificant and insufficient for many." Welcome strangers, my beloved; overcome that reluctance which earns no reward, for the Savior will multiply your little many times beyond expectation, and though you give only a little, you will receive much. "For he who sows blessings shall also reap blessings," according to the blessed Paul's words.

But what was the result of the miracle? It was the satisfying a large multitude with food: for there were as many as five thousand men besides women and children, according to what another of the holy Evangelists has added to the narrative. Nor did the miracle end here; but there were also gathered twelve baskets of fragments. And what do we infer from this? A plain assurance that hospitality receives a rich recompense from God. The disciples offered five loaves: but after a multitude thus large had been satisfied, there was gathered for each one of them a basketful of fragments. Let nothing therefore prevent those who are willing from receiving strangers, whatever there may be likely to blunt the will and readiness of men thereunto: and let no one say, "I do not possess suitable means; what I can do is altogether trifling and insufficient for many." Receive strangers, my beloved; overcome that unreadiness which wins no reward: for the Saviour will multiply thy little many times beyond expectation, and though thou givest but little, thou wilt receive much. "For he that soweth blessings shall also reap blessings," according to the blessed Paul's words.

The feeding of the multitudes in the desert by Christ is worthy of all admiration, but it is also beneficial in another way. We can clearly see that these new miracles agree with those from ancient times, and that they are the works of one and the same power. "He rained manna in the desert upon the Israelites; He gave them bread from heaven; man ate angels' food," according to the words of praise in the Psalms. But look! Again in the desert He has abundantly provided for those in need of food, bringing it down, as it were, from heaven. For His multiplying that small amount many times over, and feeding such a large crowd with practically nothing, is quite similar to that earlier miracle. And to address the crowd of Jews once again: You were in need of natural water when you were walking through that long wilderness, and God gave you what you desired beyond your hopes, and from an unexpected source. For, as the Psalmist says, "He split the rock in the desert; He gave them drink as from the vast abyss; and He brought forth water out of the rock, and made water flow like rivers." Tell me then, when you had drunk, did you praise the One who worked the miracle? Did you speak words of thanksgiving? Or were you led by what had happened to acknowledge the ineffable power of God? No, you were not. Instead, you grumbled against God, saying, "Can God prepare a table in the wilderness? If He struck the rock, and the waters flowed, and He made the streams overflow, can He also give bread, or prepare a table for His people?" You were not amazed at seeing the flint rock become the source of abundant rivers, fountains issuing marvelously from stones, and streams running with rapid force, but instead you attributed weakness to Him Who is Almighty. And yet how was it not rather your duty to recognize that He is the Lord of powers? How indeed could He be unable to prepare a table, when He made the flint rock a fountain and a stream flowing abundantly for that multitude?

The feeding, therefore, of the multitudes in the desert by Christ is worthy of all admiration; but it is also profitable in another way. For we can plainly see that these new miracles accord with those in old time, and that they are the acts of one and the same power. "He rained manna in the desert upon the Israelites; He gave them bread from heaven; man did eat angels' food," according to the words of praise in the Psalms. But lo! again in the desert He has abundantly supplied those in need of food, bringing it down, as it were, from heaven. For His multiplying that little many times, and feeding, so to speak, with nothing so large a multitude, is not unlike that former miracle. And to address myself once again to the throng of the Jews, Thou wast in need of the natural water, when thou wast walking in that long wilderness; and God gave thee thy desire beyond thy hopes, and from an unlooked-for quarter. For, as the Psalmist says, "He clave the rock in the desert; He gave them drink as from the vast abyss; and He brought forth water out of the rock, and made water flow like rivers." Tell me then, when thou hadst drunk, didst thou praise the Worker of the miracle? Didst thou raise thy tongue for thanksgiving? or wast thou induced by what had happened to acknowledge the ineffable power of God? Not so: for thou murmuredst against God, saying, "Can God prepare a table in the wilderness? If He smote the rock, and the waters flowed, and He made the streams overflow; can He also give bread, or prepare a table for His people? Thou wast not astonished at seeing the flint rock the source of copious rivers; fountains issuing marvellously from stones, and streams running with rapid force, but imputedst weakness to Him Who is Almighty. And yet how was it not rather thy duty to perceive that He is the Lord of powers? How indeed could He be unable to prepare a table, Who made the flint rock a fountain and a stream, flowing over for that multitude?

But since you have brought yourself to such great foolishness as to imagine that anything is impossible with God, and with empty talk have said that He cannot prepare a table for His people in the wilderness, answer the question we now ask you: Will you embrace the faith now that you see a table prepared by Christ in the wilderness, and an innumerable multitude so abundantly supplied with food that twelve baskets of leftovers were collected? Or will you still refuse to believe and ask for another sign? When, then, will you be found believing? When will you stop finding fault with the ineffable power of Christ? When will you put a door and bolt on your tongue and, freeing it from the language of blasphemy, change it to better use by praising Him, so that you too may share in the blessings He gives? For His mercies are revealed to those who love Him, and He delivers them from all sickness. He also supplies them with spiritual food, through which each person attains to maturity in everything that is praiseworthy. But to the unbelieving and contemptuous He gives no such gifts, but rather brings upon them the condemnation they rightly deserve. For through one of His holy prophets He said to them, "Behold, those who serve Me shall eat, but you shall suffer hunger. Behold, those who serve Me shall drink, but you shall thirst. Behold, those who submit themselves to Me shall rejoice in happiness, while you shall lament from sorrow of heart and wail from brokenness of spirit." And again it is written, "The Lord does not kill the righteous soul with hunger, but wastes away the life of the wicked."

But since thou hast brought thyself to so great folly as to imagine that there is anything impossible with God, and with empty babble hast said that He cannot prepare a table for His people in the wilderness, answer the question we now put to thee: Wilt thou embrace the faith now that thou seest a table prepared by Christ in the wilderness, and an innumerable multitude so abundantly supplied with food that twelve baskets of remnants were collected? or wilt thou still refuse to believe, and ask another sign? When, therefore, wilt thou be found believing? When wilt thou cease from finding fault with the ineffable power of Christ? When wilt thou put a door and bolt to thy tongue? and delivering it from the language of blasphemy, change it to a better use by praising Him, so that thou also mayest be a partaker of the blessings He bestows? For His mercies are revealed upon those who love Him, and He delivers them from all sickness. He supplies them also with spiritual food, by means of which each one attains to manliness in every thing that is praiseworthy. But upon the unbelieving and contemptuous He bestows no such gifts, but rather brings upon them that condemnation which they fitly deserve. For by one of His holy prophets He as it were said unto them, "Behold, they who serve Me shall eat, but ye shall suffer hunger. Behold, they who serve Me shall drink, but ye shall thirst. Behold, they who submit themselves to Me shall rejoice in happiness, while ye shall lament from sorrow of heart, and wail from contrition of spirit." And again it is written, "The Lord killeth not the righteous soul with hunger, but wasteth the life of the wicked."

The flocks of believers have, so to speak, a pasture full of different plants and flowers in the holy Scriptures, which are their wise guides. Filled with spiritual joy at the glorious doctrines and instructions they contain, they gather in the sacred courts. This is what was proclaimed long ago in the words of Isaiah: "And there shall be upon every high mountain, and upon every high hill, running waters on that day." And again: "And the mountains shall drop sweetness, and the hills flow with milk." Divine Scripture customarily compares those set over others and whose office is to teach to mountains and hills, since they are highly exalted—that is, in respect to their thoughts being occupied with elevated subjects and withdrawn from earthly things. The waters and the sweetness and the milk are the instructions that flow from them as from fountains. "There shall be then," He says, "at that time from every high mountain and from every high hill, flowing waters and sweetness and milk." These are the spiritual consolations of holy instructors offered to the people under their care. The Jewish congregations are deprived of these because they did not receive Christ, the Lord of the hills and mountains, the Giver of spiritual consolation, who offers Himself as the bread of life to those who believe in Him. For He is the one who came down from heaven and gave life to the world. By Him and with Him, to God the Father be praise and dominion with the Holy Spirit, forever and ever. Amen.

For the flocks of the believers have, as it were, a pasture full of divers plants and flowers, in the holy Scriptures, which are their wise guides: and filled with spiritual joy at the glorious doctrines and instructions which they contain, they frequent the sacred courts. And this it is which long ago was proclaimed in the words of Isaiah: "And there shall be upon every high mountain, and upon every high hill, running waters upon that day." And again; "And the mountains shall drop sweetness: and the hills flow with milk." For it is the custom of divine Scripture to compare to mountains and hills those set over others, and whose office it is to teach, inasmuch as they are high exalted, in respect, I mean, of their thoughts being occupied with elevated subjects, and withdrawn from things earthly: while the waters and the sweetness and the milk are the instructions which flow from them as from fountains. "There shall be then, He says, at that time from every high mountain, and from every high hill, flowing waters, and sweetness and milk." And these are the spiritual consolations of holy instructors, offered to the people under their charge. Of these the Jewish congregations are deprived, because they did not receive Christ, the Lord of the hills and mountains, the Giver of spiritual consolation, Who offers Himself as the bread of life to those who believe in Him: for He it is Who came down from heaven, and gave life to the world: by Whom, and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

And it came to pass that as He was alone, praying, His disciples were with Him: and He asked them, saying, "Who do the crowds say that I am?" And they answered and said, "Some say John the Baptist; and others, Elijah; and others, that one of the prophets from ancient times has risen again." And He said to them, "But who do you say that I am?" And Peter answered and said, "The Christ of God." And He warned and commanded them to tell this to no one, saying, "The Son of man must suffer many things, and be rejected by the elders, and chief priests, and scribes, and be killed, and rise again on the third day."

9:18-22. And it came to pass that as He was alone, praying, His disciples were with Him: and He asked them, saying, Whom do the multitudes say of Me that I am? And they answered and said, Some, indeed, John the Baptist: and others, Elijah: and others, that some prophet of those in old time has risen again. And He said unto them; But whom do ye say that I am? And Peter answered and said, The Christ of God. And He charged and commanded them to tell this to no man, saying, The Son of man is about to suffer many things, and to be rejected of the elders, and chief priests, and scribes: and be slain, and rise again the third day.

We might well call out to those who search the sacred Scriptures, "Wake up and be alert!" For it is impossible to grasp the exact meaning of the mystery of Christ if we approach it with a corrupted mind and an understanding that is, so to speak, asleep. What we need instead is a wakeful mind and a sharp eye, because this subject is extremely difficult to comprehend. This becomes clear now that our discussion has reached the explanation of the passage before us. For what does the Evangelist say? "And it came to pass that as He was alone, praying, His disciples were with Him; and He asked them, saying, Whom do the multitudes say of Me that I am?" The first thing we must examine is what led our Lord Jesus Christ to ask the holy apostles this question or make this inquiry. For none of His words or actions happens at the wrong time or without a good reason; rather, He does everything wisely and at the right moment. So what do we say, or what suitable explanation can we find for what He does here? He had fed a vast crowd of five thousand men in the desert, and how had He fed them? With five loaves! He broke these along with two small fish into pieces! And these multiplied out of nothing so much that twelve baskets of leftovers were collected. The blessed disciples were therefore amazed, as were the crowds, and they saw from what had been done that He is truly God and the Son of God. And afterward, when they had left the crowd and He was alone, He occupied Himself with prayer, making Himself our example in this too, or rather instructing the disciples how to carry out their teaching office effectively. For I think it is the duty of those who are placed over the people and whose responsibility it is to guide Christ's flocks to constantly occupy themselves with their necessary business and openly practice those things that please God—namely, that holy and virtuous conduct which wins great admiration and is certain to benefit the people in their charge. For they should either be actively engaged in those duties that bring glory to God, or in those activities that in their private time bring a blessing upon them and call down power from on high. Of these latter, one of the most excellent is prayer. Knowing this, the divine Paul said, "Pray without ceasing."

WELL may we call out to those who would search the sacred Scriptures, "Arouse ye, and awake." For it is a thing impossible to perceive the exact meaning of the mystery of Christ, if we use for this end a debauched mind, and an understanding drowned, so to speak, in sleep. Need rather is there of a wakeful mind, and a penetrating eye; for the subject is one difficult to comprehend in the highest degree. And this is apparent now that our discourse has come to the explanation of the passage before us. For what says the Evangelist? "And it came to pass that as He was alone, praying, His disciples were with Him; and He asked them, saying; Whom do the multitudes say of Me that I am? Now the first thing we have to examine is, what it was which led our Lord Jesus Christ to propose to the holy apostles this question, or inquiry, For no word or deed of His is either at an unseasonable time or without a fitting reason; but rather, He does all things wisely and in their season. What therefore do we say, or what suitable explanation do we find for His present acts? He had fed in the desert a vast multitude of five thousand men: and how had He fed them? With five loaves! breaking with them into morsels two small fish! And these so multiplied out of nothing, that twelve baskets of fragments even were taken up. The blessed disciples therefore were astonished as well as the multitudes, and saw by what had been wrought, that He is in truth God and the Son of God. And afterwards, when they had withdrawn from the multitude and He was alone, He occupied Himself in prayer, in this too making Himself our example, or rather instructing the disciples how to discharge efficiently their office as teachers. For it is, I think, the duty of those who are set over the people, and whose lot it is to guide Christ's flocks, constantly to occupy themselves with their necessary business, and openly practise those things with which God is well pleased: even that saintlike and virtuous conduct which gains great admiration, and is certain to profit the people under their charge. For they ought either to be actively engaged in those duties which are to the glory of God: or such as in their retirement bring upon them a blessing, and call down upon them power from on high: of which latter, one and the most excellent is prayer. Knowing which the divine Paul said, "Pray without ceasing."

As I said, then, the Lord and Savior of all made Himself an example to His disciples of holy living by praying alone with only them present. But His doing this might perhaps trouble the disciples and give rise to dangerous thoughts in them. For they saw Him praying in human fashion, yet the day before they had witnessed Him working miracles with divine power. So it would not have been completely unreasonable if they had said among themselves: What strange behavior! Who must we consider Him to be? God, or man? If we say man, and like one of us—that is, like one of the holy prophets—we see from the remarkable miracles which He performs that He far exceeds the boundaries of human nature, for in many ways He works wonders as God. If we say He is God, then surely praying is inappropriate for One who is God by nature (physis). For from whom can God ask for what He wants to receive? And what could God possibly need? Therefore, to drive away such confusing thoughts and to calm their faith, which was storm-tossed so to speak, He asks this question—not because He was at all ignorant of what people commonly said about Him, whether those outside the synagogue of the Jews or the Israelites themselves. Rather, His purpose was to rescue them from the common way of thinking and plant in them a correct faith. "Whom, therefore," He asks, "do the multitudes say that I am?"

As I said, then, the Lord and Saviour of all made Himself an example to the disciples of saintlike conversation, by praying alone, with them only in His company. But His doing so might perchance trouble the disciples, and beget in them dangerous thoughts. For they saw Him praying in human fashion, Whom yesterday they beheld working miracles with godlike dignity. It would not therefore have been entirely without reason, had they said among themselves; Oh, strange conduct! Whom must we consider Him to be? God, or man? If we say man, and like one of us; like one, that is, of the holy prophets; we see from the ineffable miracles which He works, that He far transcends the limits of human nature: for in manifold ways He doeth wonders as God. If we say He is God, surely to pray is unbefitting One Who is God by nature. For of whom can God ask what He wishes to receive? And of what can God at all be in want? To chase away therefore such confusing thoughts, and to calm their faith, which, so to speak, was tempest-tossed, He makes this inquiry; not as though He were at all ignorant of what was commonly said of Him, either by those who did not belong to the synagogue of the Jews, or by the Israelites themselves: His object rather was to rescue them from the general mode of thinking, and implant in them a correct faith, "Whom, therefore, He asks, do the multitudes say that I am?

You can see how skillfully the question was framed. He did not immediately ask, "Whom do you say that I am?" but instead referred to what outsiders were saying, so that having rejected it and shown it to be mistaken, He could then bring them back to the true understanding. This is exactly what happened: when the disciples had said, "Some say John the Baptist, and others Elijah, and others that some prophet from ancient times has risen up," He said to them, "But you, whom do you say that I am?" How meaningful that "you" is! He separates them from all others, so that they too may avoid their opinions and not form an unworthy idea of Him, nor entertain confused and uncertain thoughts, themselves also imagining that John had risen again, or one of the prophets. You therefore, He says, who have been chosen; who by My will have been called to the apostleship; who are the witnesses of My miracles; whom do you say that I am?

Thou seest the skilfulness of the question. He did not at once say, "Whom do ye say that I am? but refers to the rumour of those that were without, that having rejected it, and shewn it to be unsound, He may then bring them back to the true opinion. Which also happened: for when the disciples had said, "Some John the Baptist, and others Elijah, and others, that some prophet of those in old time has risen up;" He said to them, "But ye, whom do ye say that I am?" Oh! how full of meaning is that "ye!" He separates them from all others, that they may also avoid their opinions, and not conceive an unworthy idea of Him, nor entertain confused and wavering thoughts, themselves too imagining that John had risen again, or one of the prophets. Ye therefore, He says, who have been chosen; who by My decree have been called to the apostleship; who are the witnesses of My miracles; whom do ye say that I am?

Before any of the others, Peter again steps forward and becomes the spokesman for the whole group, pouring out his love for God and giving voice to a correct and flawless confession of faith in Him, saying, "The Christ of God." The disciple is without error—a thoroughly perceptive interpreter of the mystery. For he does not simply say that He is a Christ of God, but rather "the Christ." There are many who have been called "christ" because they have been anointed by God in various ways. Some have been anointed as kings, and some as prophets, while others—including ourselves—having received salvation through that Christ who is the Savior of all, obtain the title of christ by being anointed by the Holy Spirit. The Psalmist says of those in ancient times, before the coming of our Savior: "Touch not My christs, and do My prophets no harm." But the words of Habakkuk refer to us: "You have gone forth to the salvation of Your people, to save Your christs." There are therefore many christs, called so because they have been anointed. But He who is God the Father's Christ is One, and One only—not as though we are christs but not God's christs, belonging instead to someone else, but because He and He alone has as His Father the One who is in heaven. Since therefore the very wise Peter, confessing the faith correctly and without error, said "The Christ of God," it is clear that he distinguished Him from those to whom the title generally belongs and referred Him to God as His sole Christ. For though He is by physis God and shone forth ineffably from God the Father as His only-begotten Word, yet He became flesh according to Scripture. The blessed Peter therefore professed faith in Him, lending his words, as I said before, to the whole company of the holy apostles and acting as spokesman for them all, as being more accurate than the rest.

First before the rest Peter again springs forth, and makes himself the mouthpiece of the whole company, pouring forth the expression of love to God, and giving utterance to a correct and faultless confession of faith in Him, saying, "The Christ of God." The disciple is unerring: a thoroughly intelligent explainer of the mystery. For he does not simply say, that He is a Christ of God; but "the Christ" rather: for there are many who have been called "Christ," from having in various ways been anointed of God. For some have been anointed as kings; and some as prophets; while others, having received salvation by That Christ Who is the Saviour of all, even we ourselves, obtain the appellation of christ, as having been anointed by the Holy Ghost. For it is said in the words of the Psalmist, of those in old time, that is, before the coming of our Saviour: "Touch not My christs, and do My prophets no harm." But the words of Habakkuk refer to us; "Thou hast gone forth to the salvation of Thy people: to save Thy christs." Christs therefore there are many, and they have so been called from the fact [of having been anointed]: but He Who is God the Father's Christ is One, and One only: not as though we indeed are christs, and not God's christs, but belonging to some other person: but because He and He alone has as His Father Him that is in heaven. Since therefore most wise Peter, confessing the faith correctly and without error, said, "The Christ of God," it is plain, that distinguishing Him from those to whom the appellation generally belongs, he referred Him to God, as being His sole (Christ). For though He be by nature God, and shone forth ineffably from God the Father as His only begotten Word, yet He became flesh according to the Scripture. The blessed Peter therefore professed faith in Him, lending, as I before said, his words to the whole company of the holy apostles, and acting as spokesman for them all, as being more accurate than the rest.

We should also notice this: in Matthew's account we find that the blessed disciple said, "You are the Christ, the Son of the living God," but the wise Luke, summarizing the main point so to speak, agrees with him in meaning but uses fewer words, telling us that he said, "The Christ of God." Furthermore, no mention is made here of what the Savior spoke to him, but in Matthew again we find that He said to him plainly: "Blessed are you, Simon, son of Jonah, for flesh and blood has not revealed it to you, but My Father in heaven." The disciple was therefore truly taught by God, and he did not make this confession of faith for us from his own thoughts alone, but because the divine light shone upon his understanding, and the Father led him to a correct knowledge of the mystery of Christ. What then do those mistaken innovators say to this, who wrongly pervert the great and adorable mystery of the incarnation of the Only Begotten, and fall from the right way, walking in the path of crookedness? For the wise Peter acknowledged one Christ, while they split that One into two, in opposition to the doctrines of truth. "But yes," he replies, "the disciple acknowledged one Christ, and so do we also affirm that there is one Christ, by whom we mean the Son, the Word who is from God the Father." To this then what do we reply? Is it not plain then, we say, to everyone that Christ asks the holy apostles not "Whom do men say that the Word of God is?" but who "the Son of man is?" and that it was of Him that Peter confessed that He is "the Christ of God?" Let them also explain this to us: How is Peter's confession worthy of admiration if it contains nothing profound and hidden and, so to speak, not apparent to most people? For what truly did God the Father reveal to him? That the Son of man is a man? Is this the God-taught mystery? Is it for this that he is admired and deemed worthy of such surpassing honors? For thus he was addressed, "Blessed are you, Simon, son of Jonah."²³

And this too we ought to observe: that in Matthew's account we find that the blessed disciple said, "Thou art the Christ, the Son of the living God:" but the wise Luke, summing up so to speak the purport, agrees with him in the thoughts, but using fewer words, tells us that he said, "The Christ of God." Moreover no mention is here made of that which the Saviour spake to him: but in Matthew again we find that He said to Him plainly: "Blessed art thou, Simeon, son of Jonah: for flesh and blood hath not revealed it to thee, but My Father in heaven." The disciple therefore was verily taught of God; nor did he make this profession of faith for us of his own thoughts merely, but because the divine light shone upon his understanding, and the Father led him to a correct knowledge of the mystery of Christ. What therefore do those mistaken innovators say to this, who unwarrantably pervert the great and adorable mystery of the incarnation of the Only Begotten, and fall from the right way, walking in the path of crookedness? For the wise Peter acknowledged one Christ: while they sever that One into two, in opposition to the doctrines of truth. 'But yes, he replies, the disciple acknowledged one Christ; and so do we also affirm that there is one Christ, by Whom we mean the Son, even the Word that, is from God the Father.' To this then what do we reply? Is it not plain then, we say, to every one, that Christ asks the holy apostles, not, Whom do men say that the Word of God is? but, who "the Son of man is?" and that it was of Him that Peter confessed, that He is "the Christ of God?" Let them also explain this to us: How is Peter's confession worthy of admiration, if it contain nothing profound and hidden, and, so to speak, not apparent to the generality? For what verily did God the Father reveal to him? That the Son of man is a man? Is this the God-taught mystery? Is it for this that he is admired, and deemed worthy of such surpassing honours? For thus he was addressed, "Blessed art thou, Simeon, son of Jonah."²³

The reason he was admired in this way is entirely justified. It was because he believed that the one he saw as one of us—that is, in our human form—was the Son of God the Father, the Word who came forth from His substance (ousia), became flesh, and was made human. Consider, I ask you, how profound these thoughts are, how significant this confession is, and what a deep and weighty mystery it represents. For the one who was there in human form, appearing as part of creation, was God, who transcends all created things! The one who dwells in the high and exalted place humbled himself from his glory to live in poverty like us! And the one who, as God, is Lord of all and King of all, took the form of a slave and existed in the condition of a slave! This is the faith the Savior honors; to those who think this way, he extends his generous right hand. For after he praised Peter and said that he was taught by God—as someone who had received this revelation from above, from God the Father—he made him more confident and more firmly established in the faith he had confessed about him by saying: "And I say to you, that you are a stone; and upon this stone I will build my church, and I will give you the keys of the kingdom of heaven. Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."

The reason, however, for which he was thus admired is a very just one; for it was because he believed that He Whom he saw as one of us, that is, in our likeness, was the Son of God the Father, the Word, namely, That sprang forth from His substance, and became flesh, and was made man. See here, I pray, the profundity of the thoughts, the importance of the confession, the high and weighty mystery. For He Who was there in the likeness of mankind, and as a portion of creation, was God, Who transcends all created things! He Who dwells in the high and lofty place was abased from His glory to be in poverty like unto us! And He Who, as God, is Lord of all, and King of all, was in the likeness of a slave, and in the measure of a slave! This is the faith the Saviour crowns; to those thus minded He extends His bountiful right hand. For when He had praised Peter, and said that he was taught of God, as one who had obtained the revelation from above, from God the Father, He makes him more assured and more abundantly confirmed in the faith he had professed concerning Him, by saying: "And I say unto thee, that thou art a stone; and upon this stone I will build My church: and I will give thee the keys of the kingdom of heaven. Whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven."

For observe how He makes Himself at once the Lord of heaven and earth. He promises things that exceed our nature and surpass the measure of humanity—indeed, even that of the angelic rank—and are suitable only for that nature to bestow whose glory and sovereignty transcend all. First, He says that the church belongs to Him, yet the sacred Scriptures distinctly ascribe it rather to God, and to Him only, saying that it is "the church of God." For they say that "Christ presented it to Himself, having neither spot nor stain, but holy rather, and blameless." Therefore, as being God, He says that it is His, and moreover promises to found it, granting it to be unshaken, since He Himself is the Lord of powers.⁴

For observe how He makes Himself at once the Lord of heaven and of earth. For He promises things that exceed our nature, and surpass the measure of humanity; yea, rather, even that of the angelic rank: and are suitable for that nature only to bestow, Whose glory and sovereignty transcend all. For, first He says that the church belongs to Him; the sacred Scriptures nevertheless distinctly ascribe it rather to God, and to Him only, saying that it is "the church of God." For they say that "Christ presented it to Himself, having neither spot nor stain, but holy rather, and blameless." As being God therefore He says that it is His, and promises moreover to found it, granting it to be unshaken, as being Himself the Lord of powers.⁴

And next He says that He gives him the keys of heaven. Who is it then that pours forth language appropriate to God? Is it an angel? Or some other intelligent power, whether a principality, or a throne, or a dominion? Or those holy seraphs? Not at all. Rather, as I said before, such language belongs to Almighty God alone, to whom belongs the sovereignty of earth and heaven. Therefore, let these innovators not divide the one Christ, so as to say that one Son is the Word of God the Father, and that the one who is from the seed of David is another Son. For Peter made mention of one Christ—the Only-begotten who became man and was made flesh. And for this confession he was counted worthy of these extraordinary honors.

And next He says that He gives him the keys of heaven. Who is it then that thus pours forth language appropriate to God? Is it an angel? or some other intelligent power, whether principality, or throne, or dominion? or those holy seraphs? Not at all: but, as I said before, such language belongs to Almighty God alone, Whose is the sovereignty of earth and heaven. Let not, then, these innovators divide the one Christ, so as to say that one Son is the Word of God the Father, and that He Who is of the seed of David is another Son. For Peter made mention of one Christ; even the Only-begotten Who became man and was made flesh: and for this confession was counted worthy of these extraordinary honours.

When the disciple had professed his faith, Jesus charged them, the text says, and commanded them to tell it to no one: "for the Son of man," He said, "is about to suffer many things, and be rejected, and killed, and the third day He shall rise again." And yet wasn't it rather the duty of disciples to proclaim Him everywhere? For this was the very business of those appointed by Him to the apostleship. But as sacred Scripture says, "There is a time for everything." There were things yet unfulfilled that must also be included in their preaching of Him: such things as the cross, the passion, the death in the flesh, the resurrection from the dead, that great and truly glorious sign by which testimony is borne to Him that the Emmanuel is truly God, and by physis the Son of God the Father. For that He utterly abolished death, and erased destruction, and plundered hell, and overthrew the tyranny of the enemy, and took away the sin of the world, and opened the gates above to the inhabitants of earth, and united earth to heaven: these things proved Him to be, as I said, in truth God. He commanded them, therefore, to guard the mystery by a timely silence until the whole plan of the dispensation should arrive at a suitable conclusion. For then, when He arose from the dead, He gave commandment that the mystery should be revealed to all the inhabitants of the earth, setting before every person justification by faith, and the cleansing efficacy of holy baptism. For He said, "All power is given to Me in heaven and in earth: Go and 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. And look! I am with you always, even to the end of the world." For Christ is with us and in us by the Holy Spirit, and dwells in the souls of us all: by Whom and with Whom to God the Father be praise and dominion and honor with the Holy Spirit, for ever and ever, Amen.⁵

When, however, the disciple had professed his faith, He charged them, it says, and commanded them to tell it to no man: "for the Son of man," He said, "is about to suffer many things, and be rejected, and killed, and the third day "He shall rise again." And yet how was it not rather the duty of disciples to proclaim Him everywhere? For this was the very business of those appointed by Him to the apostle-ship. But as the sacred Scripture saith, "There is a time for everything." There were things yet unfulfilled which must also be included in their preaching of Him: such as were the cross; the passion; the death in the flesh; the resurrection from the dead; that great and truly glorious sign by which testimony is borne Him that the Emanuel is truly God, and by nature the Son of God the Father. For that He utterly abolished death, and effaced destruction, and spoiled hell, and overthrew the tyranny of the enemy, and took away the sin of the world, and opened the gates above to the dwellers upon earth, and united earth to heaven: these things proved Him to be, as I said, in truth God. He commanded them, therefore, to guard the mystery by a seasonable silence until the whole plan of the dispensation should arrive at a suitable conclusion. For then, when He arose from the dead, He gave commandment that the mystery should be revealed to all the inhabitants of the earth, setting before every man justification by faith, and the cleansing efficacy of holy baptism. For He said, "All power is given unto Me in heaven and in earth: Go ye, make disciples of all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, and teaching them to observe all those things which I have commanded you. And lo! I am with you always, even unto the end of the world." For Christ is with us and in us by the Holy Ghost, and dwells in the souls of us all: by Whom and with Whom to God the Father be praise and dominion and honour with the Holy Ghost, for ever and ever, Amen.⁵

Christ said to all of them: "Whoever wants to follow me must deny himself, take up his cross daily, and follow me. For whoever wants to save his life will lose it, but whoever loses his life for my sake will save it. What does it profit someone who gains the whole world but loses or forfeits himself? For whoever is ashamed of me and my words, the Son of man will be ashamed of him when he comes in his glory and in his Father's glory and in the glory of his holy angels."

9:23-26. And He said to them all, Whosoever will come after Me, let him deny himself, and take up his cross every day, and come after Me. For whosoever will save his life shall lose it, and whosoever will lose his life for My sake shall save it. For what is a man profited, who hath gained the whole world, but hath lost himself, or fallen short? For whosoever shall be ashamed of Me, and of My words, of him shall the Son of man be ashamed when He shall come in His glory, and in His Father's, and of His holy angels.

Military commanders encourage their trained soldiers to acts of courage not only by promising them the honors of victory, but also by telling them that the very experience of suffering brings them glory and wins them universal praise. For it is impossible for those who would win fame in battle not to endure wounds from their opponents at times. But their suffering is not without reward, for they are praised as those who courageously attacked the enemy, and the wound itself testifies to the courage and valor of their spirit. We see our Lord Jesus Christ using much the same arguments in a discourse whose occasion was as follows: He had just shown the disciples that it was absolutely necessary for Him to endure the wicked schemes of the Jews, to be mocked by them, spat upon in the face, put to death, and on the third day rise again. To prevent them from imagining that He would indeed suffer the scorn of those murderers and the other cruelties they inflicted upon Him for the life of the world, but that they would be allowed to live quietly and might without blame avoid suffering readily for the sake of their piety and enduring even death itself in the flesh should it happen—and by doing so would incur no disgrace—He necessarily testifies, so to speak, that those who would be thought worthy of the glory He bestows must attain it through corresponding acts of courage, saying, "He that will come after Me, let him deny himself, and take up his cross every day, and come after Me."⁶

MIGHTY generals encourage their trained warriors to deeds of courage, not only by promising them the honours of victory, but even by telling them that the very fact of suffering brings them glory, and gains for them all praise. For it is impossible for those who would win fame in battle not sometimes to have to endure wounds also from their opponents. But their suffering is not without its reward, for they are praised as those who bravely assaulted the enemy; and the very wound bears witness to the courage and valour of their mind. And much the same arguments we see our Lord Jesus Christ also using in a discourse, the occasion of which was as follows; He had just shewn the disciples that it was altogether necessary for Him to endure the wicked enterprizes of the Jews, and be mocked by them, and spit upon in the face, and put to death, and the third day rise again. To prevent them, therefore, from imagining that He indeed for the life of the world would suffer the scorn of those murderers, and the other cruelties which they inflicted upon Him; but that they would be permitted to live quietly, and might without blame avoid the suffering readily for their piety's sake, and the endurance even of death itself in the flesh, should it so befal, and by so doing would incur no disgrace, He of necessity, so to speak, testifies that those who would be thought worthy of the glory He bestows, must attain to it by proportionate acts of bravery, saying, "He that will come after Me, let him deny himself, and take up his cross every day, and come after Me."⁶

Here, too, we must marvel at the love of Christ the Savior of us all toward the world. He not only agreed to suffer and endure such great shame himself, humbling himself even to the cross and death for our sake, but he also stirs up his chosen followers to the same excellent desire—even those who were to be the teachers of people everywhere and hold the position of commanders-in-chief over the people entrusted to their care. Those who were appointed to such a great ministry must truly be thoroughly brave and courageous, armed with an unshakable mind and invincible courage, so as to fear no difficulties, and even if death comes, to mock its terrors and dismiss every fear. The one who acts this way denies himself, because, so to speak, he gives up this temporary life and considers its concerns worthy of no attention, since his choice is to suffer for the blessedness and love that is in Christ. This is how a person follows Christ. The company of the holy Apostles is, as it were, presented to us by the Psalmist's harp, as crying out to Christ the Savior of all: "For your sake we are killed every day; we have been counted as sheep for the slaughter." In this also they are like the Emmanuel, "who for the joy that he had, endured the cross, having despised the shame."

Here, too, we must wonder at the love of Christ the Saviour of us all towards the world; for He not only consented Himself to suffer and bear so great ignominy, humbling Himself even to the cross and death for our sakes, but also rouses His chosen followers to the same excellent desire: even those who were to be the instructors of men every where, and hold the post of commanders-in-chief over the people committed to their care. For those who were appointed to so great a ministry must in very deed be thoroughly brave and valiant, armed with an unshaken mind and invincible courage, so as to dread no difficulties, and even if death befal, to deride its terrors, and set at nought every fear. He who thus acts denies himself, since, so to speak, he resigns this temporal life, and deems its concerns worthy of no regard, inasmuch as his choice is to suffer for the blessedness and love that is in Christ. So does a man follow Christ. For the company of the holy Apostles is, as it were, set before us by the Psalmist's harp, as crying out unto Christ the Saviour of all: "For Thy sake we are killed every day; we have been counted as sheep for the slaughter." For in this also they are like unto the Emmanuel, "Who for the joy that He had, endured the cross, having despised the shame."

Jesus wanted those who would teach everyone under the sun to rise above cowardice and worldly ambition, making it their duty to suffer for love of Him. He Himself taught us what His apostles who love Him are like when He said to blessed Peter, "Simon, son of Jonah, do you love Me? Feed My lambs; feed My sheep." He was the good Shepherd; He laid down His life for the sheep. He was not a hired hand; rather, those who were saved were His own. He saw the wolf coming; He did not try to flee; He did not despise the flock. Instead, He allowed Himself to be torn by the wolf so that He might deliver and save us, for by His wounds we have been healed, and He suffered for our sins. Therefore, those who would follow Him and earnestly desire to be like Him, and are placed over His rational flocks, must undergo similar hardships. Many savage beasts encircle them—violent, relentless, and cruel killers that drag souls to the pit of destruction. The more learned and skilled among the pagans possess great eloquence and dress up their false teaching with beautiful language. In this way they corrupt some simple-minded people, often making them want to share their disease and turn away from the God Who is over all to worship others in His place that are not gods. These people heaped unbearable persecutions on the holy Apostles and repeatedly exposed them to dangers. Blessed Paul recalls the things he was seen to suffer at Iconium and Lystra, and at Ephesus and Damascus. At one time he says, "In Damascus the governor under King Aretas guarded the city of the Damascenes, wanting to arrest me, and through a window they lowered me down the wall in a basket, and I escaped from his hands." And at another time, "Alexander the metalworker did me much harm." What then is the testimony of this mighty Evangelist, this courageous and brave champion who everywhere despised the greatest dangers? "For to me," he says, "to live is Christ, and to die is gain." And again, "I have been crucified with Christ; I no longer live, but Christ lives in me. The life I now live in the flesh, I live by faith in the Son of God, Who loved me and gave Himself up for me."

He would have those, therefore, who were to be the teachers of all beneath the sun superior to timidity and the base love of the world, laying it down as their duty to suffer for love of Him. And He has Himself taught us what is the character of those of His apostles who love Him, where he said to the blessed Peter, "Simeon, son of Jonah, lovest thou Me? Feed My lambs; feed My sheep." "He was the good Shepherd; He laid down His life for the sheep." For He was not a hireling; rather, those that were saved were His own: He saw the wolf coming; He made no attempt to flee; He despised not the flock; but, on the contrary, yielded Himself to be torn by it, that He might deliver and save us: "For by His bruises we have been healed," "and He was afflicted for our sins." Those, therefore, who would follow Him, and earnestly desire to be like Him, and are set over His intelligent flocks, must undergo similar labours. For numerous savage beasts encircle them, violent, and implacable, and that slay cruelly, and hurry souls to the pit of destruction. For the more learned and skilful of the heathen possess great eloquence, and adorn their false doctrine with beautiful language: and thus they pervert some simple-minded men, making them often wish to share their malady, and depart from the God Who is over all, to worship others in His stead which are no gods. These heaped upon the holy Apostles unendurable persecutions, and exposed them again and again to dangers. For the blessed Paul commemorates the things he had been seen to suffer at Iconium and Lystra, and at Ephesus and Damascus, For at one time he says, "In Damascus the chief captain of Aretas the king watched the city of the Damascenes wishing to seize me, and from a window they let me down from the wall in a basket, and I was delivered from his hands." And again at another time, "Alexander the smith caused me much evil." What then is the testimony of this mighty Evangelist, this courageous and valiant champion, who everywhere despised the utmost dangers? "For to me," he says, "that I live is Christ; and that I die is gain." And again, "I am crucified with Christ; but henceforth I no more live, but Christ liveth in me: and that which I live here in the flesh, I live by faith in the Son of God, Who loved me, and yielded up Himself for my sake."

But the violence of the Jews frequently broke out against the other apostles as well. They persecuted them, summoned them before their synagogues, and wickedly scourged them, commanding them to keep silent and stop their sacred preaching. For they said, "Did we not strictly command you not to speak to any man in this Name—the Name of Christ, the Saviour of us all—and look, you have filled Jerusalem with your teaching." But after the disciples had endured their violent accusation because of their firm love for Christ, they went out "rejoicing that they were counted worthy to suffer shame for the Name." But if they had been timid, wretched, frightened by words, and overcome by the terrors of death, how would they have been proven? Or how could they have offered to God as fruits those who were called through their ministry? For the wise Paul, whom no difficulty could overcome, when he was on his way to Jerusalem and the prophet Agabus loosened his belt and bound his own feet and said, "So shall the Jews at Jerusalem bind the man to whom this belt belongs," answered and said, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die for the Name of our Lord Jesus Christ." Excellently, therefore, did He command them to prevail courageously over every persecution and to undergo trials boldly, being fully assured that if they are zealous in His cause this way, they will become His friends and share His glory. So if a man is ready to endure and despise the terrors of death, has he lost himself and departed, and is there nothing more in store for him? Not at all. For in losing his life, he especially finds it, while finding it brings upon himself destruction. What fear, therefore, can the saints now feel, if what seemed to be hard proves rather joyous to those who bear it, while what is dear to men, as being free from pain, leads them especially downward to destruction and the snare of hell, according to the Scripture.

But the violence of the Jews broke forth frequently against the other apostles also: they persecuted them; they summoned them before their synagogues; they scourged them wickedly, commanding them to keep silence, and desist from their sacred preachings: for they said, "Did we not strictly command you not to speak to any man in this Name?—-even the Name of Christ, the Saviour of us all;—-and behold! ye have filled Jerusalem with your doctrine." But after the disciples had borne their violent accusation for the firm love they had to Christ, they went out "rejoicing that they were counted worthy to suffer shame for the Name." But had they been timid, and abject, and frightened at words, and overpowered by the terrors of death, how would they have been proved? or how have offered as fruits to God those who were called by their means? For, also, the wise Paul whom no difficulty whatsoever could overpower, when on his way to Jerusalem the prophet Agabus loosed his girdle, and bound his own feet, and said, "So shall the Jews at Jerusalem bind that man to whom this girdle belongs," answered and said, ''What do ye, that ye weep and break my heart? for I am ready not only to be bound, but also to die for the Name of our Lord Jesus Christ." Excellently, therefore, did He command them manfully to prevail over every persecution, and boldly to undergo trials, as being well assured that if thus they will be zealous in His cause, they will become His friends, and share His glory. If, therefore, a man be ready to endure and despise the terrors of death, has he lost himself and departed, and is there nothing more in store for him? By no means: for in that he loses his life, he especially finds it; while to find it is to bring upon himself destruction. What fear, therefore, can the saints now feel, if that which seemed to be hard proves rather joyous to them that bear it; while that which is dear to men, as being exempt from pain, leads them especially downwards to destruction and the snare of hell, according to the Scripture.

But Christ shows us that it is incomparably better, far above the splendor and pleasure of the world, to excel in the love of Christ, by saying, "For what is a man profited who has gained the whole world, but has lost himself, or fallen short?" For when a man looks chiefly to what is pleasant and profitable for the moment, and therefore avoids suffering and desires to live joyously, even though he may have wealth and an abundance of possessions, what profit does he have from them when he has lost himself? "Treasures profit not the wicked," but "the fashion of this world passes away," and "like clouds those pleasures recede," and riches fly away from those who possess them; "but righteousness delivers from death."⁷

But that it is incomparably better, far above the splendour and pleasure of the world, to excel in the love of Christ, He shows us by saying, "For what is a man profited who hath gained the whole world, but hath lost himself, or fallen short?" For when a man looks chiefly to that which is pleasant and profitable for the moment, and therefore avoids suffering, and desires to live joyously, even though he have wealth and abundance of possessions, yet what profit hath he therefrom when he has lost himself? "Treasures profit not the wicked," but "the fashion of this world passeth away:" and "like clouds those pleasures recede," and riches flies away from those that possess it: "but righteousness delivereth from death."⁷

Moreover, to clearly show us the reward for our willingness to work hard, He says: "For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and in the glory of His Father and of the holy angels." He accomplishes much that is both useful and necessary through these words. First, He shows that it inevitably and completely follows that those who are ashamed of Him and His words will receive the reward they deserve. And what could bring us more joy than this? For if there are some before whom the Judge feels shame, as if He owes them the reward of obedience, the honors and crown earned by their love and devotion to Him, and the distinctions won through their courage, how can we not say with certainty that those who have obtained such magnificent blessings will surely live henceforth in endless honors and praise?⁸

And further, to set plainly before us the reward of our being willing to labour, He says: "For whosoever shall be ashamed at Me and at My words, at Him shall the Son of man be ashamed when He shall come in His glory, and of His Father, and of His holy angels." Much that is both useful and necessary does He effect by these words. For in the first place He shews that entirely and altogether it follows that those who are ashamed at Him and at His words will meet with the reward they merit. And what could so give us joy as this? For if there are some in whose presence the Judge feels shame, as owing them the reward of obedience, and the dignities and crown due to their love and affection for Him, and the honours won by their bravery, how may we not without fear of contradiction say that they most certainly will henceforth live in never-ending honours and praises who have attained to such splendid blessings?⁸

Next, He also creates fear in them, in that He says He will descend from heaven, not in His former lowliness and humiliation, like us, but in the glory of His Father—in godlike and transcendent glory, with the holy angels standing guard around Him. It would therefore be utterly miserable and disastrous to be condemned for cowardice and laziness when the Judge has descended from above and the angelic ranks stand at His side. But it is great and most blessed, and a foretaste of final blessedness, to be able to rejoice in labors already accomplished and to await the reward for past toils. For such people will be praised, Christ Himself saying to them: "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." May we also be deemed worthy of these rewards by the grace and lovingkindness of Christ the Savior of us all, by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

But, next, He also begets in them fear as well, in that he says that He shall descend from heaven, not in His former lowliness and humiliation, like unto us, but in the glory of His Father; even in godlike and transcendent glory, with the holy angels keeping guard around Him. Most miserable, therefore, and ruinous would it be to be condemned of cowardice and indolence when the Judge has descended from above, and the angelic ranks stand at His side. But great and most blessed, and a foretaste of final blessedness is it to be able to rejoice in labours already accomplished, and await the recompense of past toils. For such as these shall be praised, Christ Himself saying unto them: "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." May we also be deemed worthy of these rewards by the grace and lovingkindness of Christ the Saviour of us all: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

But I truly tell you, some of those standing here will not experience death until they have seen the kingdom of God. About eight days after these things, He took Peter, John, and James and went up the mountain to pray. While He was praying, the appearance of His face changed, and His clothing became white and shining like lightning. And look! Two men were talking with Him, who were Moses and Elijah. They appeared in glory and spoke about His departure, which He was about to accomplish at Jerusalem. But Peter and those with him were weighed down with sleep. When they had fully awakened, they saw His glory and the two men standing with Him. As the men were separating from Him, Peter said to Jesus, "Master, it is good for us to be here. Let us make three tents: one for You, one for Moses, and one for Elijah"—not knowing what he was saying. While he was speaking these things, a cloud came and overshadowed them, and they became afraid as they entered the cloud. A voice came from the cloud, saying, "This is My beloved Son; hear Him." When the voice had spoken, Jesus was found alone. They kept silent and told no one in those days anything of what they had seen.

9:27-36. But I say unto you truly, there are some of those standing here who shall not taste of death, until they have seen the kingdom of God. And there were after these things about eight days, and He took Peter, and John, and James, and went up to the mountain to pray. And while He was praying, the look of His countenance was altered, and His raiment was white, shining like lightning: and behold! two men talked with Him, who were Moses and Elijah: who having appeared in glory, spake of His departure, that He was about to accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: but having roused themselves, they both saw His glory, and the two men that stood with Him. And it came to pass, that when they were separating from Him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles, one for Thee: and one for Moses: and one for Elijah: not knowing what he said. While he spake these things, there came a cloud, and overshadowed them; and they feared as they entered the cloud. And there was a voice from the cloud, saying, This is My beloved Son, hear Him. And when there was the voice, Jesus was found alone; and they kept silence, and told no man in those days ought of the things they had seen.

Those who are skilled in combat rejoice when the spectators applaud, and are stirred to a glorious height of courage by the hope of victory crowns. In the same way, those whose desire is to be counted worthy of the divine gifts, and who thirst to be made partakers of the hope prepared for the saints, joyfully undergo combats for the sake of piety toward Christ, and lead chosen lives. They do not value a thankless laziness or indulge in mean cowardice, but rather manfully resist every temptation and treat the violence of persecutions as nothing, while they count it gain to suffer on His behalf. For they remember that the blessed Paul writes, "The sufferings of this present time are not worthy of the glory that is about to be revealed in us."

THOSE who are skilful in the combat rejoice when the spectators clap their hands, and are roused to a glorious height of courage by the hope of the chaplets of victory: and so those whoso desire it is to be counted worthy of the divine gifts, and who thirst to be made partakers of the hope prepared for the saints, joyfully undergo combats for piety's sake towards Christ, and lead elect lives, not setting store by a thankless indolence, nor indulging in a mean timidity, but rather manfully resisting every temptation, and setting at nought the violence of persecutions, while they count it gain to suffer in His behalf. For they remember that the blessed Paul thus writes, "The sufferings of this present time are not worthy of the glory that is about to be revealed in us."

Notice, then, how perfectly beautiful is the method that our Lord Jesus Christ uses here also for the benefit and instruction of the holy Apostles. He had told them, "Whoever will come after Me, let him deny himself and take up his cross every day, and follow Me. For he that will save his life shall lose it; and he that will lose his life for My sake shall find it." This commandment is indeed for the salvation and honor of the saints, and the cause of the highest glory, and the means of perfect joy. Choosing to suffer for the sake of Christ is not a thankless duty, but on the contrary makes us sharers in everlasting life and the glory that is prepared. But since the disciples had not yet received power from on high, it probably happened occasionally that they too fell into human weaknesses, and when thinking over such a saying as this among themselves, they may have asked "how does a man deny himself?" or "how, having lost himself, does he find himself again?" And what reward will compensate those who suffer in this way? Or what gifts will they receive? To rescue them from such timid thoughts, and, so to speak, to shape them into manliness by creating in them a desire for the glory about to be given to them, He says, "I tell you, there are some of those standing here who shall not taste of death until they have seen the kingdom of God." Does He mean that their lives will be so greatly extended as even to reach to that time when He will descend from heaven at the end of the world to bestow upon the saints the kingdom prepared for them? Even this was possible for Him, for He is omnipotent, and there is nothing impossible or difficult to His all-powerful will. But by the kingdom of God He means the sight of the glory in which He will appear at His manifestation to the inhabitants of earth. He will come in the glory of God the Father, and not in lowly estate like us. How then did He make those who had received the promise spectators of something so wonderful? He goes up into the mountain taking with Him three chosen disciples, and is transformed to such surpassing and godlike brightness that even His garments glittered with rays of fire and seemed to flash like lightning. And besides, Moses and Elijah stood at Jesus' side and spoke with one another of His departure, which He was about, it says, to accomplish at Jerusalem. By this is meant the mystery of the dispensation in the flesh and of His precious suffering upon the cross. For it is also true that the law of Moses and the word of the holy prophets foreshowed the mystery of Christ: the one by types and shadows, painting it, so to speak, as in a picture, while the others in many different ways declared beforehand both that in due time He would appear in our likeness and, for the salvation and life of us all, consent to suffer death upon the tree. The standing of Moses and Elijah before Him, and their talking with one another, was a sort of representation, excellently displaying our Lord Jesus Christ as having the law and the prophets for His bodyguard, as being the Lord of the law and the prophets, and as foreshown in them by those things which they beforehand proclaimed in mutual agreement. For the words of the prophets are not at odds with the teachings of the law. And this I imagine was what Moses the most priestly and Elijah the most distinguished of the prophets were talking about with one another.

Observe, therefore, how perfectly beautiful is the method which our Lord Jesus Christ uses here also for the benefit and edification of the holy Apostles. For He had said unto them, "Whosoever will come after Me, let him deny himself and take up his cross every day, and follow Me. For he that will save his life shall lose it; and he that will lose his life for My sake shall find it." The commandment is indeed both for the salvation and honour of the saints, and the cause of the highest glory, and the means of perfect joy: for the choosing to suffer for the sake of Christ is not a thankless duty, but on the contrary makes us sharers in everlasting life, and the glory that is prepared. But as the disciples had not yet obtained power from on high, it probably occasionally happened, that they also fell into human weaknesses, and when thinking over with themselves any such saying as this, may have asked "how does a man deny himself?" or how having lost himself does he find himself again? And what reward will compensate those who thus suffer? Or of what gifts will they be made partakers? To rescue them therefore from such timid thoughts, and, so to speak, to mould them unto manliness, by begetting in them a desire of the glory about to be bestowed upon them, He says, "I say unto you, there are some of those standing here, who shall not taste of death until they have seen the kingdom of God." Does He mean that the measure of their lives will be so greatly prolonged as even to reach to that time when He will descend from heaven at the. consummation of the world, to bestow upon the saints the kingdom prepared for them? Even this was possible for Him: for He is omnipotent: and there is nothing impossible or difficult to His all-powerful will. But by the kingdom of God He means the sight of the glory in which He will appear at His manifestation to the inhabitants of earth: for He will come in the glory of God the Father, and not in low estate like unto us. How therefore did He make those who had received the promise spectators of a thing so wonderful? He goes up into the mountain taking with Him three chosen disciples: and is transformed to so surpassing and godlike a brightness, that His garments even glittered with rays of fire, and seemed to flash like lightning. And besides, Moses and Elijah stood at Jesus' side, and spake with one another of His departure, which He was about, it says, to accomplish at Jerusalem: by which is meant the mystery of the dispensation in the flesh; and of His precious suffering upon the cross. For it is also true that the law of Moses, and the word of the holy prophets, foreshewed the mystery of Christ: the one by types and shadows, painting it, so to speak, as in a picture; while the rest in manifold ways declared beforehand, both that in due time He would appear in our likeness, and for the salvation and life of us all, consent to suffer death upon the tree. The standing, therefore, of Moses and Elijah before Him, and their talking with one another, was a sort of representation, excellently displaying our Lord Jesus Christ, as having the law and the prophets for His body guard, as being the Lord of the law and the prophets, and as foreshown in them by those things which in mutual agreement they before proclaimed. For the words of the prophets are not at variance with the teachings of the law. And this I imagine was what Moses the most priestly and Elijah the most distinguished of the prophets were talking of with one another.

But the blessed disciples slept for a while as Christ continued long in prayer—for He performed these human duties as belonging to the dispensation—and afterwards when they woke up they became witnesses to changes that were splendid and glorious. The divine Peter, thinking perhaps that the time of the kingdom of God had already come, proposes building dwellings on the mountain and says it would be fitting to make three tabernacles, one for Christ and the others for the other two, Moses and Elijah. "But he did not know," it says, "what he was saying." For it was not the time of the consummation of the world, nor for the saints to take possession of the hope promised to them. As Paul says, "He will change our humble body into the likeness of His"—that is, Christ's—"glorious body." Therefore, since the dispensation was still at its beginning and not yet fulfilled, how would it have been fitting for Christ to abandon His love for the world and depart from His purpose of suffering on its behalf? For He redeemed all under heaven both by undergoing death in the flesh and by abolishing it through the resurrection from the dead. Peter therefore did not know what he said.⁹

But the blessed disciples sleep awhile, as Christ continued long in prayer:—-for He performed these human duties as belonging to the dispensation:—-and afterwards on awaking they became spectators of changes thus splendid and glorious: and the divine Peter, thinking perchance, that the time of the kingdom of God was even now come, proposes dwellings on the mountain, and says that it is fitting there should be three tabernacles, one for Christ, and the others for the other two, Moses and Elijah: "but he knew not," it says, "what he was saying." For it was not the time of the consummation of the world, nor for the saints to take possession of the hope promised to them; for as Paul says, "He will change our humble body into the likeness of His,—-that is, Christ's—-glorious body." As therefore the dispensation was still at its commencement, and not yet fulfilled, how would it have been fitting for Christ to have abandoned His love to the world, and have departed from His purpose of suffering in its behalf? For He redeemed all under heaven, by both undergoing death in the flesh, and by abolishing it by the resurrection from the dead. Peter therefore knew not what he said.⁹

But besides the wonderful and beyond-words sight of Christ's glory, something else was done that was useful and necessary for strengthening their faith in Him—and not only for the disciples, but for us as well. For a voice came from the cloud above, as from God the Father, saying: "This is My beloved Son, hear Him." And when there was the voice, it says, "Jesus was found alone." What then will the person who is argumentative and disobedient, and whose heart cannot be healed, say to this? Look! Moses is there, and does the Father command the holy apostles to hear him? If it had been His will that they should follow the commandments of Moses, He would have said, I suppose, "Obey Moses; keep the law." But this was not what God the Father said here. Instead, in the presence of Moses and the prophets, He commands them to hear Him. And so that the truth could not be twisted by anyone claiming that the Father was actually telling them to hear Moses and not Christ the Savior of us all, the Evangelist has made it clear by saying, "When there was the voice, Jesus was found alone." So when God the Father, from the cloud overhead, commanded the holy apostles, saying "Hear Him," Moses was far away, and Elijah too was no longer nearby; but Christ was there alone. Him, therefore, He commanded them to obey.

But besides the wonderful and ineffable sight of Christ's glory, something else was done, useful and necessary for the confirmation of their faith in Him: and not for the disciples only, but even for us too. For a voice was given forth from the cloud above, as from God the Father, saying: "This is My beloved Son, hear Him. And when there was the voice," it says, "Jesus was found alone." What then will he who is disputatious and disobedient, and whose heart is incurable, say to these things? Lo! Moses is there, and does the Father command the holy apostles to hear him? Had it been His will that they should follow the commandments of Moses, He would have said, I suppose, Obey Moses; keep the law. But this was not what God the Father here said, but in the presence of Moses and the prophets, He commands them rather to hear Him. And that the truth might not be subverted by any, affirming that the Father rather bade them hear Moses, and not Christ the Saviour of us all, the Evangelist has clearly marked it, saying, "When there was the voice, Jesus was found alone." When therefore God the Father, from the cloud overhead, commanded the holy apostles, saying, "Hear Him," Moses was far away, and Elijah too was no longer nigh; but Christ was there alone. Him therefore He commanded them to obey.

Christ is the goal of the law and the prophets. This is why He declared to the crowds of Jews, "If you had believed Moses, you would have believed Me also, for he wrote of Me." But because they persisted to the very end in despising the commandment given by the very wise Moses and in rejecting the word of the holy prophets, they have justly been cut off and driven out from those blessings that were promised to their fathers. For "obedience is better than sacrifices, and to listen than the fat of rams," as Scripture says. So much for the Jews. But upon us who have accepted the revelation, all these blessings have necessarily been given through and as the gift of Christ Himself, through Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.¹⁰

For He also is the end of the law and the prophets: for which reason He cried aloud to the multitudes of the Jews: "If ye had believed Moses, ye would have believed Me also: for he wrote of Me." But as they persevered even unto the end in despising the commandment given by most wise Moses, and in rejecting the word of the holy prophets, they have justly been alienated and expelled from those blessings that were promised to their fathers. For "obedience is better than sacrifices, and to hearken than the fat of rams," as the Scripture saith. And thus much then of the Jews: but upon us who have acknowledged the revelation, all these blessings have necessarily been bestowed, by means of and as the gift of the same Christ: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever. Amen.¹⁰

The day after they came down from the mountain, a large crowd met Him. A man from the crowd cried out, saying, "Teacher, I beg You to look at my son, for he is my only child. A spirit seizes him, and he suddenly cries out, and it convulses and tears at him, and he foams at the mouth. It batters him and scarcely departs from him." The man said he had begged Christ's disciples to cast it out, but they could not. Jesus answered and said, "O faithless and perverse generation, how long shall I be with you and endure you? Bring your son here." While the boy was still approaching, the devil threw him down and convulsed him. But Jesus rebuoked the unclean spirit, healed the child, and gave him back to his father. And all were amazed at the majesty of God.

9:37-43. But it came to pass, the day after, as they came down from the mountain, a great crowd met Him. And, behold, a man cried out from the crowd, saying, Teacher, I beseech Thee to regard my Son, for he is my only one. And lo, a spirit taketh him, and he suddenly crieth out, and it convulseth and teareth him, and he foameth; and having bruised him scarcely departeth from him. And I besought Thy disciples to cast him out, and they could not. And Jesus answered, and said: O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither. And when he was yet coming, the devil threw him down, and convulsed him. But Jesus rebuked the unclean spirit, and healed the child, and gave him to his father. And all wondered at the majesty of God.

All Scripture is inspired by God and profitable, but this is especially true above all else for the holy Gospels. For He who in ancient times spoke the law to the Israelites through the ministry of angels has in person spoken to us, when He took our likeness, appeared on earth, and walked among men. For the most wise Paul writes: "In the past God spoke to the fathers through the prophets in many parts and many ways, but in these last days He has spoken to us through the Son." And through one of His holy prophets, He somewhere says of Himself, "I who speak am near as the brightness upon the mountains, as the feet of him who proclaims news of peace; as one who proclaims good things." For behold, He frees us from the tyranny of the enemy, so that we may follow Him in purity; and having destroyed "the world rulers of this darkness," that is, wicked spirits, He may present us unharmed to God the Father.

ALL Scripture is inspired of God and profitable: but especially above all besides this is the case with the holy Gospels. For He Who in old time spake the law to the Israelites by the ministry of angels, has in person spoken unto us, when having taken our likeness, He appeared upon earth, and went about among men. For most wise Paul writes: "That while in old time God spake to the fathers by the prophets in manifold parts, and manifold manners, He hath in these latter days spoken unto us by the Son." And by one of His holy prophets, He somewhere Himself saith, "I Who speak am near as the brightness upon the mountains, as the feet of him that proclaimeth tidings of peace; as one that proclaimeth good things." For lo! He frees us from the tyranny of the enemy, that we may in purity follow Him; and that having brought to nought "the world rulers of this darkness," even wicked spirits, He may present us unharmed unto God the Father.

This lesson shows us that we have been delivered from the power of unclean spirits through him. We heard in the reading that a man ran toward him from the crowd and described his son's unbearable affliction. He said that his son was savagely tormented by an evil spirit and suffered violent seizures. But the way the man approached was not without fault, for he loudly criticized the company of holy apostles, saying they could not rebuke Satan. It would have been more appropriate if he had honored Jesus when asking for his help and begging for grace. Jesus grants our requests when we honor him and trust in him as the Almighty, whose power nothing can resist. He truly is the Lord of powers, and nothing can oppose his will. In fact, everything that is capable of possessing power receives from him entirely the ability to be what it is. Just as he sheds his light on those capable of being illuminated, since he himself is the true light, and just as he likewise gives wisdom to those capable of receiving it, since he himself is Wisdom and perfect understanding, so also, because he is Power, he bestows power on those capable of receiving it. When we despise his glory through our unbelief and wickedly scorn his supreme majesty, we can receive nothing from him, for "we must ask in faith, nothing wavering," as his disciple said.¹¹

For that it is by Him that we have gained deliverance from the power of unclean spirits, this lesson proves. For we heard read that a man ran towards Him from among the multitude, and related the intolerable malady of his son. For he said that he was cruelly torn by an evil spirit, and suffered violent convulsions. But the manner of his approach was not free from fault: for he made loud outcries against the company of the holy apostles, saying that they could not rebuke Satan: whereas it would have been more fitting, had he honoured Jesus when asking His aid, and imploring grace. For He grants us our request when we honour and confide in Him, as being the Almighty, Whose power nothing can withstand. For He verily is the Lord of powers, and nothing can offer resistance to His will. Yea rather, everything whatsoever that is capable of possessing power obtains entirely from Him the possibility of being what it is. For just as He sheds His light upon those who are capable of being illuminated, as being Himself the true light; and just as in like manner He is the bestower of wisdom upon those who are capable thereof, as being Himself Wisdom, and perfect understanding: so, inasmuch as He is Power, He bestows power on those capable of receiving it. When then by our disbelief we despise His glory, and wickedly scorn His supreme majesty, we can receive nothing from Him: for "we must ask in faith, nothing wavering," as His disciple said.¹¹

And that this statement is true, we can see even from what happens among us. For when people present petitions to those who preside over affairs on earth and govern mighty thrones, they begin their requests with appropriate praises and acknowledge their universal power and majesty, addressing the petition they present "To the Lords of earth and sea and of every people and race among mankind," and afterward they add an account of what they want to ask. The father of the demoniac was therefore crude and discourteous. For he did not simply ask for the healing of the child and in doing so honor the healer with praises, but instead spoke contemptuously of the disciples and found fault with the grace given to them. "For I brought him," he says, "to Your disciples, and they could not cast it out." And yet it was because of your own lack of faith that the grace was ineffective. Do you not realize that you yourself were the cause that the child was not delivered from his severe illness?

And that this saying is true, we may perceive even from what takes place among us. For such as present petitions to those who preside over affairs upon earth, and govern mighty thrones, preface their requests with suitable praises, and confess their universal power and majesty; addressing the memorial they present, "To the Lords of earth, and sea, and of every people and race among mankind:" and afterwards they add an account of what they would ask. The father therefore of the demoniac was rude and uncourteous: for he did not simply ask the healing of the child, and in so doing crown the healer with praises, but, on the contrary, spake contemptuously of the disciples, and found fault with the grace given them. "For I brought him, he says, to Thy disciples, and they could not cast it out." And yet it was owing to thy own want of faith that the grace availed not. Dost thou not perceive that thou wast thyself the cause that the child was not delivered from his severe illness?

When we draw near to Christ, we must have faith. Christ himself teaches us this by requiring faith from everyone who approaches him and desires to be considered worthy of any of his gifts. For example, Lazarus died at Bethany, and Christ promised to raise him. When one of his sisters doubted this and had no expectation that the miracle would happen, Christ said, "I am the resurrection and the life. He that believes in me, even though he die, shall live." We find a similar incident elsewhere. Jairus, a ruler of the Jewish synagogue, had an only daughter who was breathing her last, caught in the grip of death, so to speak. He begged Jesus to save the girl from what had happened, and Christ promised to do so when he arrived at the man's house. But while he was on his way, someone from the ruler's household met him and said, "Your daughter is dead; do not trouble the Teacher." And what was Christ's reply? "Do not fear; only believe, and she shall live."

For that we must have faith when we draw near to Christ, and whosoever have obtained from Him the grace of healing, He teaches us Himself, by everywhere requiring faith of those who approach Him, desiring to be counted worthy of any of His gifts. For, for instance, Lazarus died at Bethany, and Christ promised to raise him. When then one of his sisters doubted of this, and had no expectation that the miracle would take place, Christ said, "I am the resurrection and the life. He that believeth in Me, even though he die, shall live." And we find elsewhere a similar occurrence. For Jairus, a ruler of the synagogue of the Jews, when his only daughter was now breathing her last, being caught, so to speak, in the meshes of death, besought Jesus to deliver the damsel from what had happened: and Christ accordingly promised so to do upon arriving at the house of the supplicant. But as He was on His way, a man met Him from the relatives of the ruler of the synagogue, saying, "Thy daughter is dead: trouble not the Teacher." And what was Christ's reply? "Fear not: only believe, and she shall live."

The father of the boy should therefore have blamed his own unbelief rather than the holy apostles. For this reason Christ rightly cried out, "O faithless and perverse generation: how long shall I be with you and suffer you?" He rightly calls both the man himself and those like-minded with him a faithless generation. For this is a terrible disease, and whoever is seized by it is, as He shows, perverse and completely unable to walk uprightly. This is why the sacred Scriptures say of such people, "that their ways are crooked, and their paths perverse." The divine David fled from this disease, and in order to benefit us as well, he reveals his firm intention regarding it, saying, "A crooked heart has not clung to me"—that is, one that cannot walk on an upright path. To such people the blessed Baptist, as the forerunner of the Savior, cried out, saying, "Prepare the way of the Lord, make His paths straight."

It was the duty therefore of the father of the lad rather to lay the blame upon his own unbelief, than upon the holy apostles. For this reason Christ justly called out, "O faithless and perverse generation: how long shall I be with you, and suffer you?" He justly therefore calls both the man himself, and those like him in mind a faithless generation. For it is a wretched malady, and whosoever is seized by it is, as He shews, perverse, and utterly without knowledge to walk uprightly. And therefore the sacred Scriptures say of such persons, "that their ways are crooked, and their paths perverse." From this malady the divine David fled: and in order that he may also benefit us, he reveals the set purpose of his mind thereupon, saying, "A crooked heart hath not cleaved unto me:" that is, one that cannot walk in an upright course. To such the blessed Baptist, as the forerunner of the Saviour, cried, saying, "Prepare ye the way of the Lord, make His paths straight."

The man was thoroughly an unbeliever and perverse, refusing the straight paths, straying from the mark, and wandering from the right ways. Christ does not choose to be with those who are like this and have fallen into this wickedness. If we may speak in human terms, He is tired and weary of them. He teaches us this when He says, "How long shall I be with you, and suffer you?" When someone says that those who had received power from Christ to cast out evil spirits were powerless to expel them, he is finding fault with the grace itself rather than with those who received it. This was wicked blasphemy. If the grace is powerless, the fault and blame does not belong to those who received it, but rather to the grace itself. Anyone can see that the grace working in them was Christ's. For example, the lame man at the Beautiful Gate of the temple was healed, and Peter attributed the miracle to Christ, saying to the Jews, "By Him whom you crucified, this man stands before you whole, and the grace which He bestows has given him this soundness." In another place, the blessed Peter proclaimed to one of those healed by Him, "Aeneas, Jesus Christ heals you." It is clear in every way that the man wickedly found fault with Christ's power when he said of the holy apostles, "they could not cast it out."¹²

The man therefore was thoroughly an unbeliever, and perverse, refusing the straight paths, straying from the mark, and wandering from the right ways. And Christ deigns not to be with such as are thus minded, and have fallen into this wickedness: and if one may speak in the manner of men, He is tired and weary of them. And this He teaches us saying, "How long shall I be with you, and suffer you?" For he who says, that those were powerless for the expulsion of evil spirits, who by Christ's will had received power to cast them out, finds fault with the grace itself, rather than with the receivers of it. it was wicked blasphemy therefore: for if grace be powerless, the fault and blame is not theirs who have received it, but rather belongs to the grace itself. For any who will may see that the grace which wrought in them was Christ's. For, for instance, the lame man at the beautiful gate of the temple was made whole; but Peter ascribed the miracle to Christ, saying to the Jews, "For Him Whom ye crucified, even by Him this man stands before you whole: and the grace which He bestows hath given him this soundness." Elsewhere the same blessed Peter proclaimed to one of those who were healed by Him, "Aeneas, Jesus Christ healeth thee." It is plain therefore in every way that the man wickedly found fault with Christ's power in saying of the holy apostles, "they could not cast it out."¹²

Christ is angry when wrongs are done to the holy preachers who have been entrusted with the word of His Gospel and appointed to teach it to everyone under heaven. His grace bears witness that they are His disciples, and they shed the light of the true knowledge of God on those who were persuaded everywhere by their teachings and the wonderful miracles they performed. For miracles constantly, so to speak, lead people to faith. Therefore, it would have been deserved if the father of the demon-possessed boy had gone away disappointed and been refused the generous gift. But so that no one might think that Christ was also unable to perform the miracle, He rebuked the unclean spirit and immediately delivered the young man from his illness and gave him back to his father. For up to that time he had not belonged to his father, but was the property of the spirit that possessed him. But now, being delivered from its violence, he became once again his father's property, as Christ's gift. Christ also gave the holy apostles authority to work divine miracles, to rebuke impure spirits with irresistible power, and to crush Satan.

And besides, Christ is angry when wrong is done unto the holy preachers who have been entrusted with the word of His Gospel, and appointed to teach it to all under heaven, inasmuch as witness is borne them by His grace, that they are His disciples, and they shed the light of the true knowledge of God on those who everywhere were convinced by their doctrines, and the wonderful miracles they wrought. For the miracle constantly, so to speak, leads on to faith. It would have been deserved therefore, had the father of the demoniac gone away disappointed, and been refused the bounteous gift. But that no man might imagine that Christ also was unable to work the miracle, He rebuked the unclean spirit, and forthwith delivered the youth from his malady, and gave him to his father. For up to this time he had not been his father's, but the property of the spirit that possessed him: but being now delivered from his violence, he became once again his father's property, as Christ's gift: Who also gave the holy apostles authority to work divine miracles, and rebuke with irresistible might impure spirits, and crush Satan.

The blessed Evangelist says that the crowds marveled at the majesty of God. So when Christ performs miracles, it is God who is glorified—God alone and no one else. For He is God by physis, and His majesty is incomparable, and His supremacy has no rival, shining with the sovereignty of God the Father. He is therefore to be praised and honored, and let us say to Him, "O Lord God of powers, who is like You? You are powerful, O Lord, and Your truth surrounds You." For all things are possible for Him and easy to accomplish, and nothing whatsoever is too difficult or beyond Him: by whom and with whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

And the multitudes, the blessed Evangelist says, wondered at the majesty of God. When Christ then works miracles, it is God Who is glorified, and God only and solely. For He is by nature God, and His majesty is incomparable, and His supremacy without a rival, resplendent with the sovereignty of God the Father. He is therefore to be extolled with praises, and let us say unto him, "O Lord God of powers, Who is like unto Thee? Powerful art Thou, O Lord, and Thy truth is round about Thee." For all things are possible to Him, and easy to accomplish, and nothing whatsoever is too difficult or high: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

And while everyone marveled at all the things He did, He said to His disciples, "Let these words sink into your ears: For the Son of Man is about to be delivered into the hands of men." But they did not understand this statement, and it was hidden from them so that they could not grasp it, and they were afraid to ask Him about it.

9:43-45. And while every one wondered at all things which He did, He said unto His disciples, Lay ye these words to your ears: For the Son of man is about to be delivered up into the hands of men. But they knew not this saying, and it was hid from them that they should not understand it: and they feared to ask Him of this saying.

The mystery of godliness is truly profound, as the wise Paul said, but God the Father reveals it to those who are worthy to receive it. For the Savior Himself also said to the Jews, "Do not murmur among yourselves. No one can come to Me unless the Father who sent Me draws him." When the blessed Peter was counted worthy of such glorious and wonderful grace, while in the region of Caesarea Philippi, he made a correct and faultless confession of faith in Him, saying, "You are the Christ, the Son of the living God." And what reward was he thought worthy of? He heard Christ say, "Blessed are you, Simon son of Jonah, for flesh and blood has not revealed this to you, but My Father in heaven." And he received further surpassing honors: Christ entrusted him with the keys of the kingdom of heaven, and made the confession of his faith the firm foundation for the Church. "For you," He says, "are a stone, and upon this stone I will build My Church, and the gates of hell will not overpower it."

PROFOUND in very deed is the mystery of godliness, according to the expression of the wise Paul: but God the Father reveals it to such as are worthy of receiving it. For the Saviour Himself also, when speaking to the Jews, said, "Murmur not among yourselves: no man can come unto Me, unless the Father Who sent Me draw him." When then the blessed Peter had been counted worthy of a grace thus glorious and wonderful, being in the neighbourhood of Caesarea Philippi, he made a correct and faultless confession of faith in him, saying, "Thou art the Christ, the Son of the living God." And what was the reward of which he was thought worthy? It was to hear Christ say, "Blessed art thou, Simeon, son of Jonah: for flesh and blood hath not revealed it to thee, but My Father in heaven." And he further received surpassing honours: for he was entrusted by Him with the keys of the kingdom of heaven, and the confession of his faith was made the firm foundation for the Church. "For thou," He says, "art a stone: and upon this stone I will build My Church: and the gates of hell shall not overpower it."

Since those who were to teach the whole world needed to know His mystery precisely, He usefully and necessarily explained it to them clearly beforehand, saying, "Let these words sink into your hearts: for the Son of man is about to be delivered into the hands of men." The reason that led Christ to speak this way is, I think, both useful and necessary for us to consider. He had taken Peter, James, and John up the mountain and been transfigured before them, and His face shone like the sun. He showed them the glory with which in due time He will appear to the world. For He will come not in humiliation like ours, nor in the lowliness of human existence, but in the majesty and splendor of the Godhead, and in transcendent glory. And again, when He came down from the mountain, He freed a man from a wicked and violent spirit. Yet He was certainly about to bear His saving passion for our sake and endure the wickedness of the Jews, and, as the minister of His mysteries says, "by the grace of God to taste death for every man." But when this happened, it is quite likely that the disciples would be troubled and perhaps even say in their private thoughts, How is One so glorious—Who raised the dead by His godlike power, Who rebuked the seas and the winds, Who crushed Satan by a word—how is He now seized as a prisoner and caught in the snares of these murderers? Were we then mistaken in thinking that He is God? Have we fallen from the true understanding of Him? For that those who did not know the mystery—that our Lord Jesus Christ would endure the cross and death—would find in it an occasion for stumbling is easy to see, even from what the blessed Peter said to Him. For though he had not yet witnessed His passion but had only heard beforehand that it would happen to Him, he interrupted Him, saying, "That be far from You, Lord: this shall not happen to You."¹³

That those therefore who were to teach the whole world might know exactly His mystery, He usefully and necessarily explains it clearly to them beforehand, saying, "Lay ye these words to your hearts; for the Son of man is about to be delivered into the hands of men." The reason then which led Christ so to speak is, I think, a subject both useful and necessary for our consideration. He had then led up into the mountain Peter, and James, and John, and been transfigured before them, and His countenance shone as the sun: and He shewed them the glory, with which in due time He will arise upon the world. For He will come, not in humiliation such as ours; nor in the meanness of man's estate, but in the majesty and splendour of the Godhead, and in transcendent glory. And again, when He came down from the mountain. He delivered a man from a wicked and violent spirit. Yet was He certainly about to bear for our sakes His saving passion; and endure the wickedness of the Jews; and, as the minister of His mysteries says, "by the grace of God to taste death for every man." But when this came to pass, there is nothing unlikely in supposing that the disciples would be troubled; and in their secret thoughts perhaps even say, How is One so glorious; Who raised the dead by His godlike power; Who rebuked the seas and the winds; Who by a word crushed Satan; how is He now seized as a prisoner, and caught in the snares of these murderers? Were we then mistaken in thinking that He is God? Have we fallen from the true opinion regarding Him? For that those who knew not the mystery, that our Lord Jesus Christ would endure the cross and death, would find therein an occasion of stumbling, is easy to perceive, even from what the blessed Peter said to Him. For though he had not as yet been witness of His passion, but only had heard beforehand that it would befal Him, he interrupted Him, saying, "That be far from Thee, Lord: this shall not be unto Thee."¹³

In order for them to know what would certainly happen, He told them to store up the mystery in their minds, so to speak. "For lay it," He says, "in your hearts." In these words, the "ye" sets them apart from everyone else. For He wanted them to know what would happen, but not to share it with others. It was not appropriate for the unlearned to be taught simply about His coming passion, but far better to convince them at the same time that He had risen divinely from the grave and abolished death, and so avoid the danger of their being offended. Therefore, when the time comes that I must suffer, He says, do not ask, "How is it that One so glorious, who performed all these signs, has fallen like one of us unwittingly into the hands of His enemies?" Rather, be assured, when you reflect on the dispensation, that I am not led by human compulsion, but go willingly to it. For what would prevent one who knows beforehand and clearly proclaims what is to happen from refusing to suffer, if He so wills? But I submit to suffer in order to redeem all beneath the heavens. For He plainly teaches us this elsewhere, saying, "No man takes My life from Me, but I lay it down of My own will. I have power to lay it down, and I have power to take it again."

In order, therefore, that they might know what certainly would happen, He bade them, so to speak, store up the mystery in their mind. "For lay ye it," He says, "to your hearts." In which words, the "ye" distinguishes them from all others. For He wished indeed that they should themselves know what would happen, but not that they should communicate it to others. For it was not right for the unlearned to be taught simply His future passion, but far better, to convince them at the same time of His having risen divinely from the grave, and abolished death, and so avoid the danger of their being offended. When therefore the time comes, He says, that I must suffer, ask not, How it is that One so glorious, Who performed all these signs, has fallen like one of us unawares into the hands of His enemies: but, on the contrary, be assured, when reflecting upon the dispensation, that I am not led by human compulsion, but go willingly thereunto. For what is there to hinder one Who knows beforehand and clearly proclaims what is to happen, to refuse to suffer, if He so will? But I submit to suffer, in order that I may redeem all beneath the heavens. For this He plainly teaches us elsewhere, saying, "No man taketh My life from Me, but I lay it down of My own will. I have power to lay it down: and I have power to take it again."

But they, it says, knew not this saying; and it was hidden from them, so that they might not perceive it. Now naturally anyone may justly wonder, when thinking about this, how it was that the disciples did not know the mystery of Christ. For though they belonged to the community of the Jews, yet they were neither lazy nor contemptuous, but on the contrary most earnest and diligent. For though counted as craftsmen, whose trade was fishing in the lake, yet, as I said, they had been properly educated and were far from ignorant of the Mosaic Scriptures: for this very reason Christ had chosen them. How then were they ignorant of the mystery of Christ, when it had been foreshadowed for them in various places by the law and beautifully portrayed in its types as in a painting? For, to show my meaning by an example, they were not able to escape from the bondage of Egypt, nor escape from the hand that oppressed them, until they had sacrificed a lamb according to the law of Moses; and when they had eaten its flesh, they anointed the doorposts with its blood; and so put the destroyer to shame. But it was not the mere sacrifice of a sheep that made them superior to death and the destroyer. Types give birth to the truth: and this act of theirs was, as I said, a foreshadowing, by means of what was done in shadows, of the saving power of the death of Christ, and of the abolition of destruction by His blood: Who also further drives away our cruel tyrant, Satan, and delivers from the mastery of impure spirits those whom they had enslaved, and who, like the Israelites made to serve in bricklaying, had become the victims of earthly cares, and polluted fleshly lusts, and the unprofitable distractions of this world.

"But they, it says, knew not this saying; and it was hid from them, that they might not perceive it." Now naturally any one may justly wonder, when meditating with himself, how it was that the disciples knew not the mystery of Christ. For though they belonged to the companies of the Jews, yet they were neither slothful nor contemptuous, but on the contrary most earnest and diligent. For though reckoned as handicraftsmen, whose trade was fishing in the lake, yet, as I said, they had been soberly educated, and were far from ignorant of the Mosaic Scriptures: for for this very reason Christ had chosen them. How then were they ignorant of the mystery of Christ, when it had been shadowed forth for them in various places by the law, and beautifully foreshewn in its types as in a painting? For, to shew my meaning by an example, they were not able to flee away from the bondage of Egypt, nor escape from the hand that oppressed them, until they had sacrificed a lamb according to the law of Moses; and when they had eaten its flesh, they anointed the lintels with its blood; and so put the destroyer to shame. But it was not the mere sacrifice of a sheep that made them, superior to death and the destroyer. Types travail with the truth: and this act of theirs was, as I said, a foreshowing, by means of what was done in shadows, of the saving efficacy of the death of Christ, and of the abolition of destruction by His blood: Who also further drives away our cruel tyrant, Satan, and delivers from the mastery of impure spirits those whom they had enslaved, and who, like the Israelites made to serve in bricklaying, had become the victims of earthly cares, and polluted fleshly lusts, and the unprofitable distractions of this world.

The mystery of the passion can also be seen in another example. According to the Mosaic law, two goats were offered that differed in nothing from each other but were alike in size and appearance. One of these was called "the lord," and the other "the sent-away." When the lot was cast for the one called "lord," it was sacrificed, while the other was sent away from the sacrifice and therefore received the name "the sent-away." Who was signified by this? The Word, though He was God, was in our likeness and took the form of us sinners, as far as the nature of the flesh was concerned. The goat, whether male or female, was sacrificed for sins. But death was what we deserved, since through sin we had fallen under the divine curse. However, when the Saviour of all Himself, so to speak, undertook the responsibility, He transferred to Himself what was due to us and laid down His life so that we might be sent away from death and destruction.¹⁴

The mystery of the passion may be seen also in another instance. For according to the Mosaic law two goats were offered, differing in nothing from one another, but alike in size and appearance. Of these, one was called "the lord:" and the other, the " sent-away." And when the lot had been cast for that which was called "lord," it was sacrificed: while the other was sent away from the sacrifice: and therefore had the name of the "sent-away." And Who was signified by this? The Word, though He was God, was in our likeness, and took the form of us sinners, as far as the nature of the flesh was concerned. The goat, then, male or female, was sacrificed for sins. But the death was our desert, inasmuch as by sin we had fallen under the divine curse. But when the Saviour of all Himself, so to speak, undertook the charge, He transferred to Himself what was our due, and laid down His life, that we might be sent away from death and destruction.¹⁴

The mystery, therefore, was revealed to the Jews through what was foreshadowed in the law, if only they had been familiar with the sacred Scriptures. But as the blessed Paul wrote, "Blindness in part has happened to Israel," and "even to this day, when Moses is read, the veil lies upon their heart: nor is it removed, because it is taken away in Christ." They do boast of the law, but its purpose is completely hidden from them, for it leads us to the mystery of Christ. But our Savior shows that they lacked understanding, saying: "Search the Scriptures, for in them you think you have eternal life, and they are the ones that testify of Me. And you do not want to come to Me, that you may have life." For the divinely-inspired Scriptures lead the person who has understanding to an accurate knowledge of the doctrines of the truth, but they do not benefit at all the unwise, the ignorant, and the careless. Not because they cannot do so, but because the weakness of their mind makes them incapable of receiving the light that the Scriptures give. For just as the light of the sun's rays is useless to those deprived of sight—not because it cannot shine, but because their eyes are incapable of admitting and receiving it—so the holy Scriptures, though inspired by God, do not profit the unlearned and foolish.

The mystery, therefore, was revealed to the Jews, by what was shadowed in the law, had they only been acquainted with the sacred Scriptures. But, as the blessed Paul wrote, "Blindness in part hath happened unto Israel;" and "even to this day, when Moses is read, the veil is laid upon their heart: nor is it unveiled, because in Christ it is done away." They then boast indeed of the law, but its purpose is entirely hidden from them; for it leads us to the mystery of Christ. But that they were without understanding our Saviour shews, saying; "Search the Scriptures: for in them ye think ye have eternal life: and they it is that testify of Me. And ye desire not to come unto Me, that ye may have life." For the divinely-inspired Scriptures conduct him who has understanding to an accurate knowledge of the doctrines of the truth: but they do not at all benefit the unwise, the ignorant, and the careless. Not because they cannot do so, but because the infirmity of their mind renders them incapable of receiving the light which the Scriptures give. For just as the light of the solar radiance is useless to those deprived of sight; not as though it cannot shine, but because their eyes are incapable of admitting and receiving it; so the holy Scriptures, though inspired by God, profit nothing the unlearned and foolish.

Our duty, therefore, is to draw near to God and say, "Open my eyes, and I will perceive the wondrous things of Your law." Then He will reveal Christ to us—through whom and with whom, to God the Father be praise and dominion with the Holy Spirit, forever and ever. Amen.

Our duty, therefore, is to draw near unto God, and say; "Open mine eyes: and I shall perceive the wondrous things of Thy law." So He will reveal Christ to us: by Whom and with Whom to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

A thought came among them about which of them was the greatest. Jesus, knowing what was in their hearts, took a child and placed him beside himself. He said to them, "Whoever receives this child in my name receives me, and whoever receives me receives the one who sent me. For whoever is least among all of you will be the chief."

9:46-48. And there entered a thought among them, which of them is the greatest. And Jesus, knowing the thought of their heart, took a child, and set him by Him, and said unto them, Whosoever shall receive this child in My name, receiveth Me: and whosoever receiveth Me, receiveth Him Who sent Me. For he that is least among you all, shall be the chief.

You who eagerly pursue spiritual skill and thirst for the teaching of sacred doctrines, receive once again what you love. And it is no earthly teacher who leads you to this profitable treasure, nor someone like us whom you have as your guide, but the Word of God, who came down from above, from heaven, and is the true light of heaven and earth. For the whole rational creation is illuminated through Him, since He is the giver of all wisdom and understanding. From Him we receive all knowledge of virtue and the complete ability to do good works fitting for saints. For, as Scripture says, "we are taught of God." And the passage just set before us also testifies to what I have said. "For there entered," it says, "a thought among them"—that is, among the holy Apostles—"which of them is chief."

YE who are zealous after spiritual skilfulness, and thirst for the communication of the sacred doctrines, receive once again the things ye love. And it is no earthly teacher Who leads you to the gainful booty, nor one like unto us Whom ye obtain as your guide, but the Word of God, Who came down from above, even from heaven, and is the true light of heaven and earth. For the whole rational creation is illuminated by His means, inasmuch as He is the giver of all wisdom and understanding. From Him we receive all knowledge of virtue, and the perfect ability to perform good works such as become saints. For, as Scripture saith, "we are taught of God." And the passage just laid before us bears witness also to what I have said. "For there entered," it says, "a thought among them:"—-that is, among the holy Apostles,—-"which of them is chief."

Anyone who thinks that Jesus was merely a man should learn that he is mistaken and far from the truth. For let him know that although God the Word became flesh, it was not possible for Him to cease to be what He was, and He continued to be God. For the ability to search hearts and minds, and to know their secrets, belongs to the supreme God alone, and to no other being whatsoever. But look, Christ searches the thoughts of the holy Apostles and fixes the eye of Godhead upon their hidden feelings. Therefore He too is God, being adorned with such glorious and divine honors.

And now let him who thinks that Jesus was a mere man learn that he is in error, and far gone from the truth. For let him know, that though God the Word became flesh, yet that it was not possible for Him to cease to be that which He was, and that He continued to be God. For to be able to search the hearts and reins, and know their secrets, is the attribute of the supreme God alone, and besides Him of no other being whatsoever. But behold, Christ searcheth the thoughts of the holy Apostles, and fixeth the eye of Godhead upon their hidden feelings. Therefore He too is God, as being adorned with honours thus glorious and divine.

But let us now examine this question: did all the blessed disciples together suffer from this same problem? Did this thought enter all of them at once? In my opinion, it is completely unbelievable to suppose that all of them simultaneously became victims of the same malady. Rather, as I understand it, when it happened to one person, the wise Evangelist, not wanting to accuse a specific individual among his fellow disciples, speaks in general terms, saying, "There entered a thought among them, who of them is chief." Through this, however, we are able to see how extremely cunning Satan is in doing evil. For this snake is highly versatile and full of schemes for causing harm, plotting in various ways against those whose love is set on an honorable life and who earnestly seek greater virtues. If he can overcome someone's mind through bodily pleasures, he savagely makes his attack, sharpening the goad of lust, and by the very boldness of his assaults, brings down even a well-established mind to base desires. But if someone is strong and escapes from these traps, Satan then uses other strategies, devising baits to tempt him toward mental diseases. For he plants some seed or other that is displeasing to God. And in those who possess something noble and the praise of an excellent life, he stirs up the passion of vainglory, rousing them little by little to a detestable pride. For just as those who are equipped in military fashion to fight against invaders use many tactics against them—either drawing bows that shoot arrows, or hurling stones from slings, or boldly charging them with drawn swords—so also Satan employs every strategy in waging war against the saints through diverse sins.

But let us just now investigate this question, whether all the blessed disciples in common were seized with this malady? whether this thought entered all at once? But it is, in my opinion, altogether incredible to suppose that all of them at the same moment became the common prey of one malady: but when, as I imagine, it happened to one, the wise Evangelist, that he might not be found framing an accusation against an individual among his fellow disciples, expresses himself indefinitely, saying, "There entered a thought among them, who of them is chief.'' By this, however, we are permitted to see how very wily Satan is in doing evil. For most versatile and full of contrivance is this snake for mischief, plotting in a diversity of ways against those whose love is fixed upon an honourable life, and who earnestly seek after more excellent virtues: and if by fleshly pleasures he can prevail over any one's mind, he savagely makes the assault, and sharpens the goad of voluptuousness, and by the very audacity of his attacks, humbles to base lusts even a well-confirmed mind. But if any one be manly, and escape from these snares, he then uses other artifices, contriving baits to tempt him unto mental maladies. For he sows some seed or other displeasing to God: and in those in whom there is something noble, and the praise of an excellent life, he excites the passion of vainglory, exciting them by little and little to an abominable haughtiness. For just as those who in warlike guise are equipped to do battle with invaders, use many contrivances against them; either drawing bows, which discharge arrows, or hurling stones from slings, or manfully charging them with drawn swords: so also Satan uses every artifice in carrying on war against the saints by means of manifold sins.

The passion and desire for vainglory attacked one of the holy Apostles. For the very fact of disputing about who among them is the chief is the mark of an ambitious person, eager to stand at the head of the rest. But Christ, who knows how to deliver, did not sleep. He saw this thought springing up in the disciple's mind like some bitter plant, as Scripture says. He saw the tare, the work of the wicked sower. And before it grew up high, before it struck its root down deep, before it grew strong and took possession of the heart, He, so to speak, tears up the evil by the very root. He saw the barbarian's arrow that had found entrance, and before it prevailed and pierced through the mind, He prepares a medicine. For when passions are only beginning in us and are, so to speak, still in their infancy—not yet full grown or firmly rooted—they are easily overcome. But when they have increased and grown strong, they are hard to put off and behave with considerable audacity. For this reason one of the wise said: "If the spirit of the ruler rise up against you, do not leave your place, for yielding heals many sins."

The passion, therefore, and lust of vainglory attacked some one of the holy Apostles; for the mere disputing who of them is the chief, is the mark of an ambitious person, eager to stand at the head of the rest. But He slept not Who knoweth how to deliver, even Christ; He saw in the disciple's mind this thought, springing up, in the words of Scripture, like some bitter plant: He saw the tare, the work of the wicked sower: and before it grow up high; before it struck its root down deep; before it grew strong, and took possession of the heart; He, so to speak, tears up the evil by the very root. He saw the barbarian's arrow that had found entrance: and before it prevailed, and pierced through the mind, He contrives a medicine. For when passions are but beginning in us, and, so to speak, as yet in their infancy, and not full grown, nor firmly rooted, they are easily overcome. But when they have increased, and grown strong, they are hard to put off, and bear themselves with no little audacity. For this reason one of the wise said: "If the spirit of the ruler rise up against thee, leave not thy place: for yielding heals many sins."

How, then, does the Physician of souls cut out the passion of vainglory? How does He deliver the beloved disciple from becoming prey to the enemy and from something hateful to both God and humanity? "He took a child," it says, "and set it by Him," and made this event a means of benefiting both the holy Apostles themselves and us, their successors. For this disease typically preys upon all those who are in any way superior to other people.

In what way, then, does the Physician of souls amputate the passion of vainglory? How does He deliver the beloved disciple from being the prey of the enemy, and from a thing hateful to God and man? "He took a child, it says, and set it by Him;" and made the event a means of benefiting both the holy Apostles themselves, and us their successors: for this malady as a general rule preys upon all those who are in any respect superior to other men.

But what did He make the child He had taken a type and representation of? Of an innocent and unambitious life. For the mind of a child is free from deceit, and his heart is sincere. His thoughts are simple. He does not covet rank and does not know what it means for one person to be higher in position than another. He has no reluctance to be considered the least, and he does not place himself above any other person. Even if he is from a good family by birth, he does not argue about dignity even with a slave. And though he may have rich parents, he is unaware of any difference between himself and poor children. On the contrary, he enjoys being with them and talks and laughs with them without distinction. In his mind and heart there is great openness that comes from simplicity and innocence. For the Savior once said to the holy Apostles, or rather to all those who love Him: "Truly I say to you, unless you are converted and become like these children, you cannot enter the kingdom of God." And at another time, when the women were bringing their infants to Him and the disciples tried to stop them, He said, "Let the little children come to Me, and do not forbid them, for the kingdom of heaven belongs to such as these." And again, the most wise Paul desires that those who believe in Christ should be "mature in understanding, but infants in malice." And another of the holy Apostles said: "As newborn babies, desire the pure spiritual milk, so that you may grow by it to salvation, if indeed you have tasted that the Lord is good."

But of what did He make the child He had taken a type and representation? Of an innocent and unambitious life. For the mind of a child is void of fraud, and his heart sincere; his thoughts are simple; he covets not rank, and knows not what is meant by one man being higher in station than another: he has even no unwillingness to be regarded as the least, nor sets himself above any other person whatsoever: and though he be of good family by birth, he does not quarrel about dignity even with a slave: nor though he have rich parents, is he aware of any difference between himself and poor children. On the contrary, he likes being with them, and talks and laughs with them without distinction. In his mind and heart there is great frankness arising from simplicity and innocence. For even the Saviour once said to the holy Apostles, or rather to all those who love Him: "Verily I say unto you, that unless ye be converted, and become like these children, ye cannot enter the kingdom of God." And at another time again, when the women were bringing to Him their infants, and the disciples prevented them, He said, "Suffer the little children, and forbid them not, to come unto Me; for of such as they is the kingdom of heaven." And again the most wise Paul desires that those who believe in Christ should be " grown men in understanding, but in malice babes." And another of the holy Apostles said: "As babes just born, love the rational and pure milk, that ye may grow thereby unto salvation, if so be ye have tasted that the Lord is kind."

As I said, Christ brought forward the child as a pattern of simplicity and innocence, "and set him also by Him," showing through him, as in a figure, that He accepts and loves those who are like this, and considers them worthy, so to speak, of standing at His side, since they are like-minded with Him and eager to follow in His steps. For He said, "Learn of Me: for I am meek, and lowly in heart." And if He who transcends all and is crowned with such surpassing glories is lowly in heart, how can it not bring upon people like us—yes, upon ourselves—the blame of utter madness if we do not conduct ourselves humbly toward the poor and learn what our nature is, but instead love to boast ourselves ambitiously beyond our measure!

As I said then, Christ brought forward the child as a pattern of simplicity and innocence, "and set him also by Him;"" shewing by him, as in a figure, that He accepts and loves those who are such, and deems them worthy, so to speak, of standing at His side, as being like-minded with Him, and anxious to tread in His steps. For He said, "Learn of Me: for I am meek, and lowly in heart." And if He Who transcends all, and is crowned with such surpassing glories, is lowly in heart, how must it not bring upon such as we are, yea, even upon our very selves, the blame of utter madness, if we do not bear ourselves humbly towards the poor, and learn what our nature is, but love to vaunt ourselves ambitiously above our measure!

And He further says: "He that receiveth this child in My name receiveth Me: and he that receiveth Me receiveth Him that sent Me." So the reward is one and the same for those who honor the saints, whether the person being honored happens to be of humble rank or of high position and dignity—for he receives Christ, and through Him and in Him the Father. How utterly foolish it was, then, for them to quarrel among themselves and seek pre-eminence and refuse to be thought inferior to others, when they were all going to be accepted on equal terms!

And He further says: "He that receiveth this child in My name receiveth Me: and he that recciveth Me receiveth Him that sent Me." Since, therefore, the reward of those that honour the saints is one and the same, whether he who is honoured be, if it so chance, of modest rank, or of exalted station and dignity;—-for he receiveth Christ, and by Him and in Him the Father;—-how was it not utterly foolish for them to quarrel among themselves, and aim at pre-eminence, and be unwilling to be thought inferior to others, when they were to be accepted on equal terms!

But He makes the meaning of this statement even clearer by saying: "For he that is least among you all, the same is chief." And how is he the chief who is regarded as the least? Is the comparison about virtue? But how can this be? The foremost place is not given to someone who is chief in virtue over someone who is not. In what way, then, is he chief who is least? Most likely, then, He calls him least whom humble things please, and who, from modesty, does not think highly of himself. Such a person pleases Christ, for it is written "that every one that exalteth himself shall be abased: and he that humbleth himself shall be exalted." And Christ Himself says somewhere, "Blessed are the poor in spirit: for theirs is the kingdom of heaven." The ornament, therefore, of a sanctified soul is a poor and humble mind. But the desire to think highly of oneself, and to quarrel with the brethren for the sake of honor and dignity, and foolishly to fight with them, is likewise a disgrace. Such behavior separates friends and perhaps even makes bitter enemies of those whose temperaments are similar. It overpowers the law of nature and undermines that natural affection which we owe our brethren. It divides lovers and sometimes even makes enemies of one another those who are united by being born from the same womb. It fights against and resists the blessings of peace. It is miserable, a sickness invented by the wickedness of the devil. For what is more deceptive than vainglory? Like smoke it is scattered; like a cloud it passes away, and like the vision of a dream it changes into nothing. It scarcely equals grass in endurance, and withers like grass. For it is written that "all flesh is grass, and all the glory of man as the flower of grass." It is a weakness, therefore, despised even among us and numbered among the greatest evils. For who does not consider a vainglorious person, puffed up with empty airs, an annoyance? Who does not regard with contempt and call a "boaster" someone who refuses to be on an equality with others and pushes himself forward as if claiming to be considered their superior? Let, then, the sickness of vainglory be far from those who love Christ, and let us rather consider our companions as better than we are and be eager to adorn ourselves with that humility of mind which is well-pleasing to God. For being thus simple-minded, as befits saints, we shall be with Christ, Who honors simplicity, by Whom and with Whom, to God the Father, be praise and dominion with the Holy Ghost, for ever and ever, Amen.¹⁵

But He makes the purport of this declaration even still more plain by saying: "For he that is least among you all, the same is chief." And how is he the chief, who is regarded as the least? Is the comparison in point of virtue? But how can this he? The foremost place is not assigned to him who is chief in virtue above him who is otherwise. In what way, then, is he chief who is least? Probably, then, He calls him least whom lowly things please, and who, from modesty, does not think highly of himself. Such a one pleases Christ: for it is written, "that every one that exalteth himself shall be abased: and he that humbleth himself shall be exalted." And Christ Himself somewhere says, "Blessed are the poor in spirit: for their's is the kingdom of heaven." The ornament, therefore, of a soul that is sanctified is a poor and humble mind: but the wish to think highly of oneself, and to be at strife with the brethren for the sake off honour and dignity, and foolishly to quarrel with them, is in like manner a disgrace. Such conduct separates friends, and makes even those perhaps great enemies whoso dispositions are similar. It overpowers the law of nature, and subverts that innate affection which we owe our brethren. It divides lovers, and sometimes makes even those enemies of one another, who are united by being born from one womb. It fights against and resists the blessings of peace. Miserable is it, and a malady invented by the wickedness of the devil. For what is there more delusive than vainglory? Like smoke it is dispersed; like a cloud it passeth away, and like the vision of a dream changeth into nothingness. It scarcely equalleth the herbage in endurance, and withereth like grass. For it is written, that "all flesh is grass, and all the glory of man as the flower of grass." It is a weakness, therefore, despised even among us, and numbered among the greatest evils. For who does not reckon a vainglorious man, inflated with empty airs, an annoyance? Who does not regard with contempt, and give the name of "boaster," to one who refuses to be on an. equality with others, and thrusts himself forward as if claiming to be accounted their superior? Let, then, the malady of vaingloriousness be far from those who love Christ: and lot us rather consider our companions as better than we are, and be anxious to adorn ourselves with that humility of mind, which is well-pleasing to God. For being thus simple-minded, as becometh saints, we shall be with Christ, Who honoureth simplicity: by Whom and with Whom, to God the Father, be praise and dominion with the Holy Ghost, for ever and ever, Amen.¹⁵

And John answered and said: Teacher, we saw someone casting out demons in Your Name, and we stopped him because he does not follow with us. But Jesus said to him: Do not stop him, for he is not against you. For whoever is not against you is on your side.

9:49-50. And John answered and said: Teacher, we saw one casting out devils in Thy Name, and we forbade him because he followeth not with us. But Jesus said unto him: Forbid him not: for he is not against you. For whosoever is not against you, is on your part.

Paul requires us to "prove everything," and says, "Be wise money-changers." But we can obtain exact and careful knowledge of each particular matter from no other source than from divinely-inspired Scripture. For David in the Psalms, addressing Christ, the Savior of all, declares, "Your law is a lamp to my feet, and a light to my paths." And Solomon also writes that "the commandment of the law is a lamp and a light." For just as this physical light that is in the world, by falling on our bodily eyes, dispels the darkness, so also the law of God, when admitted into the mind and heart of man, illuminates it thoroughly, and does not allow it to stumble over the obstacles of ignorance, nor be caught in the evils of sin.

PAUL requires us to "prove every thing," and says, "Be wise money-changers." But an exact and scrupulous knowledge of each particular matter we can obtain from no other source than from divinely-inspired Scripture. For David in the Psalms, addressing as it were Christ, the Saviour of all, declares; "Thy law is a lamp to my feet, and a light unto my paths." And Solomon also writes, that "the commandment of the law is a lamp and a light." For just as this sensible light that is in the world, by falling on our bodily eyes, dispels the darkness; so also the law of God, when admitted into the mind and heart of man, illuminates it thoroughly, and does not suffer it to fall against the stumblingblocks of ignorance, nor be caught in the wickednesses of sin.

I say this because I admire the skillfulness displayed here in these Gospel lessons just set before us, and you no doubt want to be taught their meaning, since you have gathered here out of love for the sacred doctrines and have eagerly formed this present meeting. So what do the wise disciples say, or what do they want to learn from Him Who gives them all wisdom and reveals to them the understanding of every good work? "Teacher, we saw someone casting out demons in Your name, and we forbade him." Has the sting of envy troubled the holy disciples? Do they resent those who are highly favored? Have even they allowed into themselves a passion so abominable and hateful to God? "We saw someone," they say, "casting out demons in Your name, and we forbade him." Tell me, do you forbid someone who troubles Satan in Christ's name and crushes evil demons? Shouldn't you have considered instead that he was not the one doing these wonders, but that the grace within him was working the miracle through the power of Christ? How then do you forbid someone who wins victory in Christ? "Yes," he says, "for he does not follow with us." What a blind statement! For even if he is not numbered among the holy Apostles, though he is crowned with Christ's grace, he is still equipped with apostolic powers just as you are. There are many different varieties of Christ's gifts, as the blessed Paul teaches, saying, "that to one is given the word of wisdom, but to another the word of knowledge, and to another faith, and to another gifts of healings."

And this I say from admiration of the skilfulness here also displayed in the lessons from the Gospel just set before us, and the purport of which ye doubtless wish to be taught, seeing ye have assembled here from love of the sacred doctrines, and with eagerness have formed the present meeting. What therefore do the wise disciples say, or what do they wish to learn from Him Who endoweth them with all wisdom, and revealeth to them the understanding of every good work? "Teacher, we saw one casting out devils in Thy name, and we forbade him." Has the sting of envy troubled the holy disciples? Do they grudge those highly favoured? Have even they admitted within them a passion so abominable and hateful to God? "We saw one, they say, casting out devils in Thy name, and we forbade him." Tell me, dost thou forbid one who in Christ's name troubles Satan, and crushes evil demons? How was it not thy duty rather to reflect, that he was not the doer of these wonders, but that the grace which was in him wrought the miracle by the power of Christ? How therefore dost thou forbid him who in Christ wins the victory? "Yes," he saith; for he followeth not with us." Oh blind speech! For what if he be not numbered among the holy Apostles, who is crowned with Christ's grace, yet is he equally with you adorned with apostolic powers. There are many diversities of Christ's gifts, as the blessed Paul tcacheth, saying; "that to one is given the word of wisdom, but to another the word of knowledge: and to another faith; and to another gifts of healings."

What therefore is the meaning of his "not walking with us," or what is the force of the expression? Look then, for I will tell you as well as I can. The Savior gave the holy Apostles authority over unclean spirits, to cast them out, and to heal every disease and every sickness among the people. And so they did, and the grace given to them was not ineffectual. For they returned with joy, saying, "Lord, even the devils are subject to us in Your name." They imagined, therefore, that permission was given not to anyone else but to themselves alone to be invested with the authority which He had granted them. For this reason they draw near and want to learn whether others also might exercise it, even though they had not been appointed to the apostleship, nor even to the office of teacher.

What therefore is the meaning of his "not walking with us," or what is the force of the expression? Look then; for I will tell you as well as I can. The Saviour gave the holy Apostles authority over unclean spirits, to cast them out, and to heal all disease and all sickness among the people. And so they did; nor was the grace given them ineffectual. For they returned with joy, saying; "Lord, even the devils are subject to us in Thy name." They imagined, therefore, that leave was given not to any one else but to themselves alone to be invested with the authority which He had granted them. For this reason they draw near, and want to learn, whether others also might exercise it, even though they had not been appointed to the apostleship, nor even to the office of teacher.

We find something similar in the ancient sacred Scriptures as well. God once said to the high priest Moses: "Choose seventy men from the elders of Israel, and I will take some of the Spirit that is upon you and give it to them." When those who were chosen had gathered at the former tabernacle—except for two men who had stayed in the camp—the spirit of prophecy descended upon them. Not only did those assembled in the holy tabernacle prophesy, but those who had stayed in the camp did as well. But Joshua, who stood before Moses, said, "Eldad and Medad are prophesying in the camp. My lord Moses, forbid them." And Moses said to Joshua, "Are you jealous for my sake? I wish that all the Lord's people were prophets, with the Lord putting His Spirit upon them." But it was Christ who at that time made the high priest Moses speak this way through the Holy Spirit. And here also, in person, He says to the holy Apostles: "Do not forbid the one who is crushing Satan"—that is, in His name—"for he is not against you. The one who is not against you is on your side." For on the side of those of us who love Christ are all who wish to act for His glory and are crowned by His grace. And this is a law for the churches that continues even to this day. For we honor only those who lift up holy hands and purely and without fault or blame rebuke unclean spirits in Christ's name and deliver many people from various diseases, because we know that it is Christ who works in them.¹⁶

We find something like this also in the ancient sacred Scriptures. For God once said to the hierophant Moses: "Choose thee seventy men of the elders of Israel, and I will take of the Spirit that is upon thee, and give it," He says, "to them." And when those who were chosen had assembled at the former tabernacle, two men only excepted, who had remained in the camp, and the spirit of prophecy descended upon them, not only those who were assembled in the holy tabernacle prophesied, but those also who had remained in the camp. But "Jeshua, it says, who stood before Moses, said, Eldad and Midad, lo! they prophesy in the camp. My lord Moses forbid them. And Moses said unto Jeshua, Enviest thou me? Would that all the Lord's people were prophets, the Lord putting His Spirit upon them." But it was Christ Who at that time made the hierophant Moses thus speak by the Holy Ghost: and here also in person He saith to the holy Apostles; "Forbid not him who is crushing Satan," that is, in His name, "for he is not against you, He says; for he who is not against you is on your part." For on the part of us who love Christ, are all who wish to act to His glory, and are crowned by His grace. And this is a law to the churches continuing even to this day. For we honour only those who lift up holy hands, and purely and without fault or blame, in Christ's name, rebuke unclean spirits, and deliver multitudes from various diseases: for we know that it is Christ Who worketh in them.¹⁶

We must, however, examine such things carefully. For there are indeed men who have not been counted worthy of Christ's grace, but who make the reputation of being saints and honorable an opportunity for gain. Of such people one may say that they are bold and shameless hypocrites who seize honors for themselves, even though God has not called them to do so. They praise themselves and imitate the bold actions of the false prophets of old, of whom God said, "I have not sent the prophets, yet they ran: I have not spoken unto them, yet they prophesied." And so too may He say of these: I have not sanctified them, but they falsely claim the gift for themselves. They have not been counted worthy of My grace, but wickedly seize those things which I bestow only on such as are worthy to receive them. These people, making a show of fasting, walk around looking sad with downcast expressions, while being full of fraud and baseness. And often they take pride in letting their nails grow long. They are especially fond of having a sallow complexion. And though no one compels them, they delight in enduring such misery as men must bear in prison, hanging collars on their necks and putting fetters sometimes on their hands and feet. The Savior has commanded us to avoid such persons, saying, "Beware of those who come to you in sheep's clothing, but within are ravening wolves."

We must, however, examine such things carefully. For there are verily men, who have not been counted worthy of Christ's grace, but make the reputation of being saints and honourable an opportunity of gain. Of such one may say, that they are bold and shameless hypocrites, who seize honours for themselves, even though God has not called them thereto; they praise themselves, and imitate the bold doings of the false prophets of old, of whom God said; "I have not sent the prophets, yet they ran: I have not spoken unto them, yet they prophesied." And so too may He say of these, I have not sanctified them, but they falsely assume the gift for themselves: they have not been counted worthy of My grace, but wickedly seize those things which I bestow on such alone as are worthy to receive them. These, making a show of fasting, walk sadly with downcast looks, while full of fraud and baseness. And often they pride themselves on letting their nails grow long: and are especially fond of their complexion being sallow: and though no one compel them, they delight in enduring such misery as men have to bear in prison, hanging collars on their necks, and putting fetters sometimes on their hands and feet. Such persons the Saviour has commanded us to avoid, saying; "Beware of those who come to you in sheep's clothing: but within are ravening wolves."

To this, however, someone may object, 'But who, O Lord, knows the heart of man? Who sees what is concealed within us, except You alone, who by Yourself formed our hearts and test hearts and reins?' Yes, He says: "By their fruits you shall know them"—not by appearances, not by outward show, but by fruits. For what is the object of their hypocrisy? Clearly it aims at the love of gain. For they gaze eagerly at the hands of those who visit them, and if they see them empty, they are greatly distressed and stung with annoyance. For piety is merchandise to them. If, however, you love wealth and lust after shameful gains, and have given a place in your mind to that most shameful passion—the love of money—put off the sheep's skin. Why do you labor in vain by pretending to have an austere and unworldly conduct? Abandon this excessive strictness of life, and aim instead at being one who is contented with little. Ask this of God: seek His righteousness: "Cast your care upon the Lord, and He shall nourish you."

To this, however, some one may object, 'But who, O Lord, knows the heart of man? Who sees what is concealed within us, but Thou alone, Who by Thyself didst form our hearts, and tryest hearts and reins? Yes, He says: "By their fruits ye shall know them:" not by appearances, not by outward show, but by fruits. For what is the object of their hypocrisy? Plainly it looks to the love of gain. For they gape at the hands of those who visit them: and if they see them empty, they are greatly distressed, and stung with annoyance. For piety is with them merchandize. If, however, thou lovest wealth, and lusteth after base gains, and hast given a place in thy mind to that most base passion,—-the love of money,—-put off the sheep's skin; why labourest thou in vain, by making a pretence of an austere and unworldly conduct? Abandon this excessive rigour of life, and aim instead at being one who is contented with little. Ask this of God: seek His righteousness: "Cast thy care upon the Lord: and He shall nourish thee."

But there are even some who use incantations and certain abominable mutterings from time to time, and wickedly perform certain fumigations, and command the use of amulets. 'But yet,' someone says, 'those who have thoughtlessly taken part in these practices use the Name of the Lord of Sabaoth in their incantations.' Are we, then, to acquit them of blame because they bestow on a wicked and impure devil an expression suitable to God alone, and call the wicked Satan the Lord of Sabaoth, asking of him as the reward of blasphemy aid in the things they request of him? Not that he really aids them, for he is powerless, but rather brings down to the pit of destruction those who call upon him. For the Lord does not speak untruly when He says that Satan does not cast out Satan.¹⁷¹⁸

But there are even some who use from time to time incantations and certain abominable mutterings, and wickedly make certain fumigations, and command the use of amulets. 'But yet,' says one, 'who has without thought taken part in these practices, in their incantations they use the Name of the Lord of Sabaoth.' Are we, then, to acquit them of blame because they bestow on a wicked and impure devil an expression suitable to God only, and call the wicked Satan the Lord of Sabaoth; asking of him as the reward of blasphemy, aid in the things they request of him? Not that he really aids them, for he is powerless; but rather brings down to the pit of destruction those that call upon him. For the Lord speaketh not untruly where He says that Satan casteth not out Satan.¹⁷¹⁸

For our salvation and for pleasing God, we must stay far away from everything like this. But when you see someone who has been raised in the church, innocent, simple, without hypocrisy, whose way of life is worthy of imitation, who is known by many as a companion of holy monks, who avoids the practices of the city, who loves deserted places, who does not love money or divisions, and beyond all this, has correct faith and is made honorable by the grace of Christ through the working of the Holy Spirit, so that he is even able to do those things that are done through Christ—approach such a person with confidence. He will pray for you in purity, and his grace will serve you. For the Savior and Lord of all grants the requests of those who ask Him, by whom and with whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

It is necessary, therefore, for our salvation and well-pleasing to God, to flee far from every thing like this. But when thou seest one who has been brought up in the church, innocent, simple, without hypocrisy, whose mode of life is worthy of emulation, who is known of many as the companion of holy monks, who flees from the arts of the city, who is fond of desert places, who loves not gain, nor schisms, and, besides all this, has a correct faith, and is made honourable by the grace of Christ, through the operation of the Holy Ghost, so as to be even able to work those things that are by Christ; unto such a one draw near with confidence: he shall pray for thee purely, and his grace shall minister unto thee. For the Saviour and Lord of all grants the requests of those who ask Him: by Whom and with whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

When the time approached for Jesus to be taken up, He resolutely set out for Jerusalem. He sent messengers ahead of Him, and they went into a Samaritan village to prepare for His arrival. But the people there would not welcome Him because He was heading toward Jerusalem. When His disciples James and John saw this, they said, "Do You want us to call down fire from heaven to destroy them?" But Jesus turned and rebuked them, and they went to another village.

9:51-56. And it came to pass that when the days were fulfilled for His being taken up, that He set His face to go to Jerusalem: and sent messengers before His face, and they went and entered into a village of the Samaritans to make ready for Him. And they did not receive Him, because His face was as though He would go to Jerusalem. And when His disciples James and John saw it, they said, Wilt Thou that we bid fire come down from heaven to consume them? But He turned and rebuked them, and went to another village.

Those who are blessed with vast wealth and take pride in their abundant riches gather suitable people to their banquets and set before them lavishly furnished tables, creating pleasure beyond mere satisfaction of hunger through a variety of dishes and different kinds of sauces. But this brings no benefit—rather, it causes great harm to those who feast. For more than enough, once hunger has been satisfied, is always harmful. However, those who possess heavenly riches, who know the sacred doctrines, and who have been enlightened with divine light, nourish their souls by feasting them on instructive teaching, so that they may become both fruitful toward God and skilled in the path to all virtue, and earnest in accomplishing those things through which a person reaches a good end. The sacred Word invites us to this spiritual and holy table, for it says, "Eat and drink, and be drunk, my friends." But friends of whom? Clearly of God. And it is worth noting that we are to be drunk with these things, and that we can never be satisfied with what builds us up. Let us see, then, what kind of benefit the lesson from the Gospel sets before us on this occasion.

Those who are abundantly endowed with vast wealth, and pride themselves on their ample riches, assemble fit persons to their banquets, and set before them a sumptuously furnished table, producing by a diversity of dishes and sauces of various kinds a pleasure superior to the mere satisfying of hunger. But from this no benefit arises, but rather great injury to the banqueters. For more than a sufficiency after the calls of hunger have been satisfied is always hurtful. But those who possess heavenly riches, and know the sacred doctrines, and have been illuminated with divine light, nourish their souls by feasting them on instructive discourses, in order that they may become both fruitful towards God, and skilled in the pathway unto all virtue, and earnest in accomplishing those things by means of which a man attains to a happy issue. To this intellectual and holy table, therefore, the sacred Word invites us; for it says, "Eat and drink, and be drunken, my friends." But friends of whom? evidently of God. And it is worthy of note that we are to be drunken with these things, and that we can never be satiated with that which is to our edification. Let us see, therefore, what kind of profit the lesson from the Gospel sets before us upon the present occasion.

For when, it says, the days were fulfilled for His being taken up, He set His face to go to Jerusalem. By this is meant that since the time had now come when He would finally endure His saving passion for us and then ascend to heaven to dwell with God the Father, He determined to proceed to Jerusalem. For this is, I think, the meaning of His having set His face. He therefore sends messengers to prepare lodging for Him and His companions. And when they came to a village of the Samaritans, they were not received. At this the blessed disciples were indignant, not so much on their own account as because the Samaritans did not honor Him Who is Savior and Lord of all. And what followed? They murmured greatly, and since His majesty and power were well known to them, they said, "Lord, do you want us to command fire to come down from heaven and consume them?" But Christ rebuked them for speaking this way. And in these last words lies the point of the lesson, and therefore let us carefully examine the whole passage. For it is written, "Churn milk, and it becomes butter."¹⁹

"For when," it says, "the days were fulfilled for His being taken up, He set His face to go to Jerusalem." By which is meant, that as the time had now come when at length having borne for us His saving passion, He should ascend to heaven, and dwell with God the Father, He determined to proceed to Jerusalem. For this is, I think, the meaning of His having set His face. He sends, therefore, messengers to prepare a lodging for Him and His companions. And when they came to a village of the Samaritans, they were not received. At this the blessed disciples were indignant, not so much on their own account as because they did not honour Him Who is Saviour and Lord of all. And what followed? They murmured greatly: and as His majesty and power was not unknown to them, they said, "Lord, wilt thou that we bid fire come down from heaven, and consume them?" But Christ rebuked them for so speaking. And in these last words lies the purport of the lesson: and therefore let us accurately examine the whole passage. For it is written, "Churn milk, and it becomes butter."¹⁹

It would be wrong, then, to say that our Savior did not know what was about to happen. Since He knows all things, He obviously knew that His messengers would not be received by the Samaritans. There can be no doubt about this. Why, then, did He command them to go ahead of Him? The reason was His constant practice of benefiting the holy Apostles in every possible way. To this end, He sometimes put them to the test. For example, He was once sailing on the lake of Tiberias with those mentioned above. While sailing, He fell asleep deliberately. When a violent wind rose on the lake, a rough and unusual storm began to rage, and the boat was in danger and the crew alarmed. He intentionally allowed the storm and the fury of the tempest to rage against the ship in order to test the faith of the disciples and to reveal the greatness of His power. And this was indeed the result. In the smallness of their faith, they said, "Master, save us, we perish." He immediately arose and showed that He is Lord of the elements, for He rebuked the sea and the tempest, and there was a very great calm. So also on this occasion: He did know that those who went ahead to announce that He would stay with them would not be received by the Samaritans, but He allowed them to go so that this too might be a means of benefiting the holy Apostles.

It would be untrue, then, to affirm that our Saviour did not know what was about to happen: for as He knows all things, He knew, of course, that His messengers would not be received by the Samaritans. Of this there can be no doubt. Why, then, did He command them to precede Him? The reason of it was His custom assiduously to benefit the holy Apostles in every possible way: and for this end His practice sometimes was to put them to the proof. As for instance, He was sailing once upon the lake of Tiberias with those named above; and while so doing he fell asleep purposely: and a violent wind having risen upon the lake, a rough and unusual storm began to rage, and the boat was in danger, and the crew in alarm. For He intentionally permitted the storm and the fury of the tempest to rage against the ship, to try the faith of the disciples, and to make manifest the greatness of His power. And this, also, was the result. For they, in the littleness of their faith, said, "Master, save us, we perish." And He at once arose and shewed that He is Lord of the elements; for He rebuked the sea and the tempest, and there was an exceeding great calm. And so also on this occasion: He knew, indeed, that those who went forward to announce that he would lodge with them would not be received by the Samaritans; but He permitted them to go, that this again might be a means of benefiting the holy Apostles.

What, then, was the purpose of this occurrence? He was going up to Jerusalem, as the time of His passion was already drawing near. He was about to endure the insults of the Jews. He was about to be rejected by the scribes and Pharisees and to suffer those things which they inflicted upon Him when they carried out their complete violence and wicked audacity. So that the disciples might not be troubled when they saw Him suffering, He wanted them to understand that He expected them also to be patient and not to complain greatly, even if people treat them with contempt. He therefore used the contempt they experienced from the Samaritans as a kind of preparatory exercise in this matter. The Samaritans had not received the messengers. It was the disciples' duty, following in their Lord's footsteps, to bear it patiently as is fitting for saints, and not to say anything angry about them. But they were not yet in that frame of mind. Instead, seized with too heated indignation, they wanted to call down fire upon them from heaven, as far as their intention went. But Christ rebuked them for speaking this way.

What, then, was the purpose of this occurrence? He was going up to Jerusalem, as the time of His passion was already drawing near. He was about to endure the contumelies of the Jews; He was about to be set at nought by the scribes and Pharisees; and to suffer those things which they inflicted upon Him when they proceeded to the accomplishment of all violence and wicked audacity. In order, therefore, that they might not be offended when they saw Him suffering, as understanding that He would have them also to be patient, and not to murmur greatly, even though men treat them with contumely, He, so to speak, made the contempt they met with from the Samaritans a preparatory exercise in the matter. They had not received the messengers. It was the duty of the disciples, treading in the footsteps of their Lord, to bear it patiently as becometh saints, and not to say anything of them wrathfully. But they were not yet so disposed; but being seized with too hot indignation, they would have called down fire upon them from heaven, as far as their will went. But Christ rebuked them for so speaking.

Consider how great the difference is between us and God—the distance is immeasurable. He is slow to anger, patient, and shows incomparable gentleness and love for humanity. But we who are earthly are quick to anger, hasty to lose patience, and refuse indignantly to be judged by others when we are caught doing something wrong, while we are most ready to find fault with others. Therefore God, the Lord of all, declares: "For My thoughts are not as your thoughts, nor your ways as My ways; but as the heaven is far from the earth, so are My ways from your ways, and My thoughts from your thoughts." That is what the Lord of all is like. But we, as I said, are easily irritated and quickly moved to anger. Sometimes we take severe and unbearable vengeance on those who have caused us some trivial annoyance. Though we are commanded to live according to the Gospel, we fall short even of what the law required. The law said, "Eye for eye; tooth for tooth; hand for hand," commanding that equal retribution should be enough. But we, as I said, even when we have suffered only a small wrong, retaliate very harshly. We forget Christ, who said: "The disciple is not greater than his teacher, nor the slave than his master," and who "when He was reviled, reviled not again; when suffering, threatened not; but committed His cause to Him Who judges righteously." The patient Job, who followed this path, is rightly admired, for it is written of him, "What man is like Job, who drinks wrongs like a drink?" So for their benefit, He rebuked the disciples, gently restraining their sharp anger and not allowing them to speak violently against those who sinned. Instead, He persuaded them to be patient and to maintain a mind unmoved by such things.

See here, I pray, how great is the difference between us and God: for the distance is immeasurable. For He is slow to anger, and long-suffering, and of incomparable gentleness and love to mankind: but we children of earth are quick unto anger, hasty unto impatience, and refuse with indignation to be judged by others when we are found out in committing any wrong act; while we are most ready to find fault with others. And therefore God the Lord of all affirms, saying; "For My thoughts are not as your thoughts, nor your ways as My ways; but as the heaven is far from the earth, so are My ways from your ways, and My thoughts from your thoughts." Such, then, is He Who is Lord of all: but we, as I said, being readily vexed, and easily led into anger, take sometimes severe and intolerable vengeance upon those who have occasioned us some trifling annoyance: and though commanded to live according to the Gospel, we fall short of the practice commanded by the law. For the law indeed said, "Eye for eye; tooth for tooth; hand for hand:" and commanded that an equal retribution should suffice: but we, as I said, though perhaps we have suffered but a trifling wrong, would retaliate very harshly, not remembering Christ, who said: "The disciple is not greater than his teacher, nor the slave than his master;" Who also, "when He was reviled, reviled not again; when suffering, threatened not; but committed His cause to Him Who judgeth righteously." As treading this path much-enduring Job also is justly admired: for it is written of him, "What man is like Job, who drinketh wrongs like a draught?" For their benefit, therefore, He rebuked the disciples, gently restraining the sharpness of their wrath, and not permitting them to murmur violently against those who sinned, but persuading them rather to be longsuffering, and to cherish a mind immovable by ought of this.

This also benefited them in another way: they were to be the teachers of the whole world, traveling through cities and villages and proclaiming everywhere the good news of salvation. As they carried out their mission, they would necessarily encounter evil people who would reject the divine message and, in a sense, refuse to welcome Jesus into their homes. If Christ had praised them for wanting fire to come down on the Samaritans and inflict such severe punishment on them, they would have acted the same way in many other situations. Whenever people ignored the sacred message, they would have pronounced judgment on them and called down fire from heaven. What would have happened then? Countless people would have suffered, and the disciples would no longer have been healers of the sick but instead torturers, unbearable to people everywhere. Therefore, when they became extremely angry at the insult from the Samaritans, they were rebuked for their own benefit. This was so they could learn that as ministers of the divine message, they needed to be full of patience and gentleness instead—not vengeful, not prone to anger, and not viciously attacking those who offended them.²⁰

It benefited them also in another way: they were to be the instructors of the whole world, and to travel through the cities and villages, proclaiming everywhere the good tidings of salvation. Of necessity, therefore, while seeking to fulfil their mission, they must fall in with wicked men, who would reject the divine tidings, and, so to speak, not receive Jesus to lodge with them. Had Christ, therefore, praised them for wishing that fire should come down upon the Samaritans, and that so painful a torment should be inflicted upon them, they would have been similarly disposed in many other instances, and when men disregarded the sacred message, would have pronounced their condemnation, and called down fire upon them from above. And what would have been the result of such conduct? The sufferers would have been innumerable, and no longer would the disciples have been so much physicians of the sick, as torturers rather, and intolerable to men everywhere. For their own good, therefore, they were rebuked, when thus enraged beyond measure at the contumely of the Samaritans: in order that they might learn that as ministers of the divine tidings, they must rather be full of longsuffering and gentleness; not revengeful; not given to wrath, nor savagely attacking those who offend them.²⁰

Paul shows us that those who carried God's message were patient and enduring. He wrote, "I think God has displayed us apostles last of all, like people condemned to death, because we have been made a spectacle to the world, to angels, and to people. When we are insulted, we bless. When we are slandered, we try to persuade. We have become like the world's garbage, the refuse of all people, right up to today." He also wrote to others—or really to all who had not yet received Christ in themselves but were still, so to speak, suffering from the same kind of pride as the Samaritans: "We beg you on Christ's behalf: be reconciled to God."

And that the ministers of God's message were longsuffering, Paul teaches us, saying, "For I think that God hath set forth us the apostles last, as it were, condemned to death; for we are made a spectacle unto the world, and to angels, and to men. Being reviled, we bless; being defamed, we persuade: we have become the offscouring of the world; the refuse of all men up to this day." He wrote also to others, or rather to all who had not yet received Christ in them, but, so to speak, were still afflicted with the pride of the Samaritans: "We pray you in Christ's stead, be ye reconciled to God."

Great, therefore, is the benefit of the gospel lessons to those who are truly perfect in mind. May we also, taking them to ourselves, benefit our souls, always praising Christ the Savior of all. Through him and with him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.

Great, therefore, is the benefit of the gospel lessons to those who are truly perfect in mind; and may we also, taking them unto ourselves, benefit our souls, ever praising Christ the Saviour of all: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and. ever, Amen.

The footnotes have been moved to the end and renumbered. Almost all marginal notes, purely textual footnotes, and most Greek or Syriac material have been left out without indicating where.

[Selected footnotes moved to the end and renumbered. Almost all marginalia, any purely textual footnotes, most Greek or Syriac material has been omitted without notice]

I notice this paragraph consists entirely of Greek text without an English translation provided. The instruction states to rewrite in "clear, modern English," which presupposes an English text to work with. Additionally, the context indicates that "most Greek or Syriac material has been omitted without notice," suggesting Greek text is not typically what should appear here.

Could you please provide the English text that needs to be rewritten? If this Greek text is meant to be translated first, I should note that my task as specified is to rewrite existing English translations, not to produce new translations from Greek source material.

ἅ σοι χορηγεῖ σὸς πατὴρ Σατὰν ἀεὶ δἰ ἀγγελικῆς δυνάμεως Ἀζαζὴλ ποιεῖν.

On the whole, I think Ewald's opinion in Krit. Gr. p. 243 is the most defensible—that Azazel means "total separation or removal." Gesenius' objection that Moses would not have used such a difficult word when simpler expressions were available has little force, since Moses may have preserved in this rite some patriarchal observance. Nothing retains ancient words—as well as customs and ideas—as effectively as the ritual of a nation.

Upon the whole, I think Ewald's opinion, Krit. Gr. p. 243, is the most defensible, that Azazel means "total separation or removal;" for Gesenius' objection, that Moses would not have used so hard a word when simpler expressions were at hand, has little force, since possibly Moses may have preserved in this rite some patriarchal observance: and nothing is so retentive of ancient words,—-as well as also of customs and ideas,—-as the ritual of a nation.

This text was transcribed by Roger Pearse, Ipswich, UK, 2006. All material on this page is in the public domain—copy freely.

This text was transcribed by Roger Pearse, Ipswich, UK, 2006. All material on this page is in the public domain – copy freely.

The Greek text is displayed using Unicode characters.

Greek text is rendered using unicode.

So what should I compare the people of this generation to? What are they like? They're like children sitting in the marketplace, calling out to each other and saying, "We played music for you, but you didn't dance. We sang funeral songs for you, but you didn't cry." John the Baptist came neither eating bread nor drinking wine, and you say he has a demon. The Son of Man came eating and drinking, and you say, "Look, a glutton and a drunkard, a friend of tax collectors and sinners." But wisdom is justified by her children.

7:31-35. To what therefore shall I liken the men of this generation, and to what are they like? They are like to children sitting in the market-place, and calling one to another, and saying, We have played unto you, and ye have not danced: we have wailed unto you, and ye have not wept. For John the Baptist came, neither eating bread, nor drinking wine, and ye say, that he hath a devil. The Son of man came eating and drinking: and ye say, Behold a man gluttonous, and a wine drinker: a friend of publicans and sinners. And wisdom is justified of her children.

Those who have a sound mind examine everything, rejecting what is false but receiving and praising what is without blame. The wise Paul also requires us to be like this when he wrote: "Be wise money-changers; prove all things, and hold what is good: abstain from every evil kind." We therefore must also, as I said, closely examine with the discerning eye of the mind whatever is done, and search into the nature of actions, so that we may approve what is without blame while we reject what is counterfeit. But if we make no distinctions, we risk passing an evil judgment upon things that are highly praiseworthy and deeming what is evil fit for commendation and applause. Then the prophet's words will apply to us: "Woe to those who call evil good, and good evil: who call bitter sweet, and sweet bitter: who put light for darkness, and darkness for light." Such was the character of the Israelites, and especially of those whose lot it was to be their chiefs, namely the Scribes and Pharisees. Of them Christ said, "To what shall I liken the men of this generation?" and so on.¹

THOSE who have a sound mind examine everything, rejecting the false, but receiving and praising that which is without blame. And such the wise Paul also requires us to be, where writing he said: " Be ye wise money-changers; prove all things, and hold that which is good: abstain from every evil kind." We therefore also, as I said, must closely examine with the discerning eye of the mind whatever is done, and search into the nature of actions, that so we may approve of that which is without blame, while we reject that which is counterfeit. But if, making no distinctions, we run the risk of passing an evil sentence upon things highly praiseworthy: and of deeming that which is evil fit for commendation and applause, the prophet's words will apply to us: "Woe unto them that call evil good, and good evil: who call bitter sweet, and sweet bitter: who put light for darkness, and darkness for light." Such was the character of the Israelites, and especially of those whose lot it was to be their chiefs, the Scribes namely and Pharisees: of whom Christ said, "To what shall I liken the men of this generation? and so on."¹

Perhaps there was a kind of game among the Jewish children, something like this. A group of young people was divided into two parts. Making fun of the confusion in the world, the uneven course of its affairs, and the painful and rapid change from one extreme to the other, some of them played musical instruments while the rest mourned. But the mourners did not share in the merriment of those who were playing music and rejoicing, nor did those with the instruments join in the sorrow of those who were weeping. Finally, they reproached one another for their lack of sympathy, so to speak, and absence of affection. For one party would say, "We have played for you, and you have not danced," to which the others would reply, "We have mourned for you, and you have not wept." Christ declares, therefore, that both the Jewish people and their rulers were in something like this state of mind. "For John came," He says, "neither eating bread nor drinking wine, and they say that he has a devil. The Son of man came eating and drinking, and they say, Behold, a glutton and a wine drinker, a friend of tax collectors and sinners." By what then will you be won to the faith, foolish Pharisee, when you blame all things without distinction and consider nothing worthy of your praise? The blessed Baptist was the forerunner of the Savior, saying, "Repent, for the kingdom of God is at hand." For he was a man fit to win confidence and able to persuade, since he had even from them the testimony that his life was noble and worthy of admiration. For he lived in the deserts, clothed in poor and rough clothing, and barely satisfying the necessities of the body with locusts and wild honey. You went out to see him as one who was holy and had attained the perfection of all virtue. And do you dare afterwards to speak evil of such a one, of one who ought rather to be considered worthy of all admiration? Do you say that he has a devil, he who by fasting is putting to death the law of sin that lurks in our fleshly members and wars against the law of our mind? What is greater than a life of self-denial? For the very fact of being able to wisely rebuke those pleasures that lead to evil, and to cast over them as a bridle the discipline of a life of self-denial, how is this not a great and excellent thing? The blessed Baptist was entirely devoted to piety toward Christ, nor was there in him the slightest regard either for fleshly lusts or for the things of this world. Having completely abandoned, therefore, the vain and unprofitable distractions of this world, he labored at one, and that a very urgent task, of blamelessly fulfilling the ministry entrusted to him. For he was commanded to preach, saying, "Prepare the way of the Lord." Tell me, do you think that this man has a devil—one over whom the tyranny of Satan had no power, who was the captive of no evil lusts, who had overcome the pitfalls of the base love of the flesh, who had commanded the hordes of demons to be still, and manfully resisted their attacks? For truly he could not have attained to this glory and virtue except through Christ, who is exalted above Satan, who tempts and gnashes his teeth at the prosperity of the saints. Are you not ashamed, then, of slandering one who had attained to such great patience and endurance, and had wound crowns of manly virtue around his head? Have you sharpened your tongue even against him, and dared to wickedly slander him by claiming that he is a madman, and contemptible, and not in his right mind?²

There was perchance a sort of game among the Jewish children, something of this kind. A troop of youths was divided into two parts: who, making sport of the confusion in the world, and the uneven course of its affairs, and the painful and rapid change from one extreme to the other, played some of them on instruments of music: while the rest wailed. But neither did the mourners share the merriment of those who were playing music and rejoicing: nor again did those with the instruments of music join in the sorrow of those who were weeping: and finally, they reproached one another with their want of sympathy, so to speak, and absence of affection. For the one party would say, "We have played unto you, and ye have not danced:" to which the others would rejoin, "We have wailed unto you, and ye have not wept." Christ declares, therefore, that both the Jewish populace, and their rulers, were in some such state of feeling as this; "For John came, He says, neither eating bread nor drinking wine, and they say, that he hath a devil: the Son of man came eating and drinking; and they say, Behold! a man gluttonous, and a wine drinker, a friend of publicans and sinners." By what then wilt thou be won unto the faith, O foolish Pharisee, when thou thus blamest all things indifferently, nor countest anything worthy of thy praise? The blessed Baptist was the forerunner of the Saviour, saying, "Repent ye, for the kingdom of God is at hand." For he was a man fit to win confidence, and able to persuade, as having even from them the testimony that his life was noble, and worthy of admiration. For he dwelt in the deserts, clad in poor and rough clothing, and scarcely allaying the necessities of the body with locusts and wild honey. Thou wentest out to see him as one who was holy, and had attained to the perfection of all virtue. And dost thou venture afterwards to speak ill of such a one? of one who ought rather to be counted worthy of all admiration? Dost thou say that he hath a devil, who by fastings is mortifying the law of sin that lurks in our fleshly members, and wars against the law of our mind? What is greater than a life of abstinence? For the very fact of being able to rebuke wisely those pleasures that lead to evil, and to cast over them as a bridle the laboriousness of a life of abstinence, how is not this a great and excellent thing! The blessed Baptist was entirely devoted to piety unto Christ; nor was there in him the very slightest regard either for fleshly lusts, or for the things of this world. Having altogether abandoned, therefore, the vain and unprofitable distractions of this world, he laboured at one, and that a very urgent task, of blamelessly fulfilling the ministry entrusted to him. For he was commanded to preach, saying: "Prepare ye the way of the Lord." Tell me, dost thou think that this man hath a devil?—-one over whom the tyranny of Satan had no power; who was the captive of no evil lusts; who had overleapt the pitfalls of the base love of the flesh; who had commanded the herds of demons to be still, and manfully resisted their attacks. For verily he could not have attained to this glory and virtue but through Christ, Who is exalted above Satan, who tempts and gnashes his teeth at the prosperity of the saints. Art thou not ashamed, then, of slandering one who had attained to so great patience and endurance, and had wound chaplets of manly virtue round his head? Hast thou whetted thy tongue even at him, and ventured basely to calumniate him, by affirming that he is a madman, and contemptible, and not in his right mind?²

Let us look at the other side, which seems to follow a different path from John the Baptist's behavior. Christ was not in the wilderness, but instead lived in the city with the holy Apostles. He did not eat locusts and wild honey. His clothing was not made of camel's hair, and He did not wear a leather belt around His waist. Rather, His way of life was like what is common in cities, without the severe hardships practiced by the holy Baptist. Do you at least praise Him then? Do you approve of His accessibility, His free interaction with others, and His complete lack of concern about His food? Not at all. Your fault-finding extended even to Christ, for you said, "Look, a glutton and a wine-drinker! A friend of tax collectors and sinners!" Just because you occasionally saw Jesus dining well, does He seem to you a wine-drinker, a drunkard, and a glutton? How can you prove this? For when Mary and Martha once received Him at Bethany, and one of them was distracted by too much serving, Christ is seen preventing excess and bringing us back to what is barely sufficient. He said, "Martha, Martha, you are worried and troubled about many things, but few things are needed, or only one." And this is how He was constantly and everywhere.

Let us, then, see what is on the other side, and which seems, as it were, to follow a different course from the Baptist's conduct. Christ was not in the wilderness, but rather made the city His habitation in company with the holy Apostles: He did not eat locusts and wild honey: His clothing was not of camel's hair, nor had He a leathern girdle upon his loins. His mode of life rather was such as is usual in towns, with no such hardness in it as that practised by the holy Baptist. Dost thou, then, praise Him at least? Dost thou approve of His easiness of approach, and His freely mixing with others, and entire carelessness about His diet? By no means. Thy censoriousness extended even unto Christ: for thou saidst, "Behold a man gluttonous, and drinking wine! a friend of publicans and sinners!" Because thou hast occasionally seen Jesus faring luxuriously, does He appear to thee a drinker of wine, and a carouser, and gluttonous? How canst thou prove this? For when once upon a time Mary and Martha received Him at Bethany, and one of them was distracted with overmuch service, Christ is seen preventing excess, and reducing us to a bare sufficiency. For He said, "Martha, Martha: thou art careful, and hurried about many things: but few things are required, or one." And such He was constantly and everywhere.

But do you accuse Him because He spent time with tax collectors and sinners? And is this the cause of your offense? But what harm can it be imagined that Christ suffered from His willingness to be with sinners? He was not at all liable to be taken by their sins, being entirely beyond the reach of fault. He even said at one time, "The prince of this world comes and will find nothing in Me," and at another, "Which of you convicts Me of sin?" He could therefore in no way be contaminated by being with sinners.

But dost thou accuse Him because He went about with publicans and sinners? And is this the cause of thine offence? But what detriment can it be imagined that Christ suffered, from His willingness to be with sinners? He was not liable at all to be taken by their sins, being entirely beyond the reach of fault. He even said, at one time: "The prince of this world cometh, and will find nothing in Me?" at another, again: "Who of you rebuketh Me because of sin?" He could in no respect therefore be contaminated by being with sinners.

But you say the law of Moses commanded that "we should not hold conversation with the wicked." Let us, however, examine the purpose of the law: let us see why it forbade the Israelites from having contact with the wicked and mingling with deceivers. Now the truth most certainly is that the law of Moses ordained these things not so that you might boast over others and make the commandment a reason for pride, but rather because your mind is weak and easily led astray into foolishness, and because your heart willingly runs after evil pleasures. It would free you from the desire to be with those whose life is blameworthy, lest you should become like them in mind and foolishly be caught in their trap. "For evil communications corrupt good manners." Therefore you received the commandment as a safeguard for your weakness. For if you had been established in virtue and your mind steadfast in the fear of God, the law would not have prevented you from holding useful conversation with those who were weak, so that they might become imitators of your piety and learn to emulate your actions—so that by walking in the steps of your zeal, they might advance to what is more excellent. Do not entertain proud thoughts, then, since even in the commandment of Moses you are accused of weakness. You blame Christ for going about with sinners and tax collectors. Is it because you are afraid that He might suffer from their contamination? Tell me, then, do you imagine that He also shares your frailty? Are you entirely ignorant of the mysteries concerning Him? That the Word being God was with us—that is, became incarnate for our sakes? That the Father sent Him "not to condemn the world, but that the world through Him might be saved." Now it belongs to one who condemns to avoid the company of those who are still in their sins, but it is the part of one who wishes to save to be with them, to admonish them, and to persuade them to change from their disgraceful ways and, instead of the path of wickedness, to choose the way that leads to eternal life. "He came not to call the righteous, but sinners, to repentance." And as He said Himself, "They that are whole need not a physician, but they that are sick." Why then do you blame Him for loving humanity so much, and find fault with His godlike gentleness? Why reproach Him for being kind to us and healing our sickness? And yet everyone praises physicians not when they avoid those who are sick, but when they are constantly with them and by the resources of their art gradually bring them back to sound health. And why then, since Jesus is the physician of souls and spirits, do you blame Him for saving sinners? He could sustain no pollution even though He ate with sinners, for the bright sun sheds its radiance upon and visits everything under heaven. It happens, then, that impurities are also found lying exposed to it, but that which pours down this radiance is not in the least defiled, even though it sheds it on matters so abominable. Our Lord Jesus Christ is the Sun of Righteousness: a wicked man, then, in no way whatsoever defiles Him, though close at His side and eating with Him.³

But thou sayest, the law of Moses commanded that "we should not hold converse with the wicked." Let us, however, study the object of the law: let us see for what cause it forbade the Israelites holding intercourse with the wicked, and mingling with the deceivers. Now the truth most certainly is, that the law of Moses ordained these things, not so much that thou mightest vaunt thyself over others, and make the commandment a reason for boasting; but rather, because thy mind is weak, and readily drawn aside into folly, and because thy heart runs willingly after evil pleasures, it would free thee from the wish to be with those whose life is culpable, lest thou shouldst become like them in mind, and foolishly be caught in their snare. "For evil communications corrupt good manners." Thou receivedst the commandment therefore as a safeguard for thy infirmity. For if thou hadst been established in virtue, and thy mind steadfast in the fear of God, the law would not have hindered thee from holding useful intercourse with those who were weak, in order that they might become imitators of thy piety, and learn to emulate thy doings: that walking in the steps of thy zeal, they might advance to that which is more excellent. Conceive, therefore, no proud imaginings, since, even in the commandment of Moses, thou art accused of infirmity. Thou blamest Christ for going about with sinners and publicans. Is it because thou art afraid lest He should suffer from their contamination? Tell me, then, dost thou imagine that He also shares thy frailness? Art thou entirely ignorant of the mysteries respecting Him? That the Word being God was with us: that is, was incarnate for our sakes? That the Father sent Him "not to condemn the world, but that the world through Him might be saved." Now it belongs to one who condemns, to avoid the company of such as are still in their sins: but it is the part of him who wishes to save to be with them, and admonish them, and prevail upon them to change from their disgraceful courses, and instead of the path of wickedness, to choose the way that leadeth to eternal life. "He came not to call the righteous, hut sinners, to repentance." And as He said Himself, "They that are whole need not a Physician: but they that are sick." Why therefore dost thou blame Him for loving man so well, and find fault with His godlike gentleness? Why reproach Him for being kind to us, and healing our sickness? And yet every body praises physicians, not when they avoid those who are sick, but when they are constantly with them, and by the resources of their art bring them gradually back to sound health. And why then, since Jesus is the Physician of souls and spirits, dost thou blame Him for saving sinners? He could sustain no pollution, even though He ate with sinners: for yon bright sun sheds its radiance upon, and visits every thing under heaven: it chances, then, that impurities also are found lying exposed to it: but that which pours down this radiance is not in the least defiled, even though it shed it on matters so abominable. Our Lord Jesus Christ is the Sun of Righteousness: a wicked man, then, in no way whatsoever defiles Him, though close at His side, and eating with Him.³

We have said this much, then, about Christ the Savior of us all. However, it is not unlikely that some may object and say, "Doesn't the new and saving preaching of the Gospel also plainly command us to withdraw from contact with impure men? For the very wise Paul also wrote to some: 'I have written to you in the epistle not to associate with sexually immoral people. If anyone called a brother is sexually immoral, or a drunkard, or greedy, or an extortioner, or an idolater, do not even eat with such a person.' It would have been fitting, therefore, for Christ to have set us an example of this behavior." You have missed the point, my beloved! You want to compete with your Master's sovereign dignity. You are grasping at something above your nature. Consider the weakness of your mind. Christ was God, but you are a man, ruled over by fleshly pleasures, with a mind easily deceived into error and readily captured by sins. If, however, you feel confident in your ability to bravely maintain a blameless way of life and also to admonish others, there is nothing to prevent even you from wanting to be with the wicked and sin-loving. For often the admonitions of spiritually-minded men have benefited those who are in sin. If, on the other hand, you yourself are scarcely saved even when keeping far away from the company of evil people, maintain your carefulness in this respect. Remember the writer of the book of Proverbs, who says, "He who walks with the wise will become wise, but he who walks with fools will become known." And again, "He who touches pitch will be defiled." And also blessed David: "With the holy, you will become holy; and with the pure, you will become pure; with the elect, you will become elect; and with the crooked, you will be made crooked." Therefore, "that you may be delivered like a deer from the nets," flee from wicked men; keep away from those who cannot be restrained from pollution; and beg Christ to purify your corruptions, or rather all your human weaknesses. For the Word who came from God is God, even though He became flesh, that is, man. To God the Father, by Him and with Him, be praise and dominion, with the Holy Spirit, forever and ever. Amen.

And thus much, then, we have said respecting Christ the Saviour of us all. It is not, however, perhaps unlikely, that some may object, and say; 'Does not also the new and saving preaching of the Gospel plainly command us to withdraw from the communications of impure men? For most wise Paul also wrote to some: "I have written unto you in the epistle, that ye hold no intercourse with fornicators: If any one called a brother be a fornicator, or a drunkard, or covetous, or an extortioner, or idolater: with such a one no not to eat." It had been fitting, therefore, for Christ to have been the type to us of this behaviour.' Thou hast missed thy measure, my beloved! Thou wishest to vie with thy Master's sovereign dignity: Thou catchest at that which is above thy nature. Consider the infirmity of thy mind. Christ was God: but thou art a man, tyrannized over by fleshly pleasures, with a mind easily beguiled into error, and readily made the prey of sins. If, however, thou feelest confident of thy ability manfully to maintain a blameless course of conduct, and also to admonish others, there is nothing to hinder even thee from wishing to be with the wicked and sinloving. For often the admonitions of spiritually-minded e men have profited those who are in sin. If, on the contrary, thou thyself art scarcely saved, even when keeping far away from the company of the evil, maintain thy carefulness in this respect. Call to thy remembrance the writer of the book of Proverbs, who says; "He that walketh with the wise, shall become wise: but he who walketh with fools, shall become known." And again, "He that toucheth pitch shall be defiled." And again also the blessed David: "With the holy, thou wilt become holy; and with the pure, thou wilt become pure: with the elect, thou wilt become elect; and with the crooked, thou wilt be made crooked." In order, then, "that thou mayest be delivered like a roc from the nets," flee from wicked men; keep apart from those who cannot be restrained from pollution; and supplicate Christ to purify thy corruptions, or rather all thy human weaknesses. For the Word that came from God is God, even though He became flesh, that is, man: by Whom and with Whom to God the Father, be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

A certain Pharisee invited Him to eat with him. After entering the Pharisee's house, He reclined at his table. Now there was a woman in the city who was a sinner. When she learned that He was reclining at table in the Pharisee's house, she brought an alabaster box of ointment and stood behind Him at His feet. Weeping, she began to wash His feet with her tears and wiped them with her hair. She kissed His feet and anointed them with the ointment. When the Pharisee who had invited Him saw this, he said to himself, "If this man were a prophet, He would know who and what kind of woman is touching Him—that she is a sinner." Jesus responded and said to him, "Simon, I have something to say to you." He replied, "Teacher, speak." Jesus said to him, "A certain moneylender had two debtors. One owed five hundred denarii, the other fifty. When they could not repay, he forgave them both. Which of them, therefore, will love him most?" Simon answered and said, "I suppose the one who had more forgiven him." Jesus said to him, "You have judged rightly." Then, turning to the woman, He said to Simon, "Do you see this woman? I entered your house, and you gave no water for My feet, but she has washed My feet with tears and wiped them with her hair. You gave Me no kiss, but she has not ceased kissing My feet from the time I came in. You did not anoint My head with oil, but she has anointed My feet with ointment. For this reason, I tell you, her many sins are forgiven her, because she has loved much. But the one to whom little is forgiven loves little." He said to her, "Your sins are forgiven you." Those who were reclining with Him at table began to say among themselves, "Who is this who also forgives sins?" But He said to the woman, "Your faith has made you live. Go in peace."

7:36-50. And a certain Pharisee desired Him to eat with him. And having entered the Pharisee's house, He reclined at his table. And, behold, a woman who was a sinner in the city, when she knew that He was reclining at table in the Pharisee's house, brought an alabaster box of ointment, and stood behind Him at His feet, and, weeping, began to wash His feet with tears, and wiped them with the hair of her head, and kissed, His feet, and anointed them with ointment. When the Pharisee who had bidden Him saw it, he said in himself, If this were a prophet, He would have known who and of what sort the woman is who toucheth Him, that she is a sinner. And Jesus answered and said unto him, Simon, I have somewhat to say unto thee. And he said, Teacher, say on. He saith to him; A certain money-lender had two debtors; the one owed five hundred denarii, the other fifty: and when they could not repay, he forgave them both. Which therefore of them will love him most? and Simon answered and said, I suppose he that had most forgiven him. And He said to him, Thou hast rightly judged. And turning to the woman He said to Simon, Thou seest this woman. I entered into thine house: thou gavest no water for My feet; but she hath, washed My feet with tears, and wiped them with her hair. Thou gavest Me no kiss, but she from the time I came in hath not ceased kissing My feet. My head with oil thou didst not anoint; but she hath anointed My feet with ointment. For this reason, I tell thee, her many sins are forgiven her, because she hath loved much: but he to whom little is forgiven, loveth little. And He said unto her, Thy sins are forgiven thee. And those who were reclining with Him at table began to say in themselves, Who is This That forgiveth sins also? But He said, to the woman, Thy faith hath made thee live: go in peace.

All you people, clap your hands and praise God with the voice of thanksgiving. And what is the cause of this celebration? It is that the Savior has newly constructed for us a way of salvation that was not walked by people in ancient times. For the law that the all-wise Moses established served to reprove sin and condemn offenses, but it justified absolutely no one. For the very wise Paul writes, "Whoever rejected the law of Moses was put to death without mercy at the mouth of two or three witnesses." But our Lord Jesus Christ, having removed the curse of the law and proven the commandment that condemns to be powerless and ineffective, became our merciful High Priest, according to the words of the blessed Paul. For He justifies the wicked by faith and sets free those held captive by their sins. And this He proclaimed to us through one of the holy prophets, saying, "In those days and at that time, says the Lord, they shall seek for the sin of Israel, and there shall be none, and for the sin of Judah, and you shall not find it, for I will be merciful to those that have been left in the land, says the Lord." But look—the fulfillment of this promise came to pass for us at the time of His Incarnation, as we are assured by the content of the holy Gospels. For He was invited by one of the Pharisees, and being kind and loving toward mankind, and "willing that all men should be saved and come to the knowledge of the truth," He agreed and granted the favor to the one who requested it. And having entered, He reclined at table. And immediately there entered a woman defiled with filthy lewdness, who, like someone scarcely roused from wine and intoxication and made aware of the guilt of her wrongdoings, offered supplication to Christ as one able to cleanse her, deliver her from all fault, and free her from her former sins, as one "not remembering iniquities." And she did this by washing His feet with tears, anointing them with ointment, and wiping them with her hair. Thus a woman who previously had been lewd and guilty of sensuality, a sin difficult to wash away, did not miss the path of salvation, for she fled for refuge to Him who knows how to save and is able to raise people from the depths of impurity.

"ALL ye people, clap your hands, and praise God with the voice of thanksgiving.'' And what is the cause of the festival? It is that the Saviour hath newly constructed for us a way of salvation, untrodden by them of old time. For the law, which the all-wise Moses ordained, was for the reproof of sin, and the condemnation of offences: but it justified absolutely no one. For the very wise Paul writes, "Whosoever rejected the law of Moses, was put to death without mercy at the mouth of two or three witnesses." But our Lord Jesus Christ, having removed the curse of the law, and proved the commandment which condemns to be powerless and inoperative, became our merciful High Priest, according to the words of the blessed Paul. For He justifies the wicked by faith, and sets free those held captive by their sins. And this He proclaimed to us by one of the holy prophets, saying, "In those days, and at that time, saith the Lord, they shall seek for the sin of Israel, and there shall be none: and for the sin of Judah, and thou shalt not find it: for I will be merciful to those that have been left in the land, saith the Lord." But lo! the fulfilment of the promise came to pass for us at the time of His Incarnation, as we are assured by the purport of the holy Gospels. For he was invited by one of the Pharisees, and being kind and loving unto man, and "willing that all men should be saved, and come to the knowledge of the truth," He consented, and granted the favour to him who requested it. And having entered, He reclined at table: and immediately there entered a woman defiled with filthy lewdness: who, like one scarcely roused from wine and intoxication, and made sensible of the guilt of her transgressions, offered supplication unto Christ, as able to cleanse her, and deliver her from all fault, and free her from her former sins, as "not remembering iniquities." And this she did, washing His feet with tears, and anointing them with ointment, and wiping them with her hair. Thus a woman, who beforetime had been lewd, and guilty of sensuality, a sin difficult to wash away, missed not the path of salvation; for she fled for refuge to Him Who knoweth how to save, and is able to raise from the depths of impurity.

She did not fail in her purpose. But the foolish Pharisee, as the blessed Evangelist tells us, was offended and said to himself, "If this were a prophet, He would have known who and what sort of woman is touching Him—that she is a sinner." The Pharisee therefore was boastful and utterly lacking in understanding. For it was his duty rather to regulate his own life and earnestly adorn it through every virtuous pursuit, and not to pass judgment on the weak and condemn others. But we say of him that, having been brought up in the customs of the law, he gave too much influence to its institutions and demanded that the Legislator Himself be subject to the commandments of Moses. For the law commanded the holy to keep apart from the impure, and God also blamed those who were chiefs of the congregation of the Jews for their unwillingness in this respect. For He spoke through one of the holy prophets: "they make no distinction between the holy and the profane." But Christ came for us, not to subject our condition to the curses that are by the law, but to redeem those subject to sin by a mercy superior to the law. For the law was instituted "because of transgressions," as Scripture declares, "that every mouth might be stopped, and all the world become guilty before God, because by the works of the law no flesh is justified." For there was no one so advanced in virtue—spiritual virtue I mean—as to be able to fulfill all that had been commanded, and that blamelessly. But the grace that is through Christ justifies, because by doing away with the condemnation of the law, it frees us by means of faith.

She then failed not in her purpose. But the foolish Pharisee, the blessed Evangelist tells us, was offended, and said within himself, "If this were a prophet, He would have known who and of what sort the woman is that toucheth Him, that she is a sinner." The Pharisee therefore was boastful, and utterly without understanding. For it was his duty rather to regulate his own life, and earnestly adorn it by all virtuous pursuits; and not to pass sentence upon the infirm, and condemn others. But we affirm of him, that having been brought up in the customs of the law, he gave too wide an influence to its institutions, and required the Legislator Himself to be subject to the commandments of Moses. For the law commanded the holy to keep apart from the impure: and God also blamed those whose lot it was to be the chiefs of the congregation of the Jews, for their unwillingness in this respect. For He thus spake by one of the holy prophets: "they make no distinction between the holy and the profane." But Christ arose for us, not to subject our state to the curses that are by the law, but to redeem those subject to sin by a mercy superior to the law. For the law was instituted "because of transgressions," as Scripture declares, "that every mouth might be stopped, and all the world become guilty before God, because by the works of the law no flesh is justified." For there was no one so far advanced in virtue, spiritual virtue I mean, as to be able to fulfil all that had been commanded, and that blamelessly. But the grace that is by Christ justifieth, because, doing away with the condemnation of the law, it frees us by means of faith.

That proud and foolish Pharisee did not even consider Jesus to have reached the level of a prophet. But Jesus used the woman's tears as an opportunity to teach him plainly about the mystery. He taught the Pharisee and everyone gathered there that the Word, being God, came into the world in our likeness not to condemn the world, but so that the world might be saved through Him. He came to forgive debtors both great and small, and to show mercy to the insignificant and the important alike, so that no one would be excluded from His goodness. As a guarantee and clear demonstration of His grace, He freed that immoral woman from her many sins by saying, "Your sins are forgiven you." Such a statement is truly worthy of God! It is a word joined with supreme authority. Since the law condemned those who were in sin, who else could declare things beyond the law except the One who established it? So He immediately set the woman free and directed the attention of that Pharisee and his fellow dinner guests to more excellent things. They learned that the Word, being God, was not just one of the prophets, but far beyond the measure of humanity, even though He became man. And one might say to the man who invited Him: You were trained, O Pharisee, in the sacred Scriptures; you surely know the commands given by the very wise Moses; you have studied the words of the holy prophets. Who then is this One who, acting contrary to the sacred commands, has delivered someone from guilt? Who is this One who has pronounced free those who have boldly broken what was ordained? Recognize therefore from these very facts One who is superior to the prophets and the law. Remember that one of the holy prophets proclaimed these things about Him long ago, saying, "They shall be in wonder at our God, and shall be afraid of You. Who is a God like You, who forgives the transgressions and passes over the iniquities of the remnant of His inheritance, who does not retain His anger to the end, because He desires mercy?"

That proud and foolish Pharisee therefore did not even deem Jesus to have attained to the measure of a prophet: but He made the woman's tears an opportunity for clearly instructing him in the mystery. For He taught the Pharisee, and all who were assembled there, that the Word being God, "came into the world in our likeness, not to condemn the world, but that the world might be saved by Him." He came that He might forgive the debtors much and little, and shew mercy upon small and great, that there might be no one whatsoever who did not participate in His goodness. And as a pledge and plain example of His grace, He freed that unchaste woman from her many iniquities by saying, "Thy sins are forgiven thee." Worthy indeed of God is a declaration such as this! It is a word joined with supreme authority. For since the law condemned those that were in sin, who, I ask, was able to declare things above the law, except Him only Who ordained it? Immediately therefore He both set the woman free, and directed the attention of that Pharisee, and those who were dining with him, to more excellent things: for they learned that the Word being God, was not as one of the prophets, but rather far beyond the measure of humanity, even though He became man. And one may say to him who invited Him, Thou was trained up, O Pharisee, in the sacred Scriptures; thou knowest I suppose of course the commands given by most wise Moses: thou hast examined the words of the holy prophets: Who then is This That walking in a path contrary to the sacred commands, hath delivered from guilt? Who That hath pronounced them free who have boldly broken the things ordained? Recognise therefore by the facts themselves One superior to the prophets and the law: remember that one of the holy prophets proclaimed these things in old time of Him, and said, "They shall be in wonder at our God, and shall be afraid of Thee. Who is a God like unto Thee, That forgiveth the transgressions, and passeth over the iniquities of the remnant of His inheritance, nor retaineth His anger unto the end, because He willeth mercy?"

Those who were eating with the Pharisee were astonished and amazed to see Christ the Savior of all possessing such godlike supremacy and using words beyond human authority. They said, "Who is this who even forgives sins?" Do you want me to tell you who He is? He is the One who is in the bosom of God the Father and was begotten of Him by nature. Through Him everything was brought into being. He possesses supreme sovereignty and is worshipped by everything in heaven and on earth. He submitted Himself to our condition and became our High Priest, so that He might present us to God pure and clean, having removed the foul smell of sin and having Himself in us instead as a sweet fragrance. For as the very wise Paul writes, "We are a sweet fragrance of Christ to God." This is the One who spoke through the voice of the prophet Ezekiel, "And I will be your God, and I will save you from all your uncleannesses." See then that the actual fulfillment agreed with what had previously been promised by the holy prophets. Acknowledge Him as God—Him who is so gentle and loving toward humanity. Take hold of the way of salvation. Flee from the law that kills. Accept the faith which is above the law. For it is written, "That which is written kills," meaning the law, "but the spirit gives life," meaning the spiritual purification that is in Christ. Satan had bound the inhabitants of earth with the cords of sin. Christ has loosed them. He has made us free, has abolished the tyranny of sin, has driven away the accuser of our weaknesses. And the Scripture is fulfilled, that "all iniquity shall stop its mouth," "for it is God who justifies: who is he that condemns?" The divine Psalmist also prayed that this might be accomplished when he addressed Christ the Savior of all this way: "Let sinners perish from the earth, and the wicked, so that they may not be found." For truly we must not say of one clothed with the Spirit that he curses those who are weak and sinful—for it is not fitting for the saints to curse anyone—but rather that he prays this to God. For before the coming of the Savior we were all in sin. There was no one who acknowledged Him who by nature and truly is God. "There was no one doing good, no not one; but they had all turned aside together and become corrupt." But because the Only-begotten submitted Himself to emptiness and became flesh and was made man, sinners have perished and no longer exist. For the dwellers on earth have been justified by faith, have washed away the pollution of sin by holy baptism, have been made partakers of the Holy Spirit, have escaped from the hand of the enemy, and having commanded the hosts of demons to depart, they now live under the yoke of Christ.

Those therefore who were at meat with the Pharisee, were astonished and wondered at seeing Christ the Saviour of all possessed of such godlike supremacy, and using expressions above the right of man. For they said, "Who is This That forgiveth sins also?" Dost thou wish me to tell thee Who He is? He Who is in the bosom of God the Father, and was begotten of Him by nature: by Whom every thing was brought into being: Who possesses supreme sovereignty, and is worshipped by every thing in heaven and in earth. He submitted Himself to our estate, and became our High Priest, in order that He might present us unto God, pure and clean, having put off the ill savour of sin, and having Him instead in us as a sweet savour. For, as most wise Paul writes, "We are a sweet savour of Christ unto God." This is He Who spake by the voice of the prophet Ezechiel, "And I will be to you a God, and I will save you from all your uncleannesses." See therefore, that the actual accomplishment agreed with what had before been promised by the holy prophets. Acknowledge Him as God—-Him so gentle and loving unto men. Seize upon the way of salvation: flee from the law that killeth: accept the faith which is above the law. For it is written, "That which is written killeth," even the law: "but the spirit giveth life," even the spiritual purification that is in Christ. Satan had bound the inhabitants of earth with the cords of sin: Christ has loosed them; He has made us free, has abolished the tyranny of sin, has driven away the accuser of our infirmities; and the Scripture is fulfilled, that "all iniquity shall stop its mouth;" "for it is God That justifieth: 'Who is he that condemneth?" This the divine Psalmist also prayed might be accomplished, when thus addressing Christ the Saviour of all. "Let sinners perish from off the earth: and the wicked, so that they may not be found." For verily we must not say of one clothed with the Spirit, that he curseth those who are infirm and sinful:—-for it is not fitting for the saints to curse any:—-but rather that he prays this of God. For before the coming of the Saviour we all were in sin: there was no one who acknowledged Him Who by nature and verily is God. "There was no one doing good, no not one; but they all had turned aside together, and become reprobate." But because the Only-begotten submitted Himself to emptiness, and became flesh, and was made man, sinners have perished, and exist no longer. For the dwellers upon earth have been justified by faith, have washed away the pollution of sin by holy baptism, have been made partakers of the Holy Ghost, have sprung out of the hand of the enemy; and having bidden as it were the hosts of devils to depart, dwell under the yoke of Christ.

Christ's gifts therefore lift people up to a hope long awaited and to a most precious joy. The woman who was guilty of many impurities and deserving of blame for most disgraceful acts was justified, so that we too may have confidence that Christ will certainly have mercy on us when He sees us hurrying to Him and trying to escape from the traps of wickedness. Let us also stand before Him. Let us shed the tears of repentance. Let us anoint Him with ointment, for the tears of someone who repents are a sweet fragrance to God. Remember the one who says, "Wake up, you who are drunk with wine; weep and cry out, all you who drink wine to the point of drunkenness." For Satan intoxicates the heart and stirs up the mind through wicked pleasure, leading people down to the污 contaminations of sensuality. But while there is still time, let us wake up. And as the very wise Paul says, "Let us not constantly engage in wild parties and drunkenness, nor in sexual immorality and indecency; but rather let us do what is good, for we are not of the night or of darkness, but children of light and of the day. So let us cast off the works of darkness and clothe ourselves with the works of light." Do not be troubled when you think about the greatness of your former sins; rather, know that the grace that justifies the sinner and absolves the wicked is even greater still.

Christ's gifts therefore raise men to a hope long looked for, and to a most dear joy. The woman who was guilty of many impurities, and deserving of blame for most disgraceful deeds, was justified, that we also may have confidence that Christ certainly will have mercy upon us, when He sees us hastening to Him, and endeavouring to escape from the pitfalls of wickedness. Let us too stand before Him: let us shed the tears of repentance: let us anoint Him with ointment: for the tears of him that repenteth are a sweet savour to God. Call him to mind who saith, "Awake, they who are drunken with wine: weep and howl all they who drink wine to drunkenness." For Satan intoxicates the heart, and agitates the mind by wicked pleasure, leading men clown to the pollutions of sensuality. But while there is time, let us awake; and as most wise Paul says, "Let us not be constantly engaged in revels and drunkenness, nor in chambering and wantonness; but rather let us work what is good: for we are not of the night, nor of darkness, but children of light and of the day. Let us therefore cast off the works of darkness, and clothe ourselves with the works of light." Be not troubled when thou meditatest upon the greatness of thy former sins: but rather know, that still greater is the grace that justifieth the sinner, and absolveth the wicked.

Faith in Christ is found to be our pledge of these great blessings, for it is the way that leads to life. It commands us to go to the dwellings above, raises us to the inheritance of the saints, and makes us members of the kingdom of Christ. To God the Father be praise and dominion through Him and with Him, together with the Holy Spirit, forever and ever. Amen.

Faith then in Christ is found to be the pledge to us of these great blessings: for it is the way that leadeth unto life: that bids us go to the mansions that are above: that raises us to the inheritance of the saints: that makes us members of the kingdom of Christ: by Whom and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

When a large crowd had gathered, with people coming to Him from every city, He spoke using a parable. A sower went out to sow his seed. As he sowed, some seed fell beside the path and was trampled on, and the birds of the sky ate it up. Other seed fell on rock, and when it sprouted, it withered away because it had no moisture. Other seed fell among thorns, and the thorns grew up along with it and choked it. And other seed fell on good soil, grew up, and produced fruit a hundredfold. As He said these things, He called out, "Whoever has ears to hear, let him hear."

8:4-8. And when a large multitude was gathered together, and some of every city were come to Him, He spake by a parable. The Sower went out to sow his seed; and as he sowed, some fell by the way side, and was trampled upon, and the birds of heaven devoured it. And other fell upon the rock, and, when it had sprung up, it withered away because it had no moisture. And other fell among the thorns, and the thorns grew up with it, and choked it. And other fell upon the good ground, and it grew up, and brought forth fruit a hundredfold. While saying these things He cried out, He that hath ears to hear let him hear.

The blessed prophets have spoken to us in many different ways about Christ, the Savior of us all. Some proclaimed Him as a Light that was to come, while others described Him as One possessing royal rank and greatness. One of them even says, "Blessed is he who has seed in Zion, and kinsmen in Jerusalem, for look! her just king shall reign, and princes shall rule with judgment. And that Man shall be One who hides His words." The word of the Savior is constantly hidden, so to speak. Likewise, the blessed Psalmist has presented Him to us, saying, "I will open My mouth in parables." Notice, then, that what was spoken by Him long ago has now come to pass. A large crowd was assembled around Him, with people from all Judaea, and He spoke to them in parables. But since they were not worthy to learn the mysteries of the kingdom of heaven, the word was wrapped in darkness for them. They had killed the holy prophets and were guilty of much righteous blood, and they heard themselves plainly addressed: "Which of the prophets have your fathers not killed?" And again, "O Jerusalem, Jerusalem, that kills the prophets and stones those who are sent to 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 left to you."

The blessed prophets have spoken to us in manifold ways respecting Christ the Saviour of us all. For some proclaimed Him as a Light that was to come: and others as One of royal rank and greatness. For one of them even says, "Blessed is he who hath seed in Zion, and kinsmen in Jerusalem: for lo! her just king shall reign, and princes shall bear rule with judgment. And That Man shall be One That hideth His words." For the word of the Saviour is constantly, so to speak, hidden. So also the blessed Psalmist has brought Him before us saying, "I will open My mouth in parables." See therefore that that which was spoken by Him in old time has come to pass. For a large multitude was assembled round Him of people from all Judaea, and He spake to them in parables. But inasmuch as they were not worthy to learn the mysteries of the kingdom of heaven, the word was wrapt for them in darkness: for they had killed the holy prophets, and being guilty of much blood of the righteous, heard themselves thus plainly addressed: "Which of the prophets have not your fathers killed?" And again, "O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her; how often would I have gathered thy children, as a hen gathereth her chickens under her wings, and ye would not. Behold your house is left unto you."

But their wicked acts did not stop with the holy prophets. They escalated to the Lord of the prophets himself—that is, Christ. They were insolent and set themselves against him with arrogant pride, showing no regard whatsoever for their duty to receive faith in him. They even wickedly resisted his public teaching and rebuked those who wanted to be constantly with him and thirsted for his instruction, impiously saying, "He has a demon and is mad: why do you listen to him?" Therefore it was not granted to them to know the mysteries of the kingdom of heaven, but rather to us, who are more ready to embrace the faith. For he has given us, as perfect wisdom, the ability "to understand parables, and the dark saying, the words of the wise, and their riddles." For we may say that parables are images not of visible objects, but rather of those knowable by the intellect and spiritual. The parable points out to the eyes of the mind what it is impossible to see with the eyes of the body, beautifully shaping the subtlety of intellectual things by means of sensible things that are, so to speak, tangible to the touch. Let us see therefore what benefit the Savior's word weaves for us.

But their wicked acts did not extend merely to the holy prophets, but even mounted up to Him Who is Lord of the prophets: that is Christ. For being insolent, and setting up against Him, so to speak, their haughty neck, they gave not the slightest heed to the duty of receiving faith in Him: and even wickedly resisted His public teaching, and rebuked those who wished to be constantly with Him, and thirsted for His instruction, impiously saying, "He hath a devil and is mad: why hear ye Him?" To them therefore it was not granted to know the mysteries of the kingdom of heaven, but rather unto us, who are more ready to embrace the faith. For He hath given unto us, as being perfect wisdom, the ability "to understand parables, and the dark saying, the words of the wise, and their riddles." For parables we may say are the images not of visible objects, but rather of those cognizable by the intellect and spiritual. For that which it is impossible to see with the eyes of the body, the parable points out unto the eyes of the mind, beautifully shaping out the subtilty of things intellectual, by means of the things of sense, and which are as it were palpable to the touch. Let us see therefore what benefit the Saviour's word weaves for us.

The Sower, He says, went out to "sow his seed, and so forth." About whom was He speaking in this way? Clearly about Himself. For He truly is the Sower of everything that is good, and we are His field. Through Him and from Him comes the entire harvest of spiritual fruits. And He taught us this when He said, "Without Me you can do nothing."

The Sower, He says, went out to "sow his seed, and so forth." Concerning whom then did He thus speak? Evidently concerning Himself. For He verily is the Sower of all that is good, and we are His husbandry: and by Him and from Him is the whole harvest of spiritual fruits. And this He taught us when saying, "Without Me ye can do nothing."

Picture in your mind's eye a farmer walking along and scattering seed everywhere in the fields. Some of it falls on the pathways, some on the rocks, and some on thorny places, and again some on good—that is, fertile—ground. The seed on the pathways was snatched away. The seed on the rocks, when it had just sprouted and barely shot up, quickly withered from drought. The seed among thorns was choked. But the seed that fell on good ground prospered, for it bore fruit, He says, a hundredfold.

In the imaginations therefore of the mind, see, I pray, a husbandman walking along, and everywhere casting seed in the fields: of which some falls on the pathways, and some on the rocks; and some on thorny places: and again some on good, that is, on fertile ground. That however on the pathways was snatched away: and that on the rocks, when it had just sprouted, and scarcely shot up, quickly withered of drought: and that among thorns was choked: hut that which fell on good ground prospered, for it bore fruit, He says, a hundredfold.

Now we shall learn the aim of this teaching and the deeper meaning of the parable from the One who created it. Even the blessed disciples found these things difficult to understand at first, and they approached the Revealer of mysteries, asking Him, "What does the parable mean?" And what was Christ's answer? "The seed is the word of God. Those on the path are they who have heard, and afterwards the devil comes and takes away the word from their heart, so that they may not believe and be saved." As for the reason why the seed on the pathways is snatched away, we see immediately that it is the hardness of the ground. A pathway is always hard and uncultivated because it is exposed to everyone's feet, and no seed penetrates into it but lies on the surface instead, ready for any birds to snatch away. Therefore, all those whose mind is hard and unyielding, and so to speak compressed, do not receive the divine seed, for the divine and sacred teaching finds no entrance into them, nor do they accept the words that would produce in them the fear of God and by which they could bring forth the glories of virtue as fruits. They have made themselves a beaten and trampled pathway for unclean demons, and even for Satan himself, such as can never bear holy fruit. Let those whose heart is sterile and unfruitful therefore wake up. Open your mind, receive the sacred seed, be like productive and well-cultivated soil, bring forth to God the fruits that will raise you to incorruptible life. Guard your mind, shut the entrance against the thief, drive away from your hearts the flocks of birds, so that the seed may remain with you, so that you may be ground rich in grain, very fertile, and abundantly fruitful.⁴

Now what the aim is of the discourse, and what the profounder teaching of the parable, we shall learn from Him Who framed it. Before us even the blessed disciples found these things hard to understand, and drew near unto the Revealer of mysteries, supplicating Him and saying, "What is the parable? And what was Christ's reply? "The seed is the word of God: those on the way are they who have heard, and afterwards the devil cometh, and taketh away the word from their heart, that they may not believe and be saved." And as to the cause of the seed on the pathways being snatched away, we see in a moment that it is the hardness of the ground. A pathway always is hard and untilled, because it is exposed to every one's feet, nor is any seed admitted into it, but lies rather upon the surface, ready for any birds that will to snatch it away. All those therefore, whose mind is hard and unyielding, and so to speak, pressed together, do not "receive the divine seed: for the divine and sacred admonition finds no entrance into them, nor do they accept the words that would produce in them the fear of God, and by means of which they could bring forth as fruits the glories of virtue. They have made themselves a beaten and trampled pathway for unclean demons, yea, and for Satan himself, such as never can bear holy fruit. Let those therefore awake, whose heart is sterile and unfruitful: open your mind, receive the sacred seed, be like productive and well-tilled soil, bring forth unto God the fruits that will raise you to an incorruptible life: guard your mind, shut the entrance against the thief, drive away from your hearts the flocks of birds, in order that the seed may abide with you; that ye may be ground luxuriant in corn, and very fertile, and rich abundantly in bringing forth fruit.⁴

And next, let us also consider those others of whom Christ said, "And those upon the rock are they who, when they hear, receive the word with joy, and they have no root: these for a while believe, and in time of temptation depart away." For there are truly men whose faith has not been tested, depending on words simply, and not applying their mind to examining the mystery. The piety of such people is sapless and without root. When they enter the churches, they often feel pleasure in seeing so many assembled, and they joyfully receive instruction in the mysteries from the one whose business it is to teach, and they praise him. But they do this without discretion or judgment, but with unpurified wills. And when they have gone out of the churches, they immediately forget the sacred doctrines and proceed in their customary course, not having stored up within them anything for their future benefit. And if the affairs of Christians go on peacefully, and no trial disturbs them, they even then scarcely maintain the faith in them, and that, so to speak, in a confused and tottering state. But if persecution troubles them, and the enemies of the truth attack the churches of the Savior, their heart does not love the battle, and their mind throws away the shield and flees, being devoid of zeal, and destitute of love towards God, and ready for desertion. But O you fearful and infirm, one may well say, why do you flee from that which would be your glory? And escape from conflicts to which you have been trained? For hereby those who wish may win for themselves the trophy of victory. Do you also struggle: twine the chaplet of manliness, thirst for the rewards of perseverance, for the honors of patience.

And next, let us also consider those others of whom Christ said, "And those upon the rock are they who, when they hear, receive the word with joy, and they have no root: these for a while believe, and in time of temptation depart away." For there are verily men whose faith has not been proved, depending on words simply, and not applying their mind to the examining of the mystery: of such the piety is sapless and without root. For when they enter the churches, they feel pleasure often in seeing so many assembled, and joyfully receive instruction in the mysteries from him whose business it is to teach, and laud him with praises: but this they do with no discretion or judgment, but with unpurified wills: and when they have gone out of the churches, at once they forget the sacred doctrines, and proceed in their customary course; not having stored up within them any thing for their future benefit. And if the affairs of Christians go on peacefully, and no trial disturb them, they even then scarcely maintain in them the faith, and that, so to speak, in a confused and tottering state. But if persecution trouble them, and the enemies of the truth attack the churches of the Saviour, their heart loves not the battle, and their mind throws away the shield and flees, being devoid of zeal, and destitute of love towards God, and ready for desertion. But O ye fearful and infirm, one may well say, why do ye flee from that which would be your glory? and escape from conflicts to which ye have been trained? For hereby those who wish may win for themselves the trophy of victory. Do ye also struggle: twine the chaplet of manliness, thirst for the rewards of perseverance, for the honours of patience.

I think I may rightly bring forward the following argument: when do those who sit on lofty thrones and govern earthly affairs recognize the steadfast soldier whose desire is set on victory? Is it in times when peace prevails and the noise of weapons is silent? Or is it rather when he goes courageously against those who are marshalling for attack? I believe it is the latter case that is true rather than the former. Therefore, as the prophet Jeremiah has said, "Take up arms and shields." This is especially so since the right hand of God our Savior is invincible in battle, and as most wise Paul has said, "He does not permit men to be tested beyond what they can bear, but with the test will also make a way out, so that they may be able to endure patiently."

I think too that I may rightly bring forward the following argument: they who glitter on lofty thrones, and govern earthly things, when is it they see the steadfast soldier, whose desire is set on victory? Is it in times when peace smiles, and the din of arms is still? Or is it rather when he goes courageously against those who are marshalling for the attack? As I imagine, it is the latter case that is true rather than the former. Therefore as the prophet Jeremiah has said, "Take up arms and shields." Especially as the right hand of God our Saviour is invincible in the battle, and as most wise Paul has said, "He does not permit men to be tried more than they can bear, but with the trial will make also the way of egress, that they may be able to endure patiently."

But even if we happen to suffer while fighting to defend devotion to Christ, then we are completely and in every way to be envied, glorious, and filled with splendid hopes. Furthermore, a death that brings praise is far better than a life of disgrace. The Savior also said this to the holy apostles: "Fear not those who kill the body but cannot kill the soul. Instead, fear Him who can destroy both soul and body in hell." Did He therefore command us to completely disregard these extreme dangers while He Himself stayed away from similar trials? But look! He laid down His life for us and purchased the world with His blood. We are therefore not our own, but belong to Him who bought and redeemed us, and to whom we owe our lives. As the divine Paul said, "For this reason Christ died and lived, that He might be Lord of the dead and the living." We ought therefore to have a mind that cannot be shaken, so that especially whenever temptation comes, we may prove ourselves approved and victorious through the power of patience, and be ready with joy to undergo struggles and seize the opportunity to suffer for the sake of devotion to Christ.

But even if it possibly be our lot to suffer when contending in defence of piety towards Christ, then altogether and in every way are we worthy of envy, and glorious, and possessed of splendid hopes. Moreover, a praised death is incomparably better than an ignominious life. For so also the Saviour said to the holy apostles, "Fear not them who kill the body, but are not able to kill the soul. But rather fear Him Who is able to destroy both soul and body in hell." Did He therefore command us thus entirely to disregard these extreme dangers, while He Himself remained aloof from similar trials? But lo! He laid down His life for us, and with His blood purchased the world. We are therefore not our own, but His Who bought and redeemed us, and to Whom we owe our lives. For as the divine Paul said, "For this reason Christ died and lived, that He might be Lord of the dead and the living." We ought therefore to possess a mind incapable of being shaken, that especially whenever temptation arrive, we may shew ourselves approved and victorious in the power of patience: and ready with joy to undergo conflicts, and seize the opportunity of suffering for piety's sake towards Christ.

Having dealt with and explained these matters, let us now consider the thorns that choke the divine seed. What does the Saviour say again? "But that which fell among the thorns are they who have heard, and by cares, and wealth, and pleasures of the world, go and are choked, and yield no fruit." For the Saviour scatters the seed, which takes firm hold in the souls that have received it and already begins to sprout and become visible, but then is choked by worldly cares and withers, being overgrown by empty occupations. As the prophet Jeremiah said, "it becomes a handful that can produce no meal." Therefore we must be like skilled farmers in these matters: first clearing away the thorns with persistence and uprooting whatever is harmful, then scattering the seed in clean furrows. Then one can say with confidence, "they shall surely come with joy, bearing their sheaves." But if a man casts his seed in ground that is full of thorns, productive of briars, and densely covered with useless stubble, he suffers a double loss: first of his seed, and also of his labor. Therefore, so that the divine seed may flourish well in us, let us first cast out from our minds worldly cares and the unprofitable anxiety that makes us seek to be rich. "For we brought nothing into the world, nor can we take anything out." For what profit is there in possessing more than we need? "Treasures profit not the wicked," as Scripture says, "but righteousness delivers from death." For immediately when we possess wealth, the basest forms of wickedness spring up and, so to speak, surround us at once: profligate feasts, the delights of gluttony, and elaborately prepared dishes; music and drunkenness and the traps of sexual immorality; pleasures and sensuality, and pride that is hateful to God. But as the disciple of the Saviour said, "Everything that is in the world is the lust of the flesh, and the lust of the eye, and the pride of the world; and the world passes away, and its lust; but he who does the will of God abides forever."⁵

Thus much then being disposed of and explained, let us next consider the thorns among which the divine seed is choked. What again says the Saviour? "But that which fell among the thorns are they who have heard, and by cares, and wealth, and pleasures of the world, go and are choked, and yield no fruit." For the Saviour scatters the seed, which having obtained a firm hold in the souls that have received it, and already, so to say, shot up, and just begun to be visible, is choked by worldly cares, and dries up, being overgrown by empty occupations, and as the prophet Jeremiah said, "it becomes a handful, that can produce no meal." In these things therefore we must be like skilful husbandmen: who having perseveringly cleansed away the thorns, and torn up by the root whatever is injurious, then scatter the seed in clean furrows; and therefore one can say with confidence, "that doubtless they shall come with joy, bearing their sheaves." But if a man cast his seed in ground that is fertile in thorns, and fruitful in briars, and densely covered with useless stubble, he sustains a double loss: of his seed first, and also of his trouble. In order therefore that the divine seed may blossom well in us, let us first cast out of the mind worldly cares, and the unprofitable anxiety which makes us seek to be rich, "For we brought nothing into the world, nor can we take any thing out." For what profit is there in possessing superfluities? "Treasures profit not the wicked," as Scripture saith, "but righteousness delivereth from death." For immediately upon the possession of affluence, there run up, and, so to speak, forthwith hem us in, the basest wickednesses; profligate banquets, the delights of gluttony, and carefully prepared sauces; music, and drunkenness, and the pitfalls of wantonness; pleasures and sensuality, and pride hateful to God. But as the disciple of the Saviour has said, "Every thing that is in the world is the lust of the flesh, and the lust of the eye, and the pride of the world; and the world passeth away, and its lust; but he that doeth the will of God abideth for ever."⁵

This is the good seed, worthy of admiration: the rich and highly productive land that brings forth fruit a hundredfold. People say that the best soils sometimes produce a hundredfold yield when cultivated, so this is a sign of every fertile and productive place. About such land, one of the holy prophets very justly said, speaking for God, "And all nations shall congratulate you, because you are a desirable land." When the divine word falls upon a mind that is pure and skilled at cleansing itself from harmful things, it plants its root deeply and shoots up like an ear of grain. To put it another way, being strong in stalk and well flowered, it brings its fruit to full maturity.

This is the good seed, and worthy of admiration: the land rich and well productive, that bringeth forth fruit a hundredfold. For men say, that the best soils do sometimes under cultivation produce a hundredfold; so that this is a mark of every fertile and productive spot. And of such it has been very justly said by one of the holy prophets at the mouth of God, "And all nations shall congratulate you; because ye are a desirable land." For when the divine word falls upon a mind pure and skilful in cleansing itself from things hurtful, it then fixes its root deeply, and shoots up like an ear of corn, and so to speak, being strong in blade, and well flowered, brings its fruit to perfection.

But I think it may be useful to mention this to you who wish to learn what is good. For Matthew, when relating this passage to us, said that the good ground brought forth fruit in three degrees. "For one," he says, "brought forth a hundred, and one sixty, and one thirtyfold." Observe therefore that just as Christ described three degrees of loss, so the degrees of success are equal in number. For those seeds that fall upon the pathway are snatched away by the birds, and those upon the rocks, having merely sprouted up, wither away within a little while, and those among the thorns are choked. But that desirable land brings forth fruit in three different degrees, as I said: a hundred, sixty, and thirtyfold. For as most wise Paul writes, "Each one of us has his own gift from God, one in one manner, and another in another." For we do not at all find that the successes of the saints are in equal measure. However, it is our duty to imitate those things that are better and superior to those of a lesser kind, for in this way Christ will bountifully bestow happiness upon us—by Whom and with Whom, to God the Father be praise and dominion with the Holy Spirit, forever and ever, Amen.

But I think it may be useful to mention this to you, who wish to learn what is good. For Matthew, when relating this chapter to us, said that the good ground brought forth, fruit in three degrees. "For one, he says, brought forth a hundred, and one sixty, and one thirtyfold." Observe therefore, that just as Christ described three degrees of loss, so similarly the degrees of success are equal in number. For those seeds that fall upon the pathway are snatched away by the birds: and those upon the rocks, having merely shot up, within a little while wither away: and those among the thorns are choked. But that desirable land brings forth fruit in three several degrees, as I said: a hundred, sixty, and thirtyfold. For as most wise Paul writes, "Each one severally of us has his own gift from God, one in one manner, and another in another." For we do not at all find that the successes of the saints are in equal measure. On us however it is incumbent to emulate these things that are better and superior to those of meaner kind; for so will Christ bountifully bestow happiness upon us: by Whom and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

His mother and His brothers came to Him, but they were unable to speak with Him because of the crowd. Someone told Him, "Your mother and Your brothers are standing outside, wanting to see You." But He answered and said to them, "My mother and My brothers are these who hear the word of God and do it."

8:19-21. And there came to Him His mother, and His brethren, and were not able to speak with Him because of the multitude. Bui it was told Him, Thy mother, and Thy brethren stand without, wishing to see Thee. But He answered and said unto them, My mother and My brethren are these who hear the word of God and do it.

Once again let us quote the words of praise from the book of Psalms: "What shall I render unto the Lord for all He has rendered unto me?" For what can we offer Him that equals His love towards us? Should we choose to follow the commands of the law and honor Him with blood sacrifices? Does He take pleasure in the slaughter of bulls and goats? Certainly not, for they are an abomination to Him. Through one of His holy prophets He even plainly declared to those who were offering Him the legal service, "I hate, I abominate your feast days, nor will I smell at your festivals. Even if you bring Me whole burnt offerings and sacrifices, I will not accept them, nor regard your displays for salvation." What then should be the spiritual sacrifice we offer Him? The wise Psalmist again teaches us, saying, "I said unto the Lord, You are my Lord, because You need none of my good things." When we approach Him in this way, He will accept us. If this is the offering we make to Him, it will be dear and agreeable. This is the spiritual sacrifice, as it is written, "Does the Lord delight in whole burnt offerings and sacrifices as in our hearkening to His voice? Behold, to hearken is better than sacrifices, and to listen than the fat of rams." For the present lesson teaches us that obedience and hearkening to God is the cause of every blessing. Some people entered and told Christ about His holy mother and His brethren. And He answered with these words: "My mother and My brethren are those who hear the word of God and do it."

ONCE again let the words of praise in the book of Psalms be quoted by us; "What shall I render unto the Lord for all He hath rendered unto me?" For what can we offer Him that is equal to His love towards us? Shall we choose for our guidance the commands of the law, and honour Him with sacrifices of blood? Does He feel pleasure in the slaughter of bullocks and goats? No certainly: for they are an abomination unto Him. For by one of His holy prophets He even plainly declared to those who were rendering Him the legal service, "I hate, I abominate your feast days: nor will I smell at your festivals: because though ye bring Me whole burnt offerings and sacrifices, I will not accept them; nor regard your displays for salvation." What therefore ought to be the spiritual sacrifice which we offer Him, the wise Psalmist again teaches us saying, "I said unto the Lord, Thou art my Lord; because my good things Thou needest not." When thus we approach Him, He will accept us: if this be the offering we make Him it will be dear and agreeable: this is the spiritual sacrifice, according as it is written, "Hath the Lord delight in whole burnt offerings and sacrifices, as in our hearkening to His voice? Behold! to hearken is better than sacrifices; and to listen than the fat of rams." For that obedience and the hearkening unto God, is the cause of every blessing, the present lesson teaches us. For some entered and told Christ respecting His holy mother and His brethren. And He, it says, answered in these words, "My mother and My brethren are they who hear the word of God and do it."

Let no one think that Christ rejected the honor due to His mother or treated with contempt the love owed to His brothers. He was the one who spoke the law through Moses and clearly said, "Honor your father and your mother, that it may be well with you." And how could He have rejected the love due to brothers when He commanded us to love not only our brothers but even those who are our enemies? For He says, "Love your enemies." What then does Christ want to teach? His purpose is to exalt greatly His love toward those who are willing to submit to His commands, and I will explain how. The greatest honors and the fullest affection are what we all owe to our mothers and brothers. If therefore He says that those who hear His word and do it are His mother and brothers, is it not clear to everyone that He bestows on those who follow Him a love that is complete and worthy of their acceptance? In this way He would make them readily embrace the desire to yield themselves to His words and to submit their minds to His yoke through complete obedience.

Now let not any one imagine that Christ spurned the honour due to His mother, or contemptuously disregarded the love owed to His brethren: for He it was Who spake the law by Moses, and clearly said, "Honour thy father and thy mother, that it may be well with thee." And how I pray could He have rejected the love due to brethren, Who even commanded us to love not merely our brethren, but those who stand in the relation to us of foes? For He says, "Love your enemies." What therefore does Christ wish to teach? His object then is highly to exalt His love towards those who are willing to bow the neck to His commands: and in what way I will explain. The greatest honours; and the most complete affection is that which we all owe to our mothers and brethren. If therefore He says that they who hear His word and do it are His mother and brethren, is it not plain to every one, that He bestows on those who follow Him a love thorough and worthy of their acceptance? For so He would make them readily embrace the desire of yielding themselves to His words, and of submitting their mind to His yoke, by means of a complete obedience.

But God assures us through one of the holy prophets that He greatly rejoices in those whose minds are disposed this way, saying, "And on whom shall I look, except upon the humble and meek, and those who tremble at My words?" For just as our earthly fathers take pleasure in sons who choose to do things that are good and pleasing to them, and who wish to agree with them in mind, so also the God of all loves the obedient and grants His mercy to those who listen carefully to Him. The opposite is also true: He rejects those who are disobedient and stubborn. He also blamed the Jews who fell into this wickedness, saying, "A son honors his father, and a servant his master: if I then am a father, where is My honor? and if I am a master, where is My fear? says the Lord Almighty." For we ought either to fear the Lord of all as a master, or at least to honor Him as a father—which is far greater and better than the former, for love casts out fear.

But that God greatly rejoices in those whose minds are thus disposed, He assures us by one of the holy prophets, thus saying, "And on whom shall I look, except upon the humble and meek, and that trembleth at My words?" For just as our fathers after the flesh feel pleasure in those sons whose choice it is to perform the things that are good and agreeable to them, and who wish to accord with them in mind, so also the God of all loves the obedient, and deigns His mercy to him who thoroughly hearkens to Him. And the converse also is true: that he rejects him who is disobedient and untractable. For He also blamed the Jews who fell into this wickedness, saying, "A son honoureth his father, and a servant his master: if I then am a father, where is My honour? and if I am a master, where is My fear? saith the Lord Almighty." For either we ought to fear the Lord of all as a master, or to honour Him at least as a father,—-a thing which is far greater and better than the former: for love casteth out fear.

That obedience brings reward while disobedience brings punishment is made clear by what God spoke through His holy prophet to those who ignored Him: "Behold, those who serve Me shall eat, but you shall go hungry; behold, those who serve Me shall drink, but you shall go thirsty; behold, those who obey Me shall rejoice, but you shall grieve; behold, those who serve Me shall celebrate in happiness, but you shall groan and cry out from anguish of heart." Let us look, if you will, even at the writings of Moses to see the sorrow that disobedience has brought us. We have been cast out from a paradise of delights and have also fallen under the sentence of death. Although we were meant for incorruption—for this is how God created the universe—we have become cursed and enslaved to sin. How then have we escaped from what happened to us, or who is it that helped us when we had fallen into such great misery? It was the Only-begotten Word of God, by taking on our condition, being found in the form of a man, and becoming obedient to the Father even to the point of death. In this way the guilt of the disobedience through Adam has been removed; in this way the power of the curse has ended, and the rule of death has been destroyed. Paul also teaches this, saying, "For as through the disobedience of the one man, the many became sinners, so through the obedience of the One, the many became righteous." For the whole physis of man became guilty in the person of the one who was first formed, but now it is completely justified again in Christ. For He became for us the second beginning of our race after that first one, and therefore all things in Him have become new. And Paul confirms this, writing, "Therefore every man who is in Christ is a new creation; and the former things have passed away; behold, they have become new."

For that there is no obedience without reward, and on the other hand, no disobedience without penalty, is made plain by what God spake by His holy prophet to those who disregarded Him: "Behold, they who serve Me shall eat, but ye shall suffer hunger: behold, they who serve Me shall drink, but ye shall suffer thirst: behold, they who obey Me shall rejoice, but ye shall lament: behold, they who serve Me shall exult in happiness, but ye shall groan, and wail from contrition of your heart." For let us see, if you will, even from the writings of Moses, the grief to which disobedience has brought us. We have been driven from a paradise of delights, and have also fallen under the condemnation of death; and while intended for incorruption:—-for so God created the universe:—-we yet have become accursed, and subject to the yoke of sin. And how then have we escaped from that which befel us, or Who is He that aided us, when we had sunk into this great misery? It was the Only-begotten Word of God, by submitting Himself to our estate, and being found in fashion as a man, and becoming obedient unto the Father even unto death. Thus has the guilt of the disobedience that is by Adam been remitted: thus has the power of the curse ceased, and the dominion of death been brought to decay. And this too Paul teaches, saying, "For as by the disobedience of the one man, the many became sinners, so by the obedience of the One, the many became righteous." For the whole nature of man became guilty in the person of him who was first formed; but now it is wholly justified again in Christ. For He became for us the second commencement of our race after that primary one; and therefore all things in Him have become new. And Paul assures of this, writing, "Therefore every man who is in Christ is a new creation; and the former things have passed away: behold, they have become new."

In order that Christ may win us all to obedience, He promises us extraordinary honors and grants us the highest love, saying, "My mother and My brethren are those who hear the word of God and do it." For who among people is so hardened and unfeeling that he would refuse to honor and give complete love to his mother and brothers? The all-powerful law of nature compels us to do this, even without our willing it. When we bow our necks to the Savior's commands and become His followers, we stand in the relation of a mother and brothers to Him. How then does He regard us before God's judgment seat? Is it not with gentleness and love? How can there be any doubt of this? And what can compare to this honor and goodness? What gift could be matched with something so splendid and desirable? For He takes us to Himself, so that where He is, we also may be with Him. He even condescended to promise us this, saying, "I will go and make ready a place for you, and return again and take you with Me, that where I am, there you also may be with Me."

In order then that Christ may win us all unto obedience, He promises us surpassing honours, and deigns us the highest love, saying, "My mother and My brethren are those who hear the word of God and do it." For who among men is so obdurate and ungentle, as to refuse to honour, and accord the most complete love to his mother and brethren? For the all-powerful law of nature, even without our will, obliges us to this. When therefore, bowing our neck to the Saviour's commands, we become His followers, and so are in the relation of a mother and brethren to Him, how does He regard us before God's judgment seat? Is it not with gentleness and love? What doubt can there be of this? And what is comparable to this honour and goodness? What is there worthy of being matched with a gift thus splendid and desirable? For He takes us unto Him, that where He is, there we also may be with Him. For this He even deigned to promise us, saying, "I will go, and make ready a place for you: and return again and take you with Me, that where I am, there ye also may be with Me."

Servitude, therefore, is something worth gaining, and it is the pledge of noble honors. And we say this is fulfilled not by merely hearing the words of God, but by endeavoring to do what is commanded. You learn this from what one of the holy apostles declares: "But become doers of the law, and not hearers only. If anyone is a hearer of the law and not a doer, he is like a man looking at his natural face in a mirror. For he has looked at himself and gone away, and immediately forgotten what kind of person he was. But the one who has looked into the perfect law of liberty and acted on it—not being a forgetful hearer but an active doer—he shall be blessed in his doing."⁶⁷

Servitude, therefore, is a thing worth our gaining, and the pledge of noble honours. And this, we say, is fulfilled not by our merely hearing the words of God, but by our endeavouring to perform what is commanded. This thou learnest from what one of the holy Apostles declares: "But become doers of the law, and not hearers only. If any be a hearer of the law, and not a doer, he is like a man regarding his natural face in a mirror. For he has regarded himself, and gone away: and at once forgotten what manner of person he was. But he who hath, looked into the perfect law of liberty, and wrought: not being a forgetful hearer, but an active doer, he shall be blessed in his doing."⁶⁷

Although the argument already presented is enough to persuade right-thinking people, I will add for their benefit what the blessed Paul correctly says: "For the land that has drunk in the rain that has come often upon it, and brings forth the root serviceable for those for whose sake it is tilled, receives a blessing from God. But if it brings forth thorns and thistles, it is rejected, and is near to cursing, and its end is to be burnt." For like rain, the Savior sends down upon the hearts of those who hear the word of spiritual consolation—the sacred doctrine of salvation. If a person possesses understanding, he will bring forth the fruits of an abundant intellectual harvest. But if he is careless and negligent, he naturally has no claim to the praises of virtue, and instead of grapes will bring forth thorns. And what his end will be, we learn from the words of Isaiah, who says: "For the vineyard of the Lord of Hosts is the man of Judah, a plant new and well-beloved, and I looked that it would bring forth grapes, but it brought forth iniquity, and not righteousness, but a cry." That Israel was punished for its neglect of the fruitfulness that was both fitting for itself and pleasing to God, having neither obeyed His commands nor consented to perform them, we learn again from His words, where He says: "But now I will show you what I will do to My vineyard. I will take away its fence, and it shall be wasted, and I will tear down its wall, and it shall be trampled under foot. And I will abandon My vineyard, and it shall not be pruned or tilled, and thorns shall grow up in it as on waste ground, and I will command the clouds to rain no rain upon it." It is plain, therefore, to everyone that God has no regard for the wicked soul that bears thorns. For it is left unprotected and without a wall, and exposed to the attacks of whoever will—a place for thieves and wild animals, and sharing in no spiritual consolation. For this, I consider, and this only, is the meaning of no rain falling upon it. When Israel suffered these things, the Psalmist, so to speak, lamented over him and said to the God of all: "The vine that You brought out of Egypt, You cast out the nations and planted it." And he continues: "Its shade covered the mountains, and its boughs were as the cedars of God. It sent forth its branches to the sea, and its foliage to the river." He also made supplications concerning what they had suffered, saying: "Why have You broken down her hedges, and all the wayfarers pluck her? The boar out of the wood destroys her, and the wild ass of the desert feeds upon her." For the soul that is undefended and deemed unworthy of protection from on high becomes a pasture ground for evil beasts. For it is plundered by Satan and his angels.

Now though the argument already brought forward is sufficient for the persuasion of right-thinking men, yet I will add for their advantage that also which is correctly said in the words of the blessed Paul: "For the land that hath drunk in the rain that hath come oft upon it, and bringeth forth the root serviceable for them for whose sake it is tilled, receiveth a blessing from God. But if it bring forth thorns and thistles, it is rejected, and is nigh unto cursing: and its end is to be burnt." For like rain, the Saviour sendeth down upon the hearts of those who hear, the word of spiritual consolation; even the sacred doctrine of salvation. If then a man be possessed of understanding, he will bring forth the fruits of an abundant intellectual harvest: but if he be careless and negligent, he of course has no claim to the praises of virtue, and instead of grapes will bring forth thorns. And what his end will be, we learn from the words of Isaiah. For he says: "For the vineyard of the Lord of Hosts is the man of Judah: a plant new and well-beloved: and I looked that it would bring forth grapes, but it brought forth iniquity, and not righteousness, but a cry." And that Israel was thus punished for its neglect of that fruitfulness which was both fitting for itself and well pleasing to God; having neither obeyed His commands, nor consented to perform them; we learn again from' His words, where He says: "But now I will shew you what I will do to My vineyard. I will take away its fence, and it shall be wasted: and I will rend its wall, and it shall be trampled under foot. And I will abandon My vineyard: and it shall not be pruned, nor tilled: and thorns shall grow up in it as on waste ground; and I will command the clouds to rain no rain upon it." It is plain, therefore, to every man, that God hath no respect for the wicked soul that beareth thorns. For it is left unprotected, and without a wall, and exposed to the depredations of whoever will; a place for thieves and wild animals; and sharing in no spiritual consolation. For this I consider, and this only, is the meaning of there falling upon it no rain. When Israel suffered these things, the Psalmist so to speak wailed over him, and said to the God of all: "The vine that Thou broughtest out of Egypt, Thou castedst out the nations and plantedst it." And again thus proceeds: "Its shade covered the mountains; and its boughs were as the cedars of God: it sent forth its branches to the sea, and its foliage to the river." He made too supplications for what they had suffered, saying; "Why hast Thou broken down her hedges, and all the wayfarers pluck her? The boar out of the wood destroyeth her: and the ass of the desert feedeth upon her." For the soul that is undefended, and deemed unworthy of protection from on high, becomes a pasture ground for evil beasts. For it is plundered by Satan and his angels.

So that we may not fall into such severe troubles, let us bow the neck of our mind to Christ the Savior of all. Let us receive the Word of God and do it, for if we choose to act this way, He will crown us with lofty honors, since He is the one who distributes the crowns. Through Him and with Him, to God the Father be praise and dominion with the Holy Spirit, forever and ever. Amen.

In order, therefore, that we may not fall into such severe tribulations, let us bow the neck of our mind to Christ the Saviour of all. Let us receive the Word of God and do it: for if our choice be so to act, He will crown us with lofty honours; for He is the distributor of the crowns; by Whom and with Whom to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

One day Jesus got into a boat with his disciples. He said to them, "Let us cross over to the other side of the lake," and they set out. While they were sailing, he fell asleep. A windstorm came down on the lake, and the boat was filling with water, and they were in danger. They came to him and woke him up, saying, "Master, Master, we are perishing!" Then he got up and rebuked the winds and the raging waters, and they became still, and there was a great calm. But he said to them, "Where is your faith?" They were afraid and amazed, saying to one another, "Who then is this, that he commands even the winds and the waters, and they obey him?"

8:22-25. But it came to pass on a certain day that He went into a ship with His disciples. And He said unto them, Let us go over to the other side of the lake: and they went. But as they were sailing, He fell asleep: and there came down a storm of wind upon the lake, and the ship was filled and they were in danger. And they drew near, and awoke Him, saying, Master, Master, we perish. Then He arose, and rebuked the winds, and the raging of the waters, and they were still: and there was a great calm. But He said to them, Where is your faith? And they were afraid, and wondered among themselves, saying, Who, then, is This, that He commandeth even the winds, and waters, and they obey Him?

Once again, let us draw near so that, like the Psalmist with his harp, we may cry out: "I will bless the Lord at all times, and at all times His praise shall be in my mouth." For He continually does wonderful things and gives us occasions for His praise that come thick and fast, one after another. Every word falls short of His power and of His majesty, which is far exalted above all. For it is true that "the glory of the Lord covers over the Word." But we must not on this account forget the glory that is His due and fitting right. Rather, we must hasten joyfully to offer such fruits as are proportionate to our ability. For certainly there is nothing that a person can say is better than praise, even if what we can offer is only a little. Come, therefore, and let us praise Christ, the Savior of all. Let us look upon the supremacy of His might and the majesty of His godlike dominion.

ONCE again draw near, that as with the Psalmist's harp we may cry aloud: "I will bless the Lord at all times: and at all times shall His praise be in my mouth." For He ever doeth wonderful things; and giveth occasions thick and closely pressing one upon another for His praise: and every word falls short of His power, and of His majesty far exalted above all. For true is it that "the glory of the Lord covereth over the Word." But we must not on this account forget the glory that is His due and fitting right: but rather must hasten joyfully to offer such fruits as are proportionate to our power. For certainly there is nothing whatsoever that a man can affirm to be better than praise, even though it be but little that we can offer. Come, therefore, and let us praise Christ the Saviour of all: let us behold the supremacy of His might, and the majesty of His godlike dominion.

He was sailing with the holy Apostles across the sea, or rather the lake of Tiberias, when an unexpected and violent storm struck the boat. The waves, piled high by gusts of wind, filled the disciples with the fear of death. They were terrified, even though they were well acquainted with sailing and by no means inexperienced in rough seas. But because the greatness of the noise made their terror unbearable, and they had no other hope of safety except Him alone, who is the Lord of powers, even Christ, they woke Him, saying, "Master, Master, save us, we perish," for the Evangelist says that He was asleep. This too was done with very wise purpose, it seems to me. For someone might ask, why did He fall asleep at all? To this we reply that the event was arranged to be good and profitable. So that they would not ask His aid immediately when the storm began to strike the ship, but only when the danger was at its worst and the terrors of death were troubling the disciples—so that the might of His godlike sovereignty might be more clearly shown in calming the raging sea and rebuking the savage blasts of wind and changing the storm to a calm, and so that the event might become a means of improvement for those who were sailing with Him—He deliberately fell asleep.⁸

For He was sailing, together with the holy Apostles, across the sea, or rather lake of Tiberias, and an unexpected and violent tempest arose upon the vessel; and the waves, piled up high by the gusts of the winds, filled the disciples with the fear of death. For they were terrified not a little, although well acquainted with seamanship, and by no means inexperienced in the tumults of the waves. But inasmuch as the greatness of the clangor made their terror now unendurable, as having no other hope of safety except Him only Who is the Lord of powers even Christ, they arouse Him, saying, Master, Master, save us, we perish: for the Evangelist says that He was asleep. With most wise purpose, as it seems to me, was this also done. For some one, I imagine, may say, Why did He fall asleep at all? To which we reply, that the event was so arranged as to be good and profitable. For that they might not ask aid of Him immediately when the tempest began to dash upon the ship, but when, so to speak, the evil was at its height, and the terrors of death were troubling the disciples; that so the might of His godlike sovereignty might be more manifest, in calming the raging sea, and rebuking the savage blasts of the wind, and changing the tempest to a calm, and that the event might thus become a means of improvement to them that were sailing with Him, He purposely fell asleep.⁸

But they, as I said, wake Him, saying: Save us, we perish. See here, I pray, smallness of faith united with faith. For they believe that He can save and deliver from all evil those who call upon Him. For had they not so far had a firm faith in Him, they certainly would not have asked this of Him. And yet as having but little faith, they say, Save us, we perish. For it was not a thing possible, or that could happen, for them to perish when they were with Him Who is Almighty.⁹

But they, as I said, wake Him, saying: Save me, We perish. See here, I pray, smallness of faith united with faith. For they believe that He can save; and deliver from all evil those who call upon Him. For had they not so far had a firm faith in Him, they certainly would not have asked this of Him, And yet as having but little faith, they say, Save me, we perish. For it was not a thing possible, or that could happen, for them to perish when they were with Him Who is Almighty.⁹

The vessel was violently tossed by the storm and the crashing waves, and along with the ship the faith of the disciples was also tossed, so to speak, by similar disturbances. But Christ, whose authority extends over all things, immediately stood up and at once calmed the storm, stopped the winds, quieted their fear, and further proved through his actions that he is God, before whom all created things tremble and shake, and to whose commands even the very nature of the elements is subject. For he rebuked the storm, and Matthew says that the manner of his rebuke showed divine authority. Matthew tells us that our Lord said to the sea: "Peace, be still." What could be more majestic than this? Or what could equal its greatness? The word is truly worthy of God, and the power of the command is such that we too may speak the praise written in the book of Psalms: "You rule the power of the sea and calm the turbulence of its waves." He himself has also said somewhere through one of the holy prophets: "Why do you not fear me, says the Lord? Why do you not tremble at my presence? I who have set the sand as the boundary of the sea, a command forever, and it has not crossed it." For the sea is subject to the will of the one who made all creation and is, so to speak, placed under the Creator's feet, changing its movements at all times according to his good pleasure and yielding submission to his lordly will.

The vessel, then, was severely tossed by the violence of the tempest, and the breaking of the waves: and along with the whip the faith of the disciples also was tossed, so to speak, by similar agitations. But Christ, Whose authority extends over all, immediately arose, and at once appeased the storm, restrained the blasts of wind, quieted their fear, and yet further proved by deeds that He is God, at Whom all created things tremble and quake, and to Whose nods is subject the very nature of the elements. For He rebuked the tempest: and Matthew says that the manner of the rebuke was with godlike authority. For he tells us, that our Lord said to the sea: "Peace, be thou still." What can there be more grand than this in majesty? or what can equal its sublimity? Right worthy of God is the word, and the might of the commandment, so that we too may utter the praise written in the book of Psalms: "Thou rulest the power of the sea: and stillest the turbulence of its waves." He too has Himself said somewhere by one of the holy prophets: "Why fear ye not Me, saith the Lord? nor tremble at My presence? I Who have set the sand as the bound of the sea, a commandment for ever, and it hath not passed it." For the sea is subject to the will of Him Who made all creation, and is, as it wore, placed under the Creator's feet, varying its motions at all times according to His good pleasure, and yielding submission to His lordly will.

When Christ had calmed the storm, he also transformed the faith of the holy disciples—which had been shaken along with the ship—into confidence, no longer allowing it to remain in doubt. He created, so to speak, a calm within them, smoothing the waves of their weak faith. For he said, "Where is your faith?" Another Gospel writer, however, records that he said, "Why are you afraid, you of little faith?" When the fear of death suddenly strikes, it sometimes disturbs even a well-established mind and exposes it to the accusation of having little faith. Any other overwhelming trouble has the same effect on those who experience it. For this reason, some once approached Christ and said, "Increase our faith." The person who is still accused of having little faith falls short of the one who is perfect in faith. Just as gold is tested in fire, so faith is tested by trials. But the human mind is weak and completely in need of strength and help from above, so that things may go well and one may be able to maintain a steady course, be strong, and courageously endure whatever happens. Our Savior taught us this when he said, "Without me you can do nothing." The wise Paul also confesses the same thing when he writes, "I am able to do all things through Christ, who strengthens me."¹⁰

When, therefore, Christ had calmed the tempest, He also changed into confidence the faith of the holy disciples, which had been shaken along with the ship, no longer permitting it to be in doubt; and wrought in them, so to say, a calm, smoothing the waves of their weak faith. For He said, "Where is your faith?" Another Evangelist, however, affirms of Him, that He said, "Why are ye fearful, O ye of little faith?" For when the fear of death unexpectedly befals, it troubles sometimes even a well-established mind, and exposes it to the blame of littleness of faith; and such also is the effect of any other trouble too great to boar upon those who are tried by it. For this reason there once drew near certain unto Christ, and said: "Increase our faith."' For the man who is still exposed to blame for littleness of faith falls short of him who is perfect in faith. For just as gold is tried in the fire, so also is faith by temptations. But the mind of man is weak, and altogether in need of strength and help from above, in order that it may be well with him, and that he may be able to maintain a steadfast course, and be strong, manfully to endure whatsoever befal. And this our Saviour taught us, saying; "Without Me ye can do nothing." And the wise Paul also confesses the same, where he writes; "I am able to do all things through Christ, That strengtheneth me."¹⁰

The Savior, therefore, performed miracles, changing the tempest into a calm by His all-powerful command, and smoothing the raging storm into settled peace. But the disciples, amazed at the divine sign, whispered to one another, saying: "Who, then, is this, that He commands even the winds and the waters, and they obey Him?" Did the blessed disciples really say to one another, "Who is this?" because they did not know Him? But how is this not completely unbelievable? For they knew Jesus to be God, and the Son of God. For Nathaniel also plainly confessed, "Rabbi, You are the Son of God, You are the King of Israel." Yes, and Peter too, that chosen one of all the apostles, when they were in the area of Caesarea Philippi, and Christ asked them all, "Whom do men say that the Son of man is?" and some had answered, "Some say Elijah, but others Jeremiah, or one of the prophets"—made a correct and blameless confession of faith in Him, saying, "You are the Christ, the Son of the living God." And Christ praised him for saying this, honored him with crowns, and considered the disciple worthy of exceptional honors, for He said, "Blessed are you, Simon, son of Jonah, for flesh and blood has not revealed it to you, but My Father in heaven." And how could Peter, who was taught by God, not know the One he plainly said was the Son of the living God? It was not, then, because they were ignorant of His glory that the wise disciples asked, "Who is this?" but rather because they were amazed at the immensity of His power and at the lofty and incomparable greatness of His sovereignty. For the wretched Jews, either being completely ignorant of the mystery of Christ, or in their great wickedness refusing Him any respect, rebuked Him and threw stones at Him when He called God His Father. For they even dared to say, "Why do You, being a man, make Yourself God?" For they did not comprehend in their minds the depth of the mystery. God was in visible form like us: the Lord of all bore the likeness of a slave: He who is highly exalted was in lowliness: and He who surpasses all intellectual comprehension and transcends every created being was in the measure of us men. And since the disciples knew this, they wondered at the glory of the Godhead; and as they observed it present in Christ, and yet saw that He was like us and visible in the flesh, they asked, "Who is this?" meaning, How great He is! and of what nature! and with how great power, and authority, and majesty. He commands even the waters and the wind, and they obey Him!

The Saviour, therefore, wrought miracles, changing by His all-prevailing nod the tempest into a calm, and smoothing the raging storm into a settled peace. But the disciples wondering at the divine sign, whispered one to another, saying: "Who, then, is This, that He commands even the winds and the waters, and they obey Him?" Did the blessed disciples, then, thus say to one another, "Who is This?" from not knowing Him? But how is not this utterly incredible? For they knew Jesus to be God, and the Son of God. For also Nathaniel plainly confessed, "Rabbi, Thou art the Son of God, Thou art the King of Israel." Yes, and Peter too, that chosen one of all the Apostles, when they were in the neighbourhood of Caesarea Philippi, and Christ put a question to them all, and said, "Whom do men say that the Son of man "is?" and certain had answered, '' Some, indeed, Elias; but others, Jeremiah, or one of the prophets"—-made a correct and blameless confession of faith in Him, saying, "Thou art the Christ the Son of the living God." And Christ praised him for thus speaking, honoured him with crowns, and counted the disciple worthy of surpassing honours: for He said, '' Blessed art thou, Simon, son of Jonah: for flesh and blood hath not revealed it to thee, but My Father in heaven." And how could Peter, who was taught of God, not know Him Whom he plainly said was the Son of the living God? It was not then as being ignorant of His glory, that the wise disciples say, Who is This? but rather as wondering at the immensity of His power, and at the lofty and incomparable greatness of His sovereignty. For the wretched Jews, either as being entirely ignorant of the mystery of Christ, or as not deigning Him, in their great wickedness, any regard, rebuked Him, and threw stones at Him, when He called God His Father. For they ventured even to say, "Why dost Thou, being a man, make Thyself God?" For they did not comprehend in their mind the depth of the mystery. God was in visible form like unto us: the Lord of all bore the likeness of a slave: He Who is high exalted was in lowliness: and He who surpasses all intellectual comprehension, and transcends every created being, was in the measure of us men. And as the disciples knew this, they wonder at the glory of the Godhead; and as they view It present in Christ, and yet see that He was like unto us, and visible in the flesh, they say, "Who is This?" instead of, How great He is! and of what nature! and with how great power, and authority, and majesty. He commands even the waters and the wind, and they obey Him!

This passage also offers much for those who hear it to admire and learn from: for creation obeys whatever Christ chooses to command. And what excuse can save us if we do not submit to do the same? Or what can deliver from fire and condemnation the person who is disobedient and stubborn, raising up, as it were, the neck of his proud mind against Christ's commands, and whose heart cannot be softened? It is our duty, therefore, understanding that all things brought into existence by God completely agree with His will, to become like the rest of creation ourselves, and avoid disobedience as something that leads to destruction. Let us instead submit to Him who calls us to salvation, and to the desire of living rightly and lawfully, that is, evangelically: for in this way Christ will fill us with the gifts that come from above, and from Himself: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.¹¹

There is also in this much for the admiration and improvement of those who hear: for creation is obedient to whatsoever Christ chooses to command. And what excuse can avail us, if we do not submit to do the same? or can deliver from the fire and condemnation him who is disobedient and untractable, setting up, so to speak, the neck of his haughty mind against Christ's commands, and whose heart it is impossible to soften? It is our duty, therefore, understanding that all those things that have been brought into existence by God entirely agree with His will, ourselves to become like the rest of creation, and avoid disobedience as a thing that leads to perdition. Let us rather, then, submit to Him Who summons us to salvation, and to the desire of living uprightly and lawfully, that is, evangelically: for so Christ will fill us with the gifts that come from above, and from Himself: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and over, Amen.¹¹

They went to the country of the Gerasenes, which is across from Galilee. When Jesus came ashore, a certain man who had demons met Him. For a long time this man had worn no clothes and did not live in a house but in the tombs. When he saw Jesus, he cried out, fell down before Him, and said with a loud voice, "What is there between me and You, Jesus, Son of God Most High? I beg You, do not torment me." Jesus had commanded the unclean spirit to come out of the man, for it had seized him for a long time. The man had been kept bound with chains and shackles and was guarded, but he would break his bonds and be driven by the demon into the wilderness. Jesus asked him, "What is your name?" He said, "Legion," because many demons had entered into him. The demons begged Jesus not to command them to go into the abyss. There was a herd of many pigs feeding on the mountain nearby, and the demons begged Him to allow them to enter into the pigs. He allowed them. When the demons had come out of the man, they entered into the pigs. The herd rushed down the steep bank into the lake and was drowned. When the keepers saw what had happened, they fled and told it in the city and villages. People went out to see what had happened and came to Jesus. They found the man from whom the demons had gone out sitting at the feet of Jesus, clothed and in his right mind. They were afraid. Those who had seen it told them how the demoniac had been saved.

8:26-36. And they went to the country of the Gerasenes, which is over against Galilee. And when He went out on land, there met Him a certain man who had devils, and for a long time had not worn clothing, nor abode in a house, but in the tombs. And when he saw Jesus, he cried out, and fell down before Him, and with a loud voice said, What is there between me and Thee, Jesus, Son of God Most High? I beseech Thee, Torment me not. But He had commanded the unclean spirit to go out of the man: for from a long time it had seized him, and he was kept bound with chains and fetters, and was watched: and breaking his bonds, he was driven, by the devil into the wilderness. And Jesus asked him, saying, What is thy name? And he said, Legion: because that many devils had entered into him. And they besought Him not to command them to go into the abyss. But there was there a herd of many swine feeding on the mountain: and they besought Him to suffer them to enter into them. And He suffered them. But when the devils had gone out of the man, they entered into the swine. And the herd rushed over the precipice into the lake, and was drowned. When then the keepers saw what had happened, they fled, and told it in the city and villages. And they went out to see what had happened, and came to Jesus, and found the man out of whom the devils had gone sitting at the feet of Jesus clothed, and sober-minded. And they were afraid. But they who saw it told them in what manner the demoniac had been saved.

The prophet Habakkuk foresaw the glory of the Savior and, overcome by His wonderful deeds, offered up praises to Him, saying: "O Lord, I have heard Your hearing and been afraid. I have considered Your doings and been astonished." For which of the deeds performed by our common Savior Christ can anyone say is not worthy of complete admiration? Which of them is not great and highly praiseworthy, and proof of His godlike authority? We can see this very clearly in what has just been read to us from the Gospel Scriptures. Let us observe, then, the tyranny of the enemy shaken by Christ, and the earth set free from the wickedness of demons. Let us see the heads of the serpent crushed by Him, and the swarm of venomous reptiles driven away, overpowered and terrified. And those who in ancient times had been full of cunning and audacity—who had held subject to their control everything under the heavens, who had prided themselves on their expensive temples and their beautifully carved altars, who had been honored with sacrifices and crowned with universal praises—fall from their former glory. Now, as though they retain authority over not even a single person, they beg for a herd of pigs! This is clear proof of the unexpected misery that had befallen them and of their utter defeat.

THE prophet Habakkuk foresaw the glory of the Saviour, and, overcome by His wonderful deeds, he offered up praises unto Him, saying: "O Lord, I have heard Thy hearing, and been afraid: I have considered Thy doings, and been astonished." For of which of the deeds wrought by our common Saviour Christ can any one say, that it is not worthy of all admiration? which of them is not great, and highly to be praised, and a proof of His godlike authority? And this we can very clearly see in what has been here read to us from the evangelic Scriptures. Let us behold, then, the tyranny of the enemy shaken by Christ, and the earth set free from the wickedness of demons: let us see the heads of the serpent bruised by Him, and the swarm of venomous reptiles driven away overpowered and in terror: and those who in old time had been full of cunning and audacity; who had held subject to their sway all that lies beneath the heavens; who had prided themselves upon their temples of vast cost, and on their beautifully sculptured altars; who had been honoured with sacrifices; and crowned with universal praises; fall from their former glory, and as though retaining sovereignty over no one single man, beg for a herd of swine! A very plain proof is this of the unexpected misery that had befallen them, and of their being broken utterly.

I realize that in my discussion I have jumped ahead, so to speak, from where we started, and have rushed to the later part of the passage. So let us, like a swift and powerful horse, pull back to the beginning as if with a bridle. The Saviour had landed with the holy disciples in the country of the Gerasenes, and immediately a man met them who was inhabited by many unclean spirits. He was without mind and understanding, no different from those already dead and buried in the earth—or perhaps even in a worse condition. For the dead are carefully wrapped in their burial cloths and laid in the earth as if on their mother's lap, but this man, in great misery and nakedness, wandered among the tombs of the dead in utter wretchedness, living a disgraceful and shameful life. He was proof of the cruelty of the demons and a clear demonstration of their impurity. Beyond this, it stands as an accusation against them of their hatred toward humanity. They want no one on earth to be sober-minded, but wish everyone to be as if drunk and crazed, knowing nothing beneficial to them, and left ignorant even of the One who is the Maker of all. For whoever they possess and bring under their power, they immediately turn into an example of great misery, stripped of every blessing, deprived of all sobriety, and robbed completely even of reason itself.

But no more: for I perceive that in my discourse I have taken a leap, as it were, from what we began with, and have hurried to the latter part of the lesson. Come, therefore, that, like a fleet and strong-limbed horse, we may as with a bridle, turn it back to the beginning. For the Saviour, in company with the holy disciples, had landed in the country of the Gerasenes; and immediately a man met them, in whom dwelt many unclean spirits: and he was void of mind and understanding, and in no respect different from those already dead, and laid in the earth: or rather, perhaps, even in a more miserable state. For they, carefully wrapped in their grave-clothes, are laid in the earth, like one on his mother's bosom: but he, in great misery and nakedness, wandering among the graves of the dead, was in utter wretchedness, leading a disgraceful and ignominious life: and so was a proof of the cruelty of the demons, and a plain demonstration of their impurity. And besides this, it is a charge and accusation against them of hatred unto mankind: for they would have no man whatsoever upon earth sober, but wish them like one intoxicated, and crazed, to know nothing to their profit, but be left in ignorance even of Him Who is the Maker of all. For of whomsoever they have possession, and have subjected to their power, him at once they make an example of great misery, deprived of every blessing, and destitute of all sobriety, and bereft moreover entirely even of reason itself.

But why, some ask, do demons have possession of people? To those who want this explained, I answer that the reason for these things is very deep. For somewhere God is addressed by one of His saints, "Your judgments are a vast abyss." But as long as we keep this in mind, we will perhaps not miss the mark. The God of all, then, deliberately permits some to fall into their power, not so much that they may suffer, but that we may learn by their example how the demons treat us, and so may avoid wanting to be subject to them. For through the suffering of one person, many are instructed.

But why, say some, have they possession of men? To such, then, as wish to have this explained, I answer, that the reason of these things is very deep: for so somewhere God is addressed by one of His saints, "Thy judgments are a vast abyss." But as long as we bear this in mind, we shall perchance not shoot beside the mark. The God of all, then, purposely permits some to fall into their power, not so much that they may suffer, as that we may learn by their example in what way the demons treat us, and so may avoid the wish of being subject to them. For by the suffering of one, many are edified.

But the Gerasene, or rather the herd of demons hiding within him, fell down before Christ's feet, saying, "What is there between me and You, Jesus, Son of God Most High? I beg You, do not torment me." Here observe, I ask you, the mixture of fear with great boldness and excessive pride, and that the words he is forced to speak are combined with inflated arrogance! For it is proof of the enemy's pride that he dares to say, "What is there between me and You, Jesus, Son of God Most High?" You know with certainty, then, that He is the Son of God Most High. You therefore confess that He is also God, and Lord of heaven and earth, and of all things in them. And how, then, having seized what is not yours, or rather what is His, and claimed for yourself a glory to which you have no right whatsoever—for you demanded to be worshipped—did you claim that He had nothing to do with you, when, as far as your efforts went, you caused Him to be expelled from that dignity which most properly belongs to Him alone? All people on earth are His, and you wickedly corrupted them, removing them far from the knowledge of Him Who truly is the Lord and Maker of all, and plunged them into the mire of sin, making them your worshippers. And afterward do you say, "What is there between me and You?" What earthly king would tolerate having those placed under his rule harassed by barbarians? Or what shepherd is so uncaring and indifferent that when savage beasts attack his flocks, he pays no attention to the disaster and makes no effort to help his sheep? Confess, even though against your will, who you are and to Whom you speak. Speak words that befit you, such as "I beg You, do not torment me." For He had commanded, it says, the spirit to go out of the man.

But the Gerasene, or rather the herd of demons lying concealed within him, fell down before Christ's feet, saying, "What is there between me and Thee, Jesus, Son of God Most High? I beseech Thee, torment me not.'" Here observe, I pray, the mixture of fear with great audacity, and overweening pride: and that the words which he is forced, as it were, to ejaculate, are coupled with inflated haughtiness! For it is a proof of the pride of the enemy, that he ventures to say, "What is there between me and Thee, Jesus, Son of God Most High? Thou knowest, then, for certain, that He is the Son of God Most High: thou therefore confessest that He is also God, and Lord of heaven and earth, and of all things therein: and how, then, having usurped that which is not thine, or rather that which is His, and assumed to thyself a glory which in no possible way is thy right:—-for thou claimedst to be worshipped:—-didst thou affirm that He had nothing to do with thee, Whom, as far as thy endeavours went, thou causedst to be expelled from that dignity which most fitly is His alone? All men upon earth are His; and these thou wickedly corruptedst, removing them far from the knowledge of Him Who truly is the Lord and Maker of all, and plungedst them into the mire of sin, making them thy worshippers:—-and afterwards dost thou say, "What is there between me and Thee?" What earthly king would endure to have those placed under his sceptre harrassed by barbarians? Or what shepherd is so unfeeling and indifferent, as when savage beasts attack his flocks, to take no heed of the calamity, nor endeavour to aid his sheep? Confess, even though against thy will, who thou art, and to Whom thou speakest. Utter words such as befit thee: such namely as, "I pray Thee, torment me not." "For He had commanded, it says, the spirit to go out of the man."

Notice again, I ask you, the incomparable majesty of the One who is above all—Christ himself. With irresistible power and unmatched authority, He crushes Satan simply by willing it to be so. He does not allow Satan even to attempt to oppose His commands. Christ's will was like fire and flames to him, so that what the blessed Psalmist said is true: "the hills melted like wax before the face of God." And elsewhere: "Touch the hills, and they shall smoke." He compares those proud and arrogant powers of wickedness to hills. Yet these powers, as if they had touched fire, melt like wax before the might and sovereignty of our Savior. And they also smoke. Now smoke is a sign of fire about to burst into flame, and this is what the impure spirits must endure.

Observe, I pray again, the incomparable majesty of Him Who transcends all, even of Christ. With irresistible might and unequalled authority He crushes Satan by simply willing that so it should be. He does not permit him to venture to give one look of opposition to His commands. Fire and flames unto him was Christ's will: so that it is true as the blessed Psalmist said, that "the hills melted like wax before the face of God." And again elsewhere, "Touch the hills, and they shall smoke." For he compares to the hills those high and boastful powers of wickedness; which nevertheless, as though in contact with fire, melt like wax before the might and sovereignty of our Saviour. And besides this they smoke: now smoke is an indication of tire about to burst into a blaze; and this it is the lot of the impure spirits to suffer.

But Christ asked him and commanded him to tell, "What is your name?" And he said, "Legion, because many demons had entered into him." Did Christ ask because He did not know, and like one of us, wanted to learn something that had escaped Him? But how is it not completely absurd for us to say or imagine anything of the kind? For as God, "He knows all things, and searches the hearts and minds." He asked, therefore, for the sake of the plan of salvation, so that we might learn that a great multitude of demons shared the one soul of the man, creating in him a wretched and impure madness. For he was their work, and they are indeed "wise to do evil," as the Scripture says, but to do good they have no knowledge.¹²

But Christ asked him, and commanded him to tell, What was his name. And he said, "Legion, because that many devils had entered into him." Did Christ then ask because He did not know it, and like one of us, wished to learn it as something that had escaped Him? But how is it not perfectly absurd for us to say or imagine any thing of the kind? For as being God, "He knoweth all things, and searcheth the hearts and reins." He asked therefore for the plan of salvation's sake, that we might learn that a great multitude of devils shared the one soul of the man, engendering in him a wretched and impure madness. For he was their work, and they indeed are "wise to do evil," as the Scripture saith, but to do "good they have no knowledge."¹²

The Psalmist said, "let us keep the feast with flowers" and "Let all the people clap their hands." We should remember what kind of enemies we had and who those rulers were over all things under heaven before our Savior came. They were bitter, impure, murderers, and filled with every kind of immorality. But Christ sets us free from the hatred of these harmful beings. So let us cry out with celebration and joy in our great happiness, "We will cut apart their cords and throw off their yoke from us." For we have been set free, as I said, by Christ's power and rescued from those bitter and wicked beings who long ago ruled over us.

As therefore the Psalmist said, "let us keep the feast with flowers." And "Let all the people clap their hands." For let us bear in mind what was the character of our enemies; and who were those princes of all beneath the heavens before the coining of our Saviour: bitter were they, impure, murderers, and full of all immorality. But Christ setteth us free from the hatred of these noxious beings. Let us therefore with exultation and gladness in our great joy exclaim, "We will cut asunder their cords, and cast away their yoke from us." For we have been set free, as I said, by the might of Christ, and delivered from those bitter and iniquitous beings, who in old time had the dominion over us.

The herd of impure spirits asked for a herd—one worthy of them and like themselves—of swine! And Christ deliberately gave them permission, though He knew full well what they would do. I can imagine someone asking, "Why did He grant their request?" Our answer is this: He gave them the power so that this, like all His other actions, might benefit us and fill us with the hope of safety. But perhaps you will say, "How, and in what way?" Listen then. They asked for power over swine, clearly because it was something they did not possess. For how can there be any doubt that they would not have asked for it if they could have taken it without obstacle? But if these spirits have no power over such trivial and worthless things, how can they harm anyone whom Christ has sealed and who places their hope in Him? Take comfort then in your heart. Perhaps you were frightened when you heard that a crowd of wicked spirits lived in one man and made him wander among the graves of the dead in shame and nakedness, stripped of mind and understanding. Since you too are a person exposed to temptations, you feared such a bitter and unbearable misery, should Satan attack you. Lift up your heart to confidence then. Do not think that any such thing can happen while Christ surrounds us with protection and love. It is certain that they have no power even over swine. So great is the providence that the Almighty Governor of our affairs chooses to bestow on human affairs. For He even said to the holy apostles, "Are not two sparrows sold for a farthing? And not one of them falls to the ground without your Father. And even the hairs of your head are all numbered. Fear not therefore, you are of more value than many sparrows." For if He gives His protection to such trivial and worthless things, how will He not consider us worthy of all care, for whose sake He who by nature is God even became man and endured the insults of the Jews? Away with fear, then! For God helps and surrounds with the armor of His favor those who wish to live for Him and who seek to do those things that are pleasing in His sight.

The herd then of impure spirits asked for a herd—-worthy of and like itself—-of swine! And Christ purposely gave them leave, though He well knew what they would do. And I can imagine some one saying, Why did He grant their request? To which we answer, That He gave them the power, in order that this, like all His other conduct, might be a means of benefit to us, and inspire us with the hope of safety. But perhaps thou wilt say, How, and in what manner? Listen therefore. They ask for power over swine: plainly as something which they do not possess. For what possible doubt can there be, that they would not have asked it, if it had been in their power to take it without hindrance? But those who have no power over things thus trifling and valueless, how can they injure any one of those whom Christ has scaled, and who place their hope on Him? Comfort therefore thy heart: for perhaps thou wast terrified at hearing that a crowd of wicked spirits dwelt in one man, and made him wander among the graves of the dead in shame and nakedness, and bereft of mind and understanding. Inasmuch as thou too art a man exposed to temptations, thou fearedst a misery thus bitter and unendurable, should Satan attack thee. Rouse therefore thy heart to confidence: do not suppose that any such thing can happen while Christ surrounds us with protection and love. It is certain that they possess no power even over swine. So great is the providence which the Almighty Governor of our affairs deigns to bestow on human things. For He even said to the holy apostles, "Are not two sparrows sold for a farthing? and not one of them falleth to the ground without your Father. And even the hairs of your head are all numbered. Fear not therefore, ye are of more value than many sparrows." For if He bestow His protection upon things thus trifling and valueless, how will He not deem us worthy of all regard, for whose sake He Who by nature is God, even became man, and endured the contumelies of the Jews? Away therefore with fear: for God aids, and encircles with the armour of His good pleasure those whose wish it is to live for Him, and who seek to perform those things that are pleasing in His sight.

We can also learn from what happened to the herd of swine that wicked demons are cruel, harmful, destructive, and treacherous to those who are under their power.

And this too we may learn, from what befel the herd of swine, that wicked demons are cruel, and mischievous, and hurtful, and treacherous to those who are in their power.

This is clearly proven by the fact that they drove the swine over a cliff and drowned them in the water. Christ therefore granted their request so that we might learn from what happened that their disposition is ruthless and bestial, incapable of being softened, and focused solely on doing evil to those whom they can get into their power.

This the fact clearly proves, that they hurried the swine over a precipice and drowned them in the waters. Christ therefore granted their request, that we might learn from what happened, that their disposition is ruthless and bestial, incapable of being softened, and solely intent on doing evil to those whom they can get into their power.

If anyone among us is wanton and swinish, filth-loving and impure, and willingly contaminated with the abominations of sin, such a person by God's permission falls into their power and sinks into the abyss of perdition. But it can never happen to those who love Christ that they become subject to them, nor to us, as long as we walk in His footsteps and, avoiding negligence in doing what is right, desire those things which are honorable and belong to that virtuous and praiseworthy way of life which Christ has marked out for us by the precepts of the Gospel. By Him and with Him, to God the Father be praise and dominion with the Holy Spirit, forever and ever, Amen.

if therefore there be any one among us wanton and swinish, filth-loving and impure, and willingly contaminated with the abominations of sin, such a one by God's permission, falls into their power, and sinks into the abyss of perdition. But it can never happen to those who love Christ, to become subject unto them: nor to us, as long as we walk in His footsteps, and, avoiding negligence in the performance of what is right, desire those things which are honourable, and belong to that virtuous and laudable conversation, which Christ has marked out for us by the precepts of the Gospel: by Whom and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

When Jesus returned, the crowd welcomed him, for they were all waiting for him. A man named Jairus came forward. He was a ruler of the synagogue, and he fell down at Jesus' feet and begged him to come to his house because he had an only daughter, about twelve years old, and she was dying. As Jesus went, the crowds pressed around him. A woman who had suffered from a flow of blood for twelve years and had spent all her resources on physicians without being healed by any of them came up behind him and touched the hem of his garment. Immediately her bleeding stopped. Jesus said, "Who touched me?" When everyone denied it, Peter and those with him said, "Master, the crowds are pressing in on you from all sides." But Jesus said, "Someone touched me, for I know that power has gone out from me." When the woman saw that she had not escaped his notice, she came trembling and fell down before him. In front of all the people she explained why she had touched him and that she had been healed immediately. He said to her, "Daughter, your faith has saved you. Go in peace."

8:40-48. And when Jesus returned, the multitude received Him; for they were all waiting for Him. And behold there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought Him to come to his house; for he had an only daughter, about twelve years old, and she was dying. And as He went, the multitudes thronged Him. A woman who had had an issue of blood twelve years, and had spent all her substance upon physicians, and could be healed of none, came near behind Him, and touched the hem of His garment: and immediately her issue of blood staunched. And Jesus said, Who touched Me? And when all denied, Peter and they that were with him said, Master, the multitudes press and throng Thee. But Jesus said, Some one touched Me; for I know that power has gone forth from Me. And when the woman saw that she was not hid from Him, she came trembling, and fell down before Him, and declared before all the people, for what cause she had touched Him, and that she was healed immediately. And He said unto her, My daughter, thy faith hath saved thee: go in peace.

Those who are skilled at explaining the mystery of the incarnation of the Only-begotten, and whose minds are enlightened with divine light, were commanded by the Spirit: "Declare His praise among the Gentiles, and His miracles among all nations." Did the Spirit command them to proclaim the praise of our universal Savior Christ among the Gentile peoples—that is, to the inhabitants of the whole world—for no other reason than that He might be admired? Or was it not also so that He might be believed in by all people? I firmly affirm it was for both reasons: that He might be admired, and also that we might believe that the Word of God the Father is truly God, even though, as John says, He was made flesh. For He also declares to the Jews somewhere: "If I do not do the works of My Father, do not believe Me; but if I do them, even though you do not believe Me, believe the works."

Those who are skilful in elucidating the mystery of the dispensation of the Only-begotten in the flesh, and whose minds are illuminated with divine light, the Spirit commanded, saying, "Declare His praise among the Gentiles, and His miracles among all nations." Did He then command them to declare the praise of our universal Saviour Christ among the multitudes of the Gentiles, to the inhabitants, that is, of the whole world, for no other reason than that He might be admired, or was it not that He might also be believed on by all men? I verily affirm that it was both in order that He might be admired, and also that we might believe that the Word of God the Father is very God, even though, as John says, He was made flesh. For He also somewhere declares unto the Jews, "If I do not the works of My Father, believe Me not: but if I do them, though ye believe not Me, believe the works."

Let us once again look at Him benefiting crowds through the miracles He performed for their good. There was a ruler and teacher of the synagogue of the Jews named Jairus, and the Gospel narrative here introduces him to us. He fell down before the feet of Christ our common Savior to ask for the release from death and the canceling of corruption. His daughter was, so to speak, at the very gates of the grave. Come then, and let us ask Jairus to tell us how he views the One to whom he makes his request. If you approach Him thinking of Him as merely a man like one of us—that is, as someone who has no power greater than our own—you miss the point and have strayed from the right path by asking from a man what requires the power of God. The supreme nature alone is able to give life to the dead. It alone possesses immortality, and from it everything that is brought into being receives its life and movement. Therefore, ask from human beings the things that belong to human beings, and from God the things that belong to God.

Let us then once again behold Him benefiting multitudes by the miracles He wrought for their good. For there was a ruler and teacher of the synagogue of the Jews, called Jairus; and him the Gospel narrative here announces to us. For he fell down before the feet of Christ our common Saviour, to ask for the unloosing of death, and the annulling of corruption. For his daughter was, so to speak, at the very gates of the grave. Come then, and let us ask Jairus to tell us in what light he regards Him to Whom he offers his request. For if thou drawest near regarding Him as a mere man, and like unto one of us; as one, that is, Who possesses no power superior to ourselves, thou missest thy mark, and hast wandered from the right road, in asking of a man that which requires the power of God. The supreme nature alone is able to give life to the dead. It alone has immortality: and from It every thing that is called into being borrows its life and motion. Ask therefore of men the things that belong unto men, and of God the things that belong unto God.

Moreover, you worship Him as the Almighty God, and you do so knowing and testifying with certainty that He is able to grant you what you ask. What argument, then, is sufficient for your defense, when you once stoned Christ the Saviour of all and joined with the rest in persecuting Him, saying most foolishly and impiously, "We do not stone You for a good work, but for blasphemy, because You, being a man, make Yourself God"?

Moreover thou worshippest Him as the Almighty God: and doest so, as certainly knowing and testifying that He is able to give thee the accomplishment of thy requests. What argument therefore is sufficient for thy defence, that once thou stonedst Christ the Saviour of all; and with the rest didst persecute Him, and most foolishly and impiously say, "For a good work we stone Thee not, but for blasphemy: because that Thou being a man, makest Thyself God."

And we must wonder not only at this, but at what follows as well. For Lazarus was raised from the dead at the command of Christ, who made him come out of the grave itself after he had been there four days and corruption had already set in. Those who witnessed the miracle were amazed at the majesty of the act. But the rulers of the Jewish synagogue made the very miracle a source of envy, and this great and excellent deed was stored up in their memory as a seed from which the guilt of murder sprang. For when they assembled, they took counsel with one another, certainly not for any lawful purpose, but rather for one that brought their final doom upon them. They said, "What are we doing? This man performs many miracles. If we let him go on like this, the Romans will come and take away both our nation and our place." What do you say to this, O Jairus? You saw death abolished in the case of Lazarus—death which had always been harsh and unyielding to everyone before. You saw destruction lose its power, from which no one on earth had escaped. How then can you imagine that you can subject to death the one who is supreme over death, the destroyer of destruction, and the giver of life? How can he who delivered others from the snares of death himself be liable to suffer it, unless he chooses to do so for the sake of the plan of salvation? Therefore the text concerning them is true: "they are foolish children, and unwise."

And not only must we wonder at this, but at the following as well. For Lazarus indeed arose from the dead at the summons of Christ, Who made him come forth from the very grave, when he had been there four days, and corruption had already begun. And those indeed who were spectators of the miracle were astonished at the majesty of the deed. But the rulers of the synagogue of the Jews made the very miracle food for envy, and an act thus great and excellent was stored up in their memory as a seed whence sprung the guilt of murder. For when they had assembled, they took counsel one with another, certainly for no lawful deed, but for one rather that brought upon them their final doom. For they said, "What do we? for This man doeth many miracles. If we let Him thus alone, the Romans will come, and take away both our nation and our place." What then sayest thou to this, O Jairus? Thou sawest death abolished in the case of Lazarus; death which always and to every one before had been stern and unyielding. Thou sawest destruction lose its power, from which no one on earth had escaped. And how then dost thou imagine thou canst make Him subject unto death Who is supreme over death: the Overthrower of destruction, and the Giver of life? How can He Who delivered others from the snares of death, Himself be liable to suffer it, unless He wills so to do for the plan of salvation's sake. The text therefore concerning them is true, "that they are foolish children, and unwise."

But what happened to the girl brought benefit to her father. Just as the force of the reins sometimes brings a spirited horse that has strayed from the road back to its proper course, so trouble often compels the human soul to yield obedience to things that are good for it and commanded. We find blessed David also speaking to God about those men who were not yet willing to walk uprightly and were being led by the disorderly impulses of their minds toward the pit of destruction. "With bridle and bit You shall restrain the jaws of those who do not draw near to You." For the force of circumstances brings people, as I said, even against their will to the necessity of bowing their neck to God, as we can see indirectly shown in the Gospel parables. For Christ said somewhere that when the banquet was ready, a servant was sent to call people to the supper and gather those who were invited, but they would not come, using various fictitious excuses. Then the Lord told that servant: "Go into the highways and hedges, and compel them to come in so that my house may be filled." What does it mean for people to be invited from the hedges—and by force, as it were—if not what is being referred to here? For sometimes unbearable misfortunes hedge people into extreme misery, and when they encounter care and assistance from those who fear Christ, they are led to faith in him and love. Being weaned from their former error received by tradition from their fathers, they accept the saving word of the Gospel. And we may rightly say that these are those who are called from the hedges. It is indeed more excellent and praiseworthy when the withdrawal from former error to hasten to the truth is the fruit of free will. Such converts gather the confirmation of their belief from the sacred Scriptures and enjoy the instruction of those who are skilled in initiating people into the mysteries, and they will advance toward a correct and blameless faith. But those others who are kindled, so to speak, by force and the troubles they encounter to the acknowledgment of the truth are not on an equal footing with the former. Once admitted, they must be careful to maintain constancy and flee from fickle instability, for it is their duty to preserve an unwavering faith, lest they be found reprobate and feeble workers, deserters after the seal, cowards and traitors after taking up arms. Let them not rush back to their former deeds, lest what was spoken by one of the holy apostles be said of them: "For it would have been better for them not to have known the way of truth than, having known it, to turn back from the holy commandment that was delivered to them. The case of the true proverb has befallen them: the dog that returns to his vomit, and the sow that was washed to wallowing in the mire."¹³

But the fate of the damsel was not without profit to her father. For just as sometimes the violence of the reins brings the spirited steed that has bounded away from the road back to its proper course, so also trouble often compels the soul of man to yield obedience to those things which are for its good, and are commanded. To this effect we find the blessed David also addressing God over all, concerning those men who, not being as yet willing to walk uprightly, were led on, so to speak, by the disorderly impulses of their mind to the pit of destruction. "With bridle and bit Thou shalt restrain the jaws of those who draw not near to Thee." For the force of circumstances brings men, as I said, even against their wills to the necessity of bowing their neck to God, as we may see indirectly shewn in the Gospel parables. For Christ somewhere said, that when the banquet was ready, a servant was sent to call them to the supper, and gather those that were bidden: but they, employing fictitious excuses of various kinds, would not come. Then the Lord, it says, spake to that servant: "Go into the highways and hedges, and compel them to come in that My house may be filled." What then is the meaning of men being invited from the hedges,—-and that as it were by force,—-if it be not what is here referred to? For sometimes misfortunes beyond the power of endurance hedge men into extreme misery: and meeting, it may be, with care and assistance from those who fear Christ, they are thus led on unto faith in Him and love: and being weaned from their former error received by tradition from their fathers, they accept the saving word of the Gospel. And such we may well affirm to be those who are called from the hedges. It is indeed more excellent and praiseworthy, when the withdrawal from former error to hasten to the truth is the fruit of freewill: and such converts gathering the confirmation of their belief from the sacred Scriptures, and enjoying the instruction of such as are skilful in initiating men into the mysteries, will advance onwards to a correct and blameless faith. But those others, who are kindled, if we may so speak, by force and the troubles they meet with to the acknowledgment of the truth, are not upon an equality with the former, but when admitted must be careful to maintain constancy, and flee from a fickle levity: for it is their duty to preserve an unwavering faith, lest they be found reprobate and feeble workers, deserters after the seal, cowards and traitors after taking up arms. Let them not hasten back to their former deeds, lest that be said of them which was spoken by one of the holy apostles: "For it had been better for them not to have known the way of truth, than having known it to turn back from the holy commandment that was delivered unto them. The case of the true proverb has befallen them: the dog that returns to his vomit, and the sow that was washed to wallowing in the mire."¹³

Not to make this digression too long, let us return to our original subject. Jairus came near, but we deny that his coming was the result of free will. Rather, it was the fear of death that made him act in this way against his will, for death had already, so to speak, attacked his daughter, and she was his only child. He completely disregarded his reputation for consistency in his wicked words and thoughts. For the same man who had often tried to kill Christ for raising the dead from the grave now asks him to release his daughter from death. So that his character might be shown to be harsh and detestable, and that he might be proven to be such by the facts themselves, Christ went with him and granted his request.

Not however to make this digression too long, let us return to our original subject. Jairus then drew near; but we deny that his coming was the fruit of freewill; rather it was the fear of death which made him thus act against his will: for it had already, so to speak, assailed his daughter; and she was his only one. He set utterly at nought then the reputation of consistency in his wicked words and thoughts. For he who had ofttimes made the attempt to slay Christ, for raising the dead from the grave, asks of Him the unloosing of death. In order then that his character may be seen to be harsh and abominable, and that he may be convicted of being such by the very facts, Christ accompanied him, and yielded to his request.

But there was also a kind of wise strategy in what was done. For if He had not granted his request for grace, both Jairus himself and whoever else suffered under the same ignorance, or rather lack of common sense, would have claimed that He was not able to raise the girl or drive death away from her, even if He had gone to the house. They would have said that being without power and unequal to accomplishing the divine miracle, He made His displeasure at Jairus a pretext for staying away. Therefore, to stop the impure and unbridled slander of the Jews and restrain the tongues of the many people always ready to find fault, He agrees immediately and promises to raise up the one who was in danger. And the promises were followed by their fulfillment, so that disbelief on their part might be without excuse, and so that this miracle, like the rest, might be for their condemnation. For Christ also said of them, "If I had not done among them the works which no one else did, they would not have had sin: but now they have both seen and hated both Me and My Father."

But there was also a sort of wise management in what was done. For had He not yielded to his request for grace, both himself and whosoever else suffered under the same ignorance, or rather, want of common sense, would have said forsooth, that He was not able to raise the damsel, nor drive death away from her, even if He had gone to the house: that being then without power, and unequal to the accomplishment of the divine miracle, He made His displeasure at Jairus a pretext for keeping away. To put a stop therefore to the impure and unbridled calumny of the Jews, and restrain the tongues of the numerous persons ever ready for fault-finding, He consents immediately, and promises to raise up her who was in danger. And the promises were followed by the fulfiment, in order that disbelief on their part might be without excuse, and that this miracle, like the rest, might be for their condemnation. For Christ also said of them, "If I had not done among them the works which none other man did, they had not had sin: but now they have both seen and hated both Me and My Father."

The Savior then went to raise the girl and to establish in the people on earth the sure hope of the resurrection of the dead. But as he was on his way, another miracle, not unlike the first, was wonderfully performed. For there was a woman suffering from a hemorrhage, the victim of a severe and violent illness that refused to yield to the skill of physicians and defied all the treatments of human medicine. For she could not be healed, it says, by anyone, even though she had spent all her resources without restraint on those who promised to cure her disease. When therefore the unhappy woman had given up all hope in human help and now lived only in utter misery, she conceived a wise plan. For she turned to the Physician who is from above, from heaven, as one who is able easily and without effort to accomplish those things that are beyond our power, and whose purposes, whatever he wishes to accomplish, nothing can oppose.

The Saviour then wont to raise the damsel, and to implant in the dwellers upon earth the sure hope of the resurrection of the dead. But as He was midway on His road, another miracle, not unlike the former, was wonderfully wrought. For there was a woman afflicted with an issue of blood, the prey of a severe and violent malady, which refused to yield to the skill of physicians, and set at nought all the appliances of human remedies. For she could "not be healed, it says, by any," even though she had unsparingly lavished all her substance upon those who promised to deliver her from her disease. When therefore the unhappy woman had given up all hope from men, and now survived only for utter misery, she conceived in her a wise plan. For she had recourse to the Physician Who is from above, from heaven, as One Who is able readily and without effort to effect those things that are beyond our power, and Whose decrees, whatever it be He would accomplish, nothing can oppose.

Her faith in this was perhaps prompted by seeing Jairus leading Him to his house, to prove Himself mightier than death by delivering his daughter from its inevitable bonds. For she thought perhaps to herself that if He is mightier than death and the destroyer of corruption, how much more can He also relieve the illness that afflicts her, stopping by ineffable power the flow of her hemorrhage! She draws near therefore and touches the hem of His garment, but secretly and not openly, for she hoped to be able to go unnoticed and, as it were, to steal healing from One who did not know of it. But why, tell me, was the woman careful to go unnoticed? For why should she not draw near to Christ with more boldness than that leper and ask for the removal of her incurable pain? For he said, "Lord, if You will, You can make me clean." Why should she not act like those blind men who, when Christ passed by, called out and said, "Have mercy upon us, Lord Jesus, the Son of David"? What then was it that made that sick woman wish to remain hidden? It was because the law of the all-wise Moses declared any woman who was suffering from a hemorrhage to be impure and everywhere called her unclean, and whoever was unclean might neither touch anything that was holy nor approach a holy man. For this reason the woman was careful to remain concealed, lest as one who had transgressed the law, she should have to bear the punishment which it imposed. And when she touched, she was healed immediately and without delay.

Her faith in this was perhaps occasioned by seeing Jairus leading Him to his house, to prove Himself mightier than death, by delivering his daughter from its inevitable bonds. For she thought perchance within herself, that if He be mightier than death, and the destroyer of corruption, how much more can He also alleviate the malady that afflicts her, staunching by ineffable power the fountains of her issue of blood! She draws near therefore and touches the hem of His garment; but secretly and not openly: for she hoped to be able to escape notice, and. as it were, to steal healing from One Who knew not of it. But why, tell me, was the woman careful to escape notice? For why should she not draw near to Christ with more boldness than that leper, and ask for the remission of her incurable pain?, For he said, "Lord, if Thou wilt, Thou canst make me clean." Why should not she act like those blind men, who when Christ passed by called out and said, "Have mercy upon us, Lord Jesus, the Son of David"? What then was it made that sick woman wish to remain hid? It was because the law of the all-wise Moses imputed impurity to any woman who was suffering from an issue of blood, and everywhere called her unclean: and whoever was unclean, might neither touch any thing that was holy, nor approach a holy man. For this reason the woman was careful to remain concealed, lest as having transgressed the law, she should have to bear the punishment which it imposed. And when she touched, she was healed immediately and without delay.

But the miracle did not remain hidden. The Savior, though knowing all things, asked as if He did not know, saying, "Who touched Me?" When the holy apostles reasonably said, "The crowds are pressing around You," He revealed what had happened, saying, "Someone touched Me, for I know that power has gone out from Me." Did the Lord refuse to let this godlike work—the miracle that happened to the woman—remain concealed because He loved glory? We do not say this at all. Rather, He always keeps in view the benefit of those who are called to grace through faith. Concealing the miracle would have harmed many people, but making it known benefited them greatly, especially the ruler of the synagogue himself. It gave security to the hope he was looking forward to and made him firmly trust that Christ would deliver his daughter from the bonds of death.¹⁴

But the miracle did not remain hid; for the Saviour, though knowing all things, asked as if He knew it not, saying, 'Who touched Me?' And when the holy apostles with good reason said, "The multitudes throng Thee and press Thee," He sets before them what had been done, saying, "Somebody touched Me: for I know that power has gone forth from Me." Was it then for love of glory that the Lord did not allow this instance of His godlike working—-the miracle, I mean, that had happened to the woman to remain concealed? By no means do we say this, but rather, that it was because He ever keeps in view the benefit of those who are called to grace through faith. The concealment then of the miracle would have been injurious to many, but being made known, it benefited them in no slight degree; and especially the ruler of the synagogue himself. For it gave security to the hope to which he looked forward, and made him firmly trust that Christ would deliver his daughter from the bonds of death.¹⁴

But this itself is worthy of our wonder. For that woman was delivered and saved from such a bitter and incurable condition of suffering. And through this we again receive firm assurance that the Emmanuel is truly God. How and in what way? Both from the miraculous event itself and from the words which He spoke with divine authority. "For I know," He said, "that power has gone forth from Me." But it surpasses our capacity, or perhaps even that of the angels, to send forth any power from our own nature as something that belongs to ourselves. Such an act is an attribute belonging only to the Nature that is above all and supreme. For every created being whatsoever that possesses power, whether of healing or anything similar, does not have it from itself, but as something given to it by God. For all things are given to the creature and worked in it, and by itself it can do nothing. Therefore He spoke as God when He said "I knew that power has gone forth from Me."

But it is itself a fit subject for our admiration. For that woman was delivered, being saved from a state of suffering thus bitter and incurable; and thereby we again obtain the firm assurance, that the Emmanuel is very God. How and in what manner? Both from the miraculous event itself, and from the words which with divine dignity He spake. "For, I know, He said, that power has gone forth from Me." But it transcends our degree, or probably that even of the angels, to send forth any power, and that of their own nature, as something that is of themselves. Such an act is an attribute appropriate solely to the Nature That is above all, and supreme. For every created being whatsoever that is endued with power, whether of healing, or the like, possesses it not of itself, but as a thing given it by God. For to the creature all things are given, and wrought in it, and of itself it can do nothing. As God therefore He said "I knew that power has gone forth from Me."

The woman then made her confession. Since her illness—the disease that had afflicted her—was gone, she also set aside the fear that had made her want to stay hidden, and she proclaimed the divine miracle. Therefore she was very fittingly considered worthy of His calming words, and she received assurance that she would no longer suffer from her disease. For our Savior Christ said to her, "Daughter, your faith has saved you; go in peace."

And the woman now made confession; and inasmuch as with her malady, with the disease, I mean, which had afflicted her, she had put off the fear, which made her wish to remain concealed, she proclaimed the divine miracle: and therefore was very fitly deemed worthy of His tranquillizing words, and received security that she should suffer from her malady no more; for our Saviour Christ said unto her, "Daughter, thy faith hath saved thee: go in peace."

This too was for Jairus's benefit, though it was indeed a difficult lesson. For he learns that neither the legal worship, nor the shedding of blood, nor the slaying of goats and calves, nor the circumcision of the flesh, nor the keeping of the sabbaths, nor anything else from these temporary and symbolic matters can save those living on earth. Only faith in Christ can do so—the same faith through which even the blessed Abraham was justified and called the friend of God and counted worthy of special honors. And the blessing of God has been given also to those who, according to the terms of the promise, were to be his sons: that is, to us. "For they are not all Israel who are of Israel, neither because they are the seed of Abraham are they all sons: but the children of the promise are accounted as the seed." This grace belongs to us, then, for we have been adopted as Abraham's sons, "being justified not so much by the works of the law, as by faith in Christ;" by whom, and with whom, to God the Father be praise and dominion with the Holy Spirit, for ever and ever, Amen.¹⁵

And this too was for the benefit of Jairus, though it was indeed a hard lesson. For he learns, that neither the legal worship, nor the shedding of blood, nor the slaying of goats and calves, nor the circumcision of the flesh, nor the rest of the sabbaths, nor ought besides of these temporary and typical matters, can save the dwellers upon earth; faith only in Christ can do so, by means of which even the blessed Abraham was justified, and called the friend of God, and counted worthy of especial honours. And the blessing of God has been given also to those, who according to the terms of the promise were to be his sons: even unto us. "For they are not all Israel; who are of Israel, neither because they are the seed of Abraham, are they all sons: but the children of the promise are accounted as the seed." To us then this grace belongs: for we have been adopted as Abraham's sons, "being justified not so much by the works of the law, as by faith in Christ;" by Whom, and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.¹⁵

While Jesus is speaking, someone comes from the house of the synagogue ruler saying, "Your daughter is dead. Don't bother the Teacher anymore." But when Jesus heard this, he answered and said, "Don't be afraid. Only believe, and she will live." When he came to the house, he allowed no one to go in with him except Peter, James, and John, along with the girl's father and mother. Everyone was weeping and mourning for her. But he said, "Don't weep, for the girl is not dead but sleeping." They laughed at him because they knew she was dead. But he made them all go outside, took her by the hand, and called out, saying, "Girl, get up." Her spirit returned, and she got up immediately. He told them to give her something to eat. Her parents were astonished. He ordered them not to tell anyone what had happened.

8:49-56. And while He is speaking, there cometh one from the ruler of the synagogue's house, saying, Thy daughter is dead: trouble no more the Teacher. But when Jesus heard it, He answered and said, Fear not: believe only, and she shall live. And when He came unto the house, He suffered no one to go in with Him, save Peter, and James, and John, and the father and the mother of the maiden. And all wept and bewailed her. But He said, Weep not: for the damsel is not dead, but sleepeth. And they laughed at Him, knowing that she was dead. But He made them all go out, and took her by the hand, and called, saying, Maid, arise. And her spirit returned, and she arose immediately: and He commanded to give her somewhat to eat. And her parents were astonished. And He commanded them to tell no one what was done.

Come, all who love the glory of the Savior, and by this weave crowns for your heads. Come once again, so we may rejoice in Him, and as we praise Him endlessly, let us say in the words of the prophet Isaiah: "O Lord, my God, I will praise You; and I will praise Your name; for You have done wonderful works, even a counsel true from the beginning." What then is the counsel and purpose of God the Father, which was from the beginning, and was true? Clearly, it concerned us. For Christ knew, even before the foundations of the world, His mystery. But it was in the last ages of the world that He came for the inhabitants of earth, so that having borne the sin of the world, He might abolish both it and death, which is its consequence and was brought upon us through it. For He Himself plainly said, "I am the resurrection and the life," and "he who believes in Me has everlasting life, and shall not come into judgment, but has passed from death to life." And this we shall now see fulfilled in actual events. For the ruler of the synagogue of the Jews came near, and embracing the Savior's knees, begged Him to deliver his daughter from the bonds of death—for she had already been brought down to this and was in extreme danger. And the Savior agreed and set out with him, and was even hurrying onward to the house of the one who asked the favor, knowing well that what was being done would benefit many of those who followed Him and would also be for His own glory. And so on the way the woman was saved, who suffered from a severe and incurable disease. For she had an issue of blood which no one could stop, and which defeated the skill of physicians. But as soon as she touched the hem in faith, she was immediately healed. And a miracle so glorious and clear was, so to speak, accomplished merely by Christ's journey.

O COME, all ye who love the glory of the Saviour, and thereby weave crowns for your heads, come once again, that we may rejoice in Him, and as we extol Him with endless praises, let us say in the words of the prophet Isaiah: "O Lord, my God, I will praise Thee; and I will laud Thy name; for Thou hast wrought wonderful works, even a counsel true from the beginning." What then is the counsel and purpose of God the Father, which was from the beginning, and was true? Plainly that respecting us. For Christ foreknew, even before the foundations of the world, His mystery: but it was in the last ages of the world that He arose for the inhabitants of earth, that having borne the sin of the world, He might abolish both it and death, which is its consequence, and was brought upon us by its means. For so He Himself plainly said, "I am the resurrection and the life:" and "he that believeth on Me hath everlasting life, and shall not come into judgment, but hath passed from death unto life." And this then we shall see fulfilled in actual facts. For the ruler of the synagogue of the Jews drew near, and embracing the Saviour's knees, besought Him to deliver his daughter from the bonds of death:—-for lo! already she had been brought down unto this, and was in extreme danger. And the Saviour consented, and set out with him, and was even hastening onward to the house of him who asked the favour, as well knowing that what was being done would profit many of those who followed Him, and would also be for His own glory. And thus on the way the woman was saved, who was the victim of a severe and incurable malady. For she had an issue of blood, which no one could stanch, and which set at nought the art of physicians: but no sooner had she touched the hem in faith, than she was forthwith healed; and a miracle thus glorious and manifest was, so to speak, the work merely of Christ's journey.

Later, a messenger came from the house of the synagogue ruler and said, "Your daughter is dead. Don't bother the Teacher anymore." What was Christ's response, given that He possesses universal authority, that He is Lord of life and death, and that He accomplishes whatever He desires through the all-powerful decision of His will? He saw that the man was weighed down by sorrow, overwhelmed, shocked, and almost without hope that his daughter could be saved from death. Misfortunes can unsettle even a seemingly stable mind and pull it away from its firm beliefs. So to help him, Christ spoke a kind and life-giving word, one suited to support him in his fainting condition and to produce in him an unshakable faith, saying, "Don't be afraid. Just believe, and she will live."

And afterwards there met them from the ruler of the synagogue's house a messenger, saying: "Thy daughter is dead: trouble not the Teacher." What, then, was Christ's answer, seeing that He possesses universal sovereignty; that He is Lord of life and death; and by the all-powerful determination of His will accomplishes whatsoever He desires? He saw the man oppressed with the weight of sorrow, swooning, and stupefied, and all but despairing of the possibility of his daughter being rescued from death. For misfortunes are able to disturb even an apparently well-constituted mind, and to estrange it from its settled convictions. To aid him, therefore, He gives him a kind and saving word, fit to sustain him in his fainting state, and work in him an unwavering faith, saying, "Fear not: only believe, and she shall live."

When He arrived at the home of the man who had asked for His help, He calmed their mourning, silenced the musicians, and stopped those who were weeping, saying, "The girl is not dead, but sleeping." And they laughed at Him, it says. Notice here, I ask you, the great wisdom of His approach. Although He knew perfectly well that the girl was dead, He said, "She is not dead, but sleeping." Why? So that by laughing at Him, they would give a clear and obvious acknowledgment that the girl was dead. For there would probably be some people—the kind who always oppose His glory—who would deny the divine miracle and claim that the girl was not actually dead yet, and that in healing her from illness, Christ had done nothing very remarkable. Therefore, in order to have many witnesses confirm that the girl was dead, He said that she was only sleeping. And no one should claim that Christ spoke falsely. For to Him, since He is Life by physis (nature), nothing is dead. This is also why we, having firm hope in the resurrection of the dead, call them "those who sleep." For they will rise in Christ, and as the blessed Paul says, "They live to Him," in that they are going to live.

And having now come to the house of His supplicant, He quiets their lamentations, silences the musicians, and stops the tears of the weepers, saying, "The damsel is not dead, but rather sleepeth." And they, it says, laughed at Him. Observe here, I pray, the great skill of the management. For though He well knew that the damsel was dead, He said, "She is not dead, but rather sleepeth." For what reason? That by their laughing at Him, they might give a clear and manifest acknowledgment that the damsel was dead. For probably there would be some of that class who always resist His glory, who would reject the divine miracle, and say, that the damsel was not yet dead; and that in being delivered from sickness, there was nothing done by Christ very extraordinary. To have, therefore, the acknowledgment of many that the damsel was dead, He said, that she was rather sleeping. And let no man affirm that Christ spake untruly. For to Him, as being Life by nature, there is nothing dead. And this is the reason why we, having a firm hope of the resurrection of the dead, call them "those that sleep." For in Christ they will arise: and, as the blessed Paul says, "They live to Him," in that they are about to live.

Notice this as well. As if to teach us to avoid vainglory—though certainly we cannot perform such remarkable deeds—when He came to the house where the girl was lying dead, He took in with Him only three of the holy Apostles, along with the girl's father and mother.

But observe this also. For as if to teach us to avoid vainglory;—- though certainly no such admirable deeds can be wrought by us;—-when He came to the house in which the damsel was lying dead, He took in with Him but three of the holy Apostles, and the father and the mother of the damsel.

And the way He performed the miracle was worthy of God. For having taken her by the hand, it says, He said, "Girl, get up," and she got up immediately. What power there is in a word, and what irresistible might in His commands!

And the manner in which He wrought the miracle was worthy of God. For having taken her, it says, by the hand, He said, Damsel, arise: and she arose immediately. O the power of a word, and the might of commands that nothing can resist!

O the life-giving touch of the hand that abolishes death and corruption! These are the fruits of faith, for the sake of which the law was also given to the people of old through Moses.

O the life-producing touch of the hand, that abolishes death, and corruption! These are the fruits of faith, for the sake of which the law also was given to those of old time by the hand of Moses.

But perhaps someone might object to this by saying: 'Look, anyone can see that the ceremonial practices commanded by the law are unlike and in conflict with faith in Christ, for the law commands us to

But perhaps some one may say to this: 'But lo! any one can see that the ceremonial ordained by the law is unlike and at variance with faith in Christ: for the law commands us to

make use of bloody sacrifices, but faith rejects everything of that kind and has brought in for humanity a worship to be offered in spirit and in truth. For even Christ is somewhere found speaking thus by the harp of the Psalmist to God the Father in heaven: "Sacrifices and offerings You did not desire: whole burnt offerings and offerings for sins gave You no pleasure: but a body You have prepared for Me. Then I said, Look! I come: for in the scroll of the book it is written of Me: I delight to do Your will, O God." Therefore, offerings made by blood are useless, but the sweet fragrance of spiritual worship is very acceptable to God. And no one can present this to Him unless he first possesses that faith which is by Christ. And the blessed Paul bears witness to this where he writes: "Without faith, no one can ever do what is well pleasing."¹⁶

make use of bloody sacrifices; but faith rejects everything of the kind, and has brought in for mankind a worship to be offered in spirit and in truth. For even Christ is somewhere found thus speaking by the harp of the Psalmist to God the Father in heaven: "Sacrifices and offerings Thou didst not desire: whole burnt offerings, and for sins, Thou hadst no pleasure in: but a body hast Thou framed for Me. Then said I, Lo! I come: for in the chapter of the books it is written of Me: I delight to do Thy will, O God," Offerings therefore by blood are unavailing; but the sweet savour of spiritual worship is very acceptable to God. And this no man can present unto Him, unless first he possess that faith which is by Christ. And the blessed Paul bears witness to this, where he writes: "Without faith, no man can ever do that which is well pleasing. "'¹⁶

We need, therefore, to explain what we mean when we say that the law was given because of faith. The blessed Abraham was justified by obedience and faith. For it is written: "Abraham believed God; and he was called the friend of God, and faith was counted to him for righteousness." And God promised him both that he would be the father of many nations and that all nations would be blessed in him—that is, through imitating his faith. One can see, then, that the grace that comes by faith existed before the ceremonial requirements commanded by the law, since Abraham obtained it while still uncircumcised. And afterward, in the course of time, the law came through the hand of Moses. Did it then push aside the justification that is by faith—the justification, I mean, that God promised to those who follow in the footsteps of the faith of our father Abraham, which he had while still uncircumcised? But how can this be true? The blessed Paul therefore writes: "This I say then, that the covenant, which was confirmed long ago by God, the law, which came four hundred and thirty years afterward, does not cancel, so as to nullify the promise given to the fathers." And again: "Is the law then against the promises of God? Certainly not." And the same divine Paul further teaches us the reasons why the law finally came through the ministry of angels, and how it confirms the faith in Christ, having been introduced before the time of the incarnation of the Only-begotten. He says at one time that "the law entered that sin might abound," and at another, "that the Scripture has confined all things under sin," and again, "The law, therefore, was added because of transgressions."

It is necessary, therefore, for us to explain in what sense we say that the law was given because of faith. The blessed Abraham then was justified by obedience and faith. For it is written: "That Abraham believed God; and he was called the friend of God, and faith was counted to him for righteousness." And God promised him both that he should be the father of many nations, and that all nations should be blessed in him; that is to say, by the imitation of his faith. One can see, therefore, that the grace that is by faith is prior to the ceremonial enjoined by the law, in that Abraham attained unto it while still uncircumcised. And afterwards, in process of time, the law entered by the hand of Moses. Did it then thrust away the justification that is by faith,—-that I mean which God promised to those who follow the steps of the faith of our father Abraham, which he had while still uncircumcised? But how can this be true? The blessed Paul, therefore, writes: "This I say then, that the covenant, which was confirmed of old by God, the law, which was four hundred and thirty years afterwards, does not disannul, so as to make the promise given to the fathers of no effect." And again: "Is the law then against the promises of God? It may not be." And the same divine Paul further teaches us the reasons for which the law at length entered by the ministration of angels, and the manner in which it confirms the faith in Christ, by having been brought in before the time of the incarnation of the Only-begotten, saying at one time, that "the law entered that sin might abound:" and at another again, "that the Scripture hath included all things under sin:" and again, "The law, therefore, was added, because of transgressions."

Do you want to learn how the Scripture placed all things under sin? If so, I will explain it as best I can. The pagans, who were without God and without hope, lived in this world as people trapped in pits of wickedness and hopelessly entangled in the chains of sin. The Israelites, on the other hand, did have the law as a schoolmaster, but no one could be justified through it. For bloody sacrifices are worthless to those who remain in their sins. Paul confirms this when he says, "For the blood of bulls and goats cannot take away sins." The law proves that all people are weak, which is why the blessed Paul calls it "the ministry of condemnation." Sin increased through it—not because it caused anyone to sin, but because it declared the condemnation of those who committed offenses. It was given, therefore, because of transgressions, so that since no one could now achieve a blameless life, the justification that comes through Christ would become absolutely necessary. For there was no other way for the people of earth to escape from the tyranny of sin. The law, then, came first for the sake of faith, to declare the guilt of those who were prone to weaknesses and to prove that they were sinners. It therefore sent people, so to speak, to the cleansing that comes through faith in Christ. This is why the blessed Paul also wrote: "Therefore the law was our schoolmaster unto Christ. But now that faith has come, we are no longer under a schoolmaster." For we are all sons of God through faith in Christ Jesus.

Do you wish to learn how the Scripture included all things under sin? If so, I will explain it to the best of my ability. The heathen, then, as those who were without God, and destitute of hope, were in this world as men imprisoned in the pitfalls of baseness, and entangled without hope of escape in the cords of sin. On the other hand, the Israelites possessed indeed the law as a schoolmaster: but no man could be justified by its moans. For there is no profit to them that are in their sins in an offering by blood. And to this Paul again bears witness, saying; "For the blood of bulls, and of goats, cannot take away sins." The law is the proof of the infirmity of all men: and therefore the blessed Paul calls it "the ministry of condemnation." Sin abounded by its means: and that, not as though it made any man sin, but rather because it declared the condemnation of him who was subject to offences. It was enacted, therefore, because of transgressions, that as now no man was able to attain to a blameless life, the bringing in of the justification that is by Christ might be altogether necessary. For there was no other way by which the inhabitants of earth could escape from the tyranny of sin. The law, then, entered first for the sake of faith, to declare the guilt of those who were liable to infirmities, and prove them to be sinners. It sent men, therefore, so to speak, to the cleansing that is in Christ by faith. And for this reason the blessed Paul again wrote: "Therefore the law was our schoolmaster unto Christ. But now that faith has come, we are no longer under a schoolmaster." For we are all sons of God by faith in Christ Jesus.

Faith, then, is in every way the source of life, because it destroys sin, which is the mother and sustainer of death. Christ therefore spoke perfectly to the ruler of the Jewish synagogue when his daughter had died: "Do not be afraid: only believe, and she will live." For, as I have said, Christ gives life to those who come to Him through faith, since He is life itself; "for in Him we live and move, and are:" and He will raise the dead "suddenly, in the twinkling of an eye, at the last trump," as Scripture says. And having this hope in Him, we will both reach the city that is above and reign as kings with Him; through Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.

Faith, then, in every way, is the cause of life, as that which slays sin, the mother and nurse of death. Excellently, therefore, said Christ to the ruler of the synagogue of the Jews, when his daughter was dead; "Fear not: only believe, and she shall live." For, as I said, Christ makes those live who approach Him by faith, in that He is life; "for in Him we live and move, and are:" and He will raise the dead "suddenly, in the twinkling of an eye, at the last trump,"" as it is written. And having this hope in Him, we shall both attain to the city that is above, and reign as kings with Him; by Whom and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

Faith, then, is in every way the source of life, since it destroys sin, which is the mother and nurse of death. Christ therefore spoke excellently to the ruler of the Jewish synagogue when his daughter had died: "Do not be afraid; only believe, and she will live." For as I have said, Christ gives life to those who come to Him through faith, because He is life itself. "For in Him we live and move and have our being," and He will raise up those who believe.

[Selected footnotes moved to the end and renumbered. Almost all marginalia, any purely textual footnotes, most Greek or Syriac material has been omitted without notice]

This text was transcribed by Roger Pearse, Ipswich, UK, in 2006. All material on this page is in the public domain and may be copied freely.

This text was transcribed by Roger Pearse, Ipswich, UK, 2006. All material on this page is in the public domain – copy freely.

The Greek text is displayed using Unicode characters.

Greek text is rendered using unicode.

Blessed are you who are poor, for the kingdom of God is yours.

6:20. Blessed are ye poor: for yours is the kingdom of God.

Those are the Savior's words when he was directing his disciples into the newness of the Gospel life after appointing them to the apostolate. But we must see which poor people he is speaking about when he says such great things, because in the Gospel according to Matthew it is written, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." He wants us to understand by "the poor in spirit" the person who has humble thoughts about himself, whose mind is, so to speak, held in check, whose heart is gentle and ready to yield, and who is entirely free from the guilt of pride.

[From the Syriac] Those are the Saviour's words, when directing His disciples into the newness of the Gospel life after their appointment to the apostolate. But we must see of what poor it is that He speaks such great things: for in the Gospel according to Matthew it is written, "Blessed are the poor in spirit; for theirs is the kingdom of heaven:" wishing us to understand by the poor in spirit the man who entertains lowly thoughts of himself, and whoso mind, so to speak, is closely reefed, and hi3 heart gentle, and ready to yield, and entirely free from the guilt of pride.

This person deserves admiration and is a friend of God. Indeed, God even said through one of the holy prophets, "Upon whom will I look except upon the humble and peaceable person who trembles at my words?" The prophet David also said that "God will not despise a contrite and humbled heart." Furthermore, the Savior Himself says, "Learn from Me, for I am meek and humble in heart." However, in the passages now before us, He says that the poor will be blessed, without adding "in spirit." But the Evangelists speak this way not because they contradict one another, but because they often divide the narrative among themselves. Sometimes they repeat the same details, and at other times what one has left out, another includes in his account, so that nothing essential for the benefit of those who believe in Christ may be hidden. It therefore seems likely that by "the poor" whom He declares blessed, He means those who do not care about wealth, who are above greed, who despise dishonest gain, who have a character free from love of money, and who place no value on the showy display of riches.

[From Mai.] Such a one is worthy of admiration, and the friend of God; yea, He even said by one of the holy prophets; "Upon whom will I look but upon the humble and peaceable, and that trembleth at my words?" And the prophet David also said, that "a contrite and humbled heart God will not set at nought." Moreover, the Saviour Himself also says, "Learn of Me, for I am meek and humble in heart." In the lessons, however, now set before us, He says, that the poor shall be blessed, without the addition of its being in spirit. But the Evangelists so speak, not as contradicting one another, but as dividing oftentimes the narrative among them: and at one time they recapitulate the same particulars, and at another that which has been omitted by one, another includes in his narrative, that nothing essential for their benefit may be hidden from those who believe on Christ.—-[From the Syriac.] It seems likely, therefore, that He here means by the poor, whom He pronounces blessed, such as care not for wealth, and are superior to covetousness, and despisers of base gifts, and of a disposition free from the love of money, and who set no value upon the ostentatious display of riches.

And so the very wise Paul clearly leads us into the best teachings when he says, "Let your attitude be free from the love of money, being content with what you have," and to this he added that "having food and covering, we will be content with these." For it was necessary, absolutely necessary, for those whose work it would be to proclaim the saving message of the Gospel to have a mind unconcerned about wealth and focused only on the desire for better things. However, this argument does not apply to all who have abundant means, but only to those whose desire is set on riches—and who are these? All to whom our Savior's words apply: "Do not store up for yourselves treasures on the earth."

And so the most wise Paul manifestly guides us into the best doctrines, where he says, "Let your disposition be free from the love of money, being contented with what it has:" and to this he has added, that "having nourishment and the means of shelter, we will be therewith content." For it was necessary, absolutely necessary, for those whose business it would be to proclaim the saving message of the Gospel to have a mind careless about wealth, and occupied solely with the desire of better things. The argument, however, does not affect all whose means are abundant, but those only whose desire is set upon riches: and who are these? All to whom our Saviour's words apply: "Store not up for yourselves treasures upon the earth."

Blessed are you who hunger now, for you will be filled.

6:21. Blessed are ye that hunger now; for ye shall be filled.

In Matthew, He says again, "Blessed are they that hunger and thirst after righteousness: for they shall be filled," but here He simply says that "those that hunger shall be filled." We say, therefore, that it is a great and noble thing to hunger and thirst after righteousness—that is, to habitually take part in earnest efforts toward piety, for such is the meaning of righteousness—as if it were our food and drink. And since we ought to give this passage a meaning consistent with the preceding explanations, we say again as follows: The Savior pronounced blessed those who love voluntary poverty, so that they may honorably and without distraction practice the apostolic way of life. For it plainly fits with having neither gold nor silver in their purses, nor two coats, to endure very great hardship in their way of life and barely obtain food for their needs. But this is a burdensome thing for those who are suffering poverty and persecutions, and therefore He who knows hearts very suitably does not permit us to be discouraged because of the results of poverty. For He says that those who hunger now for the sake of their piety toward Him shall be filled—that is, they shall enjoy the intellectual and spiritual blessings that are in store.

In Matthew, however, again He says; "Blessed are they that hunger and thirst after righteousness: for they shall be filled:" but here He simply says, that "those that hunger shall be filled." We say, therefore, that it is a great and noble thing to hunger and thirst after righteousness: that is, habitually to take part in earnest endeavours after piety:—-for such is the meaning of righteousness:—-as if it were our meat and drink. And inasmuch as we ought to give to this passage also a meaning, in accordance with the foregoing explanations, we say again as follows: The Saviour pronounced those blessed who love a voluntary poverty, to enable them honourably, and without distraction, to practise the apostolic course of life. For it is in plain keeping with the having neither gold nor silver in their purses, nor two coats, to endure also very great hardness in their way of life, and scarcely obtain food for their need. But this is a burdensome thing for those who are suffering poverty and persecutions, and therefore He That knoweth hearts, very suitably does not permit us to be dispirited because of the results of poverty: for He says, that those who hunger now for their piety's sake towards Him shall be filled: that is, they shall enjoy the intellectual and spiritual blessings that are in store.

Blessed are those who weep now, because they will laugh.

6:21. Blessed are ye that weep now, for ye shall laugh.

He declares those who weep blessed and says they will laugh. But by those who weep, we understand not those who simply shed tears from their eyes, for this is something common to everyone without exception, whether believers or unbelievers, when anything painful happens. Rather, we mean those who avoid a life of merriment and vanity and carnal pleasures. For we say that some people live in enjoyment and laughter, whereas believers abandon luxury and the careless life of carnal pleasures, and almost weep because of their hatred of worldly things. Our Savior declares these people blessed. And for this reason, since He commanded us to choose poverty, He also crowns with honor the things that necessarily accompany poverty, such as the lack of things needed for enjoyment and the lowness of spirits caused by deprivation. For it is written, "Many are the privations of the just, and the Lord shall deliver them out of them all."

[From the Syriac.] He pronounces them that weep blessed, and says that they shall laugh. But by those who weep, we say that those are not meant who simply shed tears from their eyes: for this is a thing common to all without exception, whether believers or unbelievers, if ought happen of a painful nature; but those rather who shun a life of merriment and vanity, and carnal pleasures. —-[From Mai.] For of the one we say, that they live in enjoyment and laughter; whereas believers abandoning luxury and the careless life of carnal pleasures, and all but weeping because of their abhorrence of worldly things, are, our Saviour declares, blessed; and for this reason, as having commanded us to choose poverty, He also crowns with honours the things which necessarily accompany poverty: such, for instance, as the want of things necessary for enjoyment, and the lowness of spirits caused by privation: for it is written, that "many are the privations of the just, and the Lord shall deliver them out of them all."

When men hate you because you follow Christ, you should consider yourselves blessed. For just as the ancient saints endured persecution from those who lived wickedly, so also those who choose the path of virtue must expect to suffer similar treatment from people who oppose godliness. The world hates those who refuse to participate in its evil practices and who instead pursue righteousness.

6:22. Blessed are ye when men shall hate you.

The Lord already mentioned persecution even before the Apostles had been sent out on their mission. The Gospel anticipated what would happen. It was entirely to be expected that those who proclaimed the Gospel message and made the Jews abandon their legal mode of worship to learn the Gospel way of virtuous living, and who also won over idolaters to acknowledge the truth, would encounter many impious and unholy people. Such people, in their hostility toward piety, stir up wars and persecutions against those who preach Jesus. To prevent the Apostles from falling into unreasonable distress when the time came for such events to happen to them from one source or another, He warns them in advance for their benefit, telling them that even the assault of difficult things to bear will bring its reward and advantage to them. For they will reproach you, He says, as deceivers trying to mislead. They will separate you from themselves, even from their friendship and social circles. But let none of these things trouble you, He says, for what harm will their uncontrolled tongue do to a well-grounded mind? For patiently enduring these things will not be without fruit, He says, for those who know how to endure piously, but is the pledge of the highest happiness. And besides, He points out to them for their benefit that nothing strange will happen to them even when they suffer these things. On the contrary, they will resemble those who before their time brought to the Israelites the words that came from God above. They were persecuted, they were sawn in two, they died killed by the sword, they endured reproaches unjustly cast upon them. He wants them also to understand that they will share in the reward with those whose deeds they have imitated, and they will not fail to win the prophet's crown after having traveled by the same road.¹

Already did the Lord mention persecution, even before the Apostles had been sent on their mission. The Gospel anticipated what would happen. For it was altogether to be expected that those who proclaimed the Gospel message, and made the Jews abandon their legal mode of worship to learn the Gospel way of virtuous living, while too they won over idolaters to the acknowledgment of the truth, would come in contact with many impious and unholy men. For such are they who, in their enmity against piety, excite wars and persecutions against those who preach Jesus. To prevent them, therefore, from falling into unreasonable distress whenever the time should arrive at which such events were sure to befal them from some quarter or other, He forewarns them for their benefit, that even the assault of things grievous to bear will bring its reward and advantage to them. For they shall reproach you, He says, as deceivers, and as trying to mislead: they shall separate you from them, even from their friendship and society: but let none of these things trouble you, He says: for what harm will their intemperate tongue do a well-established mind? For the patient suffering of these things, will not be without fruit. He says, to those who know how to endure piously, but is the pledge of the highest happiness. And besides, He points out to them for their benefit, that nothing strange will happen unto them, even when suffering these things: but that, on the contrary, they will resemble those who before their time were the bearers to the Israelites of the words that came from God above. They were persecuted, they were sawn asunder, they perished slain by the sword, they endured reproaches unjustly cast upon them. He would therefore have them also understand that they shall be partakers with those whose deeds they have imitated; nor shall they fail in winning the prophet's crown, after having travelled by the same road.¹

receive those things that will lead you to eternal life. For it is written that "man does not live by bread alone, but by every word that comes from the mouth of God." All Scripture is indeed inspired by God, but this is especially true of the proclamations in the Gospels. For the One who long ago delivered to the Israelites through the ministry of Moses the law that consisted of types and shadows—this very same One, having become man, spoke to us, as the wise Paul testifies when he writes: "God, who in various ways spoke long ago to the fathers by the prophets, has in these last days spoken to us by His Son," and "we are taught by God." For Christ is truly God and the Son of God. Let us therefore pay careful attention to what He says and carefully examine the very depth of His meaning. For "Woe," He says, "to you who are rich, for you have received your consolation."²

(6:24) [From the Syriac. MS.14,551.] * * * * * * * * receive those things that will lead you unto life eternal. For it is written, that "man doth not live by bread alone, but by every word that goeth forth from the mouth of God." All Scripture, indeed, is inspired of God; but this is especially true of the proclamations in the Gospels: for He Who in old time delivered unto the Israelites by the ministry of Moses the law that consisted in types and shadows, the very same having become man spake unto us, as the wise Paul testifies, writing; "God, Who in divers manners spake in old time to the fathers by the prophets, hath in these last days spoken unto us by His Son:" and "we are taught of God:" for Christ is in truth God and the Son of God. Let us therefore fix our careful attention upon what He says: and scrupulously examine the very depth of His meaning. For "Woe, He says, unto you rich, in that ye have received your consolation."²

This is very appropriately added to His earlier teaching. Having already shown that poverty for God's sake is the source of every blessing, and having said that the hunger and weeping of the saints will not go unrewarded, He now moves on to speak of the opposite kinds of things, saying that these lead to grief and condemnation. He criticizes the rich and those who excessively indulge in pleasures and are constantly enjoying themselves, so that He might use every possible means to benefit those who come to Him—especially the holy Apostles. For if enduring poverty for God's sake, along with hunger and tears (by which is meant being exposed to pain and suffering for the sake of godliness), is valuable before God, and He pronounces a threefold blessing on those who embrace these things, then it necessarily follows that those who have valued the vices that are opposite to these virtues deserve the greatest blame.³

Very fitly is this added to His previous discourse: for having already shewn that poverty for God's sake is the mother of every blessing, and said that the hungering and weeping of the saints would not be without a reward, He proceeds to speak of the opposite class of things, and says of them, that they are productive of grief and condemnation. For He blames indeed the rich, and those who indulge immoderately in pleasures, and are ever in merriment, in order that He may leave no means untried of benefitting those who draw near unto Him, and chief of all the holy Apostles. For if the endurance of poverty for God's sake, together with hunger and tears:—-by which is meant the being exposed to pain and afflictions in the cause of piety:—-be profitable before God, and He pronounce a threefold blessedness on those who embrace them; as a necessary consequence, those are liable to the utmost blame, who have prized the vices, that are the opposites of these virtues.³

In order, then, to win people over to willingness to labor and voluntary poverty for God's sake through the desire for crowns of reward, and on the other hand, to make them flee from riches and from living in luxury and merriment—that is, in worldly amusements—through fear of the threatened punishment, He says that the one group are heirs of the kingdom of heaven, but that the others will be involved in the utmost misery: "for you have received," He says, "your consolation."

In order therefore that men may be won by the desire of the crowns of reward unto willingness to labour, and voluntary poverty for God's sake; and, on the other hand, by fear of the threatened punishment, may flee from riches, and from living in luxury and merriment, that is to say, in worldly amusements, He says that the one are heirs of the kingdom of heaven, but that the others will be involved in the utmost misery: "for ye have received, He says, your consolation."

We are allowed to see this truth beautifully depicted in the Gospel parables as if in a painting. For we have heard the story of the rich man dressed in purple and fine linen, at whose gate Lazarus lay, suffering from poverty and disease, yet the rich man felt no compassion for him. But Lazarus, the text says, was carried to Abraham's bosom, while the rich man was in torment and flame. When he saw Lazarus resting in happiness in Abraham's bosom, he pleaded, saying, "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 tormented in this flame." But what was blessed Abraham's answer? "Son, you received your good things during your life, and Lazarus received evil things, but now he is here in happiness, and you are tormented." Therefore what Christ says here about those who live in wealth, luxury, and merriment is true: that "you have received your consolation," and that those who are now full will hunger, and those who laugh now will weep and lament.⁴⁵

And this truth we are permitted to behold beautifully delineated in the Gospel parables like as in a painting. For we have heard read that there was a rich man decked in purple and fine linen, at whose gate Lazarus was cast, racked with poverty and pain; and the rich man felt no pity for him.—-But Lazarus, it says, was carried to Abraham's bosom; while he was in torments and in flame. And when he saw Lazarus at rest and in happiness in Abraham's bosom, he besought saying, "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 I am tormented in this flame." But what was blessed Abraham's reply? "Son, thou hast received thy good things in thy life, and Lazarus evil things; but now he is here in happiness, and thou art tormented." True therefore is what is here said by Christ of those who live in wealth and luxury and merriment, that "ye have received your consolation:" and of those who now are full, that they shall hunger, and that those who laugh now shall weep and lament.⁴⁵

But come and let us examine the matter among ourselves. Our Savior in His parables has spoken as follows: "Two men went up to the temple to pray; one a Pharisee, and the other a tax collector. And the Pharisee prayed saying, God I thank You that I am not like the rest of mankind, extortioners, unjust, adulterers; or like this tax collector. I fast twice in the week and I pay tithes of all that I possess. But the tax collector, He says, did not venture to lift up his eyes to heaven, but stood beating his breast and saying, God be merciful to me, a sinner. Truly I say to you, that this man went down to his house justified rather than the other." For the proud Pharisee was boasting over the tax collector, and indecently assuming the role of a lawgiver, would have condemned one on whom it was rather his duty to have shown pity. But the other was the accuser of his own weakness, and thereby aided in his own justification, for it is written, "Declare your sins first, that you may be justified." Let us therefore unloose, that is, set free those who are suffering sicknesses from having been condemned by us, in order that God may also unloose us from our faults, for He does not condemn, but rather shows mercy.

But come and let us examine the matter among ourselves. Our Saviour in His parables has thus spoken: "Two men went up unto the temple to pray; the one a Pharisee, and the other a publican. And the Pharisee forsooth prayed saying, God I thank Thee that I am not as the rest of mankind, extortioners, unjust, adulterers; or like this publican. I fast twice in the week: and I pay tithes of all that I possess. But the publican, He says, did not venture to lift up his eyes unto heaven, but stood smiting his breast and saying, God be merciful to me, a sinner. Verily I say unto you, that this man went down to his house justified rather than the other." For the proud Pharisee was boasting over the publican, and indecently assuming the rank of a lawgiver, would have condemned one, on whom it was rather his duty to have shewn pity: but the other was the accuser of his own infirmity, and thereby aided in his own justification; for it is written, "Declare thou thy sins first, that thou mayest be justified." Let us therefore unloose, that is, set free those who are suffering sicknesses from having been condemned by us, in order that God may also unloose us from our faults: for He condemneth not, but rather sheweth mercy.

Closely related, so to speak, to the virtues we have just mentioned is compassion, which He next addresses. For it is a most excellent thing, and very pleasing to God, and in the highest degree fitting for pious souls. Concerning this, it may be enough for us to keep in mind that it is an attribute of the divine nature. "For be ye," He says, "merciful, as also your heavenly Father is merciful." But that we shall be repaid with a generous hand by God, who gives all things abundantly to those who love Him, He has given us full assurance by saying that "good measure, and pressed down, and running over shall they give into your bosom," adding this as well: "for with what measure ye measure, it shall be measured to you." There is, however, an apparent inconsistency between these two statements: for if we are to receive "good measure, and pressed down, and running over," how "shall we be paid back the same measure with which we measure?" For this implies an equal repayment, and not one of far-surpassing abundance. What do we say then? The all-wise Paul frees us from our difficulties by bringing us the solution to the matters in question. For he says that "he who sows sparingly"—meaning by this, he who distributes the necessities of life to those who are in poverty and affliction moderately, and so to speak, with a tight hand, and not plentifully and generously—"shall also reap sparingly"; and he "who sows in blessings shall also reap in blessings." By which is meant, he who bountifully gives. So that if anyone does not have something, he has not sinned by not giving it; for a man is acceptable according to what he has, and not according to what he does not have. And this the law of the very wise Moses has taught us in type: for those who were under the law brought sacrifices to God according to what they severally possessed and were able to afford—some, for instance, bullocks, and some rams, or sheep, or doves, or pigeons, or meal mixed with oil. But even he who offered this, because he had no calf to offer, though it was so little and could be obtained so cheaply, was equal to the other as regards his intention.

Closely neighbouring, so to speak, upon the virtues which we have just mentioned is compassion, of which He next makes mention. For it is a most excelling thing, and very pleasing to God, and in the highest degree becoming to pious souls: and concerning which it may suffice for us to imprint upon our mind that it is an attribute of the divine nature. "For be ye, He says, merciful, as also your heavenly Father is merciful." But that we shall be recompensed with bountiful hand by God, Who giveth all things abundantly to them that love Him, He has given us full assurance by saying, that "good measure, and squeezed down, and running over shall they give into your bosom:" adding this too, "for with what measure ye mete, it shall be measured to you." There is however an apparent incompatibility between the two declarations: for if we are to receive "good measure, and squeezed down, and running over," how "shall we be paid back the same measure wherewith we mete?" for this implies an equal recompense, and not one of far-surpassing abundance. What say we then? The all wise Paul frees us from our difficulties, by bringing us the solution of the matters in question. For he says, that "he that soweth sparingly, meaning thereby, that he who distributeth the necessaries of life to those who are in penury and affliction moderately, and so to speak, with contracted hand, and not plentifully and largely," shall also reap sparingly: and he "that soweth in blessings, in blessings shall also reap." By which is meant, he who bountifully * * * * * [From Mai] So that if anyone hath not, he has not sinned by not giving it; for a man is acceptable according to that which he hath, and not according to that which he hath not. [From the Syriac.] And this the law of the very wise Moses has taught us in type: for those that were under the law brought sacrifices to God according to what they severally possessed, and were able to afford: some for instance bullocks, and some rams, or sheep, or doves, or pigeons, or meal mingled with oil, but even he who offered this * *, because he had no calf to offer, though so little and to be procured so cheaply, was equal to the other as regards his intention.

From the Syriac manuscript 12,154.

From the Syriac. MS.12,154.

Woe to you who are rich, for you have already received your consolation.

6:24. Woe unto you rich; For ye have received your consolation.

This too we must discuss among ourselves: Is it the case that everyone who is rich and possesses abundant wealth is definitively cut off from the expectation of God's grace? Is he entirely shut out from the hope of the saints? Does he have no inheritance or part with those who are crowned? Not so, we say, but rather the opposite—that the rich man might have shown mercy to Lazarus and so have been made a partaker of his consolation. For the Savior pointed out a way of salvation to those who possess earthly wealth, saying, "Make for yourselves friends from unrighteous mammon, so that when you depart this life they may receive you into their tents."

This too we must discuss among ourselves: For is it the case, that every one who is rich, and possesses abundant wealth, is determinately cut off from the expectation of God's grace? Is he entirely shut out from the hope of the saints? Has he neither inheritance nor part with them that are crowned? Not so, we say, hut rather on the contrary, that the rich man might have shewn mercy on Lazarus, and so have been made partaker of his consolation. For the Saviour pointed out a way of salvation to those who possess earthly wealth, saying, "Make unto yourselves friends of the unrighteous mammon, that when ye depart this life they may receive you into their tents."

Love your enemies.

Love your enemies.

The blessed Paul speaks the truth when he says that "if anyone is in Christ, he is a new creation," for all things have become new, both in him and through him—both covenant, law, and way of life. But look closely and see how completely the way of life described here suits those holy teachers who were about to proclaim the message of salvation to every part of the world. Yet from this very fact, they had to expect that their persecutors would be countless and would plot against them in many different ways. If the result had been that the disciples became angry at these troubles and wanted revenge on those who bothered them, they would have kept silent and passed them by, no longer offering them the divine message or calling them to the knowledge of the truth. Therefore it was necessary to restrain the minds of the holy teachers with such a strong sense of the duty of patience that they would endure with courage whatever might happen, even if people insulted them or plotted against them impiously. And this was the conduct of Christ himself above all others as our example: for while still hanging on the precious cross, with the Jewish crowd mocking him, he offered prayers to God the Father on their behalf, saying, "Forgive them, for they know not what they do." Yes, and the blessed Stephen too, while the stones were striking him, knelt down and prayed, saying, "Lord, do not hold this sin against them." And the blessed Paul also says, "being reproached we bless, being reviled we entreat."

[From Mai.] The blessed Paul speaks the truth where he says, that "if any one be in Christ, he is a new creation:" for all things have become new, both in Him and by Him, both covenant, and law, and mode of life. But look closely and see how thoroughly the mode of life here described becomes those holy teachers, who were about to proclaim the message of salvation to every quarter of the world: and yet from this very fact they must expect that their persecutors would be beyond numbering, and that they would plot against them in many different ways, if then the result had been that the disciples had become indignant at these vexations, and wished for vengeance on those that annoyed them, they would have kept silence and passed them by, no longer offering them the divine message, nor calling them to the knowledge of the truth. It was necessary therefore to restrain the mind of the holy teachers by so solemn a sense of the duty of patience, as to make them bear with fortitude whatever might befal, oven though men insulted them, yea and plotted against them impiously. And such was the conduct of Christ Himself above all others for our example: for while still hanging upon the precious cross, with the Jewish populace making Him their sport, He put up unto God the Father prayers in their behalf, saying, "Forgive them, for they know not what they do." Yea, and the blessed Stephen too, while the stones wore smiting him, knelt down, and prayed, saying, "Lord, lay not this sin upon them." And the blessed Paul also says, "being reproached we bless, being reviled we entreat."

The exhortation of our Lord was therefore necessary for the holy apostles, and is also very useful for us, urging us to live rightly and admirably, for it is full of all wisdom. But our mistaken assumptions and the fierce tyranny of our passions make it difficult for our minds to accomplish this. Knowing that the natural person does not accept these things and regards the words of the Spirit as foolishness and impossibilities, He separates such people from those who are able to hear, and says, "I speak to you who hear and are prepared to readily obey My words." For the glory of spiritual strength is shown in trials and hardships. Therefore imitate Christ in these things, "Who when He was reviled, did not revile in return; when suffering, He did not threaten, but entrusted Himself to Him who judges righteously." But perhaps you will object, saying to yourself, 'Christ was God, but I am a weak person, having only a feeble mind, unable to resist the attack of greed and pain.' You speak rightly, for the human mind easily slides into wrongdoing. Nevertheless, I say, the Lord has not left you without His compassion and love. You have Him with you, even within you, through the Holy Spirit, for we are His dwelling place, and He lives in the souls of those who love Him. He gives you strength to bear nobly whatever happens, and to resist courageously the attacks of temptations. "Do not be overcome by evil, but overcome evil with good."⁶⁷⁸

The exhortation of our Lord therefore was necessary for the holy apostles, and most useful for us also, to oblige us to live rightly and admirably: for it is full of all philosophy. But our mistaken preconceived ideas, and the fierce tyranny of our passions, render it a thing difficult for our minds to accomplish: and therefore knowing that the natural man does not admit of these things, regarding as folly and mere impossibilities the oracles of the Spirit, He separates such from those able to hear, and says, "I speak unto you that hear and are prepared readily to perform My words." For the gloriousness of spiritual fortitude is displayed in temptations and labours. Imitate therefore in these things Christ, "Who when He was reviled, reviled not again, suffering He threatened not, but committed Himself to Him that judgeth righteously." But perhaps thou wilt object, saying within thyself, 'Christ was God, but I a frail man, having but a feeble mind, and one unable to resist the attack of covetousness and pain.' Thou speakest rightly: for the mind of man easily slides into wrong doing. Nevertheless, I say, The Lord has not left thee destitute of His compassion and love: thou hast Him by thee, yea within thee, by the Holy Ghost: for we are His abode, and He lodgeth in the souls of them that love Him. He gives thee strength to bear nobly whatever befals, and to resist manfully the attacks of temptations. "Be not overcome therefore by the evil, but overcome the evil in the good."⁶⁷⁸

If someone strikes you on the cheek, offer the other one as well.

6:29. To him that striketh thee on the cheek, offer also the other.

That Christ is the end of the law and the prophets is declared by the most wise Paul, for the law served as a schoolmaster to guide people to His mystery. "But now that faith has come," as the blessed Paul has again himself said, "we are no longer under a guide," for we are no longer children in mind, but on the contrary have grown up to the perfect man, to the measure of the mature age of the fullness of Christ. We do not therefore require milk, but rather food of a more solid nature, such as Christ gives us by setting before us the pathway of that righteousness which surpasses the power of the law. For He Himself said to the holy apostles, "Truly I say to you, unless your righteousness goes over and above, more than that of the Scribes and Pharisees, you cannot enter into the kingdom of heaven." It is therefore necessary to discuss what is meant by the "over and above" in the righteousness according to the saving message of the Gospel.

That Christ is the end of the law and the prophets, is declared by the most wise Paul: for the law served as a schoolmaster to guide men unto His mystery. "But now that faith has come, as the blessed Paul has again himself said, we are no longer under a guide: for no longer are we children in mind, but, on the contrary, have grown up to the perfect man, to the measure of the mature age of the fulness of Christ." We do not therefore require milk, but rather, food of a more solid nature, such as Christ bestows upon us, by setting before us the pathway of that righteousness which surpasses the power of the law. For He said Himself to the holy apostles, "Verily I say unto you, except your righteousness be over and above, more than of the Scribes and Pharisees, ye cannot enter into the kingdom of heaven." This then it is necessary to discuss, what, namely, is meant by the "over and above" in the righteousness in accordance with the saving message of the Gospel.

The law spoken by Moses to the people of old established like for like. While it forbade wrongdoing, it did not at all command those who had already been injured to bear it patiently, as the Gospel law requires. For it says, "You shall not kill, you shall not steal, you shall not commit perjury." But to this is added, "Eye for eye, hand for hand, foot for foot, wound for wound, bruise for bruise." Such a law required a person not to harm others, and if someone did suffer harm, their anger toward the wrongdoer must not exceed equal retaliation. But the general character of this legal way of life was by no means pleasing to God. It was given to those of old as a schoolmaster, gradually accustoming them to a proper righteousness and gently leading them toward possession of the perfect good. For it is written, "To do what is just is the beginning of the good way," but ultimately all perfection is in Christ and His precepts. For to the one who strikes you on the cheek, He says, offer the other also. In this the pathway to the highest degree of patience is pointed out to us. But He also wants us to pay no regard to riches, so that even if someone has only one outer garment, they must not consider it unbearable to part with their undergarment as well, should it happen. But this is a virtue possible only for a mind completely turned away from covetousness. For "do not ask back whatever anyone takes away that is yours, but give to everyone who asks of you"—a proof indeed of love and willingness to be poor. And the compassionate person must also necessarily be ready to forgive, so as to show friendly acts even to their enemies.

The law spoken by Moses to them of old time enacted like for like: and while it forbade the doing a wrong, it by no means commanded those who had already been injured to bear patiently, as the Gospel law requires. For it says, "Thou shalt not kill: thou shalt not steal: thou shalt not forswear thyself." But to this is added, "Eye for eye, hand for hand, foot for foot, wound for wound, bruise for bruise." Such an enactment required a man not to injure others; and supposing him to have sustained an injury, that his anger at the wrong doer must not go beyond an equal retribution. But the general bearing of the legal mode of life was by no means pleasing to God; it was even given to those of old time as a schoolmaster, accustoming them by little and little to a fitting righteousness, and leading them on gently to the possession of the perfect good. For it is written, "To do what is just is the beginning of the good way:" but finally, all perfection is in Christ, and His precepts. "For to him that striketh thee. He saith, on the check, offer also the other." In this there is pointed out to us the pathway to the highest degree of patience. But He wills besides, that we pay no regard to riches; so that even if a man have but one outer garment, he must not count it a thing unendurable to put off with it also his undergarment, if it so befal. But this is a virtue possible only for a mind entirely turned away from covetousness: for "do not, He says, ask back whatever any one taketh away that is thine: but even give to every one that asketh of thee:" a proof indeed of love and willingness to be poor; and the compassionate man must necessarily also be ready to forgive, so as to shew friendly acts even to his enemies.

As you wish that men should do to you, do the same to them.

6:31. As ye wish that men should do unto you, even so do ye unto them.

The holy apostles might have thought these things were hard to practice. So He who knows all things uses the natural law of self-love as the standard for what anyone would want to receive from another person. He says, Show yourself to others as you wish them to be toward you. If you want them to be harsh and unfeeling, fierce and angry, vengeful and hostile, then be that way yourself. But if instead you want them to be kind and forgiving, don't think it's unbearable for you to be that way too. And for those who are disposed this way, the law is perhaps unnecessary, because God writes the knowledge of His will on our hearts: "for in those days, says the Lord, I will surely give My laws into their mind, and will write them on their heart."

It was probable however that the holy apostles would perchance think these things difficult to put into practice: He therefore Who knoweth all things takes the natural law of self-love as the arbiter of what any one would wish to obtain from another. Shew thyself, He says, to others such as thou wishest them to be towards thee. If thou wouldest have them harsh and unfeeling, fierce and wrathful, revengeful and ill-disposed, shew thyself also such: but if on the contrary thou wouldst have them kind and forgiving, do not think it a thing intolerable to be thyself so. And in the case of those so disposed, the law is perchance unnecessary, because God writes upon our hearts the knowledge of His will: "for in those days, saith the Lord, I will surely give My laws into their mind, and will write them on their heart."

Be merciful, therefore.

6:36. Be ye therefore merciful.

Great is the glory of compassion, and this is truly written: "Man is a great thing, and the merciful man an honorable thing." For virtue restores us to the form of God and imprints on our souls certain marks, as it were, of the supreme nature.

Great is the glory of compassion, and so verily it is written, that "man is a great thing, and the merciful man an honourable thing." For virtue restores us to the form of God, and imprints on our souls certain characters as it were of the supreme nature.

Judge not, and you will not be judged.

6:37. Judge not, and ye shall not be judged.

He removes from our minds a very difficult passion to control, which is the beginning and source of pride. For while people ought to examine themselves and arrange their conduct according to God's will, they neglect this and instead busy themselves with other people's affairs. And if they see anyone weak, they forget their own weaknesses and use it as an opportunity for criticism and slander. For they condemn them, not realizing that since they are afflicted with the same weaknesses as those they criticize, they condemn themselves. For the most wise Paul also writes, "for wherein thou judgest the other, thou condemnest thyself: for thou that judgest doest the same things." And yet it would be more fitting for us to have compassion on the weak, as those who have been overcome by the attacks of the passions and caught without hope of escape in the snares of sin, and to pray for them, and encourage them, and stir them up to self-control, and try ourselves not to fall into similar faults. "For he that judgeth the brother," as the disciple of Christ says, "speaketh against the law, and judgeth the law." For the lawgiver and judge is One: for the judge of the sinning soul must be higher than that soul. But since you are not higher, the sinner will challenge you as judge, saying, "why judgest thou thy neighbour?" But if you dare to condemn him, having no authority to do so, it is you yourself who will rather be condemned, since the law does not permit you to judge others.

He cuts away from our minds a very unmanageable passion, the commencement and begetter of pride. For while it is men's duty to examine themselves, and to order their conduct according to God's will, they leave this alone to busy themselves with the affairs of others: and if they see any infirm, forgetting as it seems their own frailties, they make it an excuse for faultfinding, and a handle for calumny. For they condemn them, not knowing that being equally afflicted with the same infirmities as those whom they censure, they condemn themselves. For so also the most wise Paul writes, "for wherein thou judgest the other, thou condemnest thyself: for thou that judgest doest the same things." And yet it were rather our duty to have compassion on the infirm, as those who have been overcome by the assaults of the passions, and entangled without hope of escape in the meshes of sin, and to pray in their behalf, and exhort them, and rouse them up unto soberness, and endeavour ourselves not to fall into similar faults. "For he that judgeth the brother, as the disciple of Christ saith, speaketh against the law, and judgeth the law." For the lawgiver and judge is One: for the judge of the sinning soul must be higher than that soul: but since them art not so, the sinner will object to thee as judge, "why judgest thou thy neighbour?" But if thou venture to condemn him. having no authority thereto, it is thyself rather that will be condemned, inasmuch as the law permits thee not to judge others.

Anyone with good sense, then, does not focus on the sins of others or concern himself with his neighbor's faults, but carefully examines his own wrongdoings. The blessed Psalmist was like this, prostrating himself before God and saying about his own sins, "If You, O Lord, O Lord, keep close watch over iniquities, who can endure?" And again, offering human nature's weakness as a plea, he asks for a reasonable pardon, saying, "Remember that we are earth."

Whoever therefore is guided by good sense, does not look at the sins of others, nor busies himself about the faults of his neighbour, but closely scans his own misdoings. Such was the blessed Psalmist, falling down before God, and saying on account of his own offences, "If Thou, O Lord, O Lord, closely regardest iniquities, who can endure?" And once again, putting forward the infirmity of human nature as an excuse, he supplicates for a not unreasonable pardon, saying, "Remember that we are earth."

And he told them a parable.

6:39. And he spake a parable unto them.

This parable He added as an essential addition to what had been said. The blessed disciples were about to be the initiators and teachers of the world, so they needed to prove themselves possessed of everything required for piety. They had to know the pathway of the evangelic way of life and be workmen ready for every good work, able to give well-instructed hearers correct and saving teaching that accurately represents the truth. They had to do this after first receiving their sight and a mind illuminated with the divine light, so they would not be blind leaders of the blind. For it is impossible for people wrapped in the darkness of ignorance to guide those suffering the same condition into the knowledge of the truth. If they try, both will fall into the ditch of licentiousness.

This parable He added as a most necessary appendage to what had been said. The blessed disciples were about to be the initiators and teachers of the world: it was necessary for them therefore to prove themselves possessed of every thing requisite for piety: they must know the pathway of the evangelic mode of life, and be workmen ready for every good work, and able to bestow upon well-instructed hearers such correct and saving teaching as exactly represents the truth. This they must do, as having already first received their sight, and a mind illuminated with the divine light, lest they should be blind leaders of the blind. For it is not possible for men enveloped in the darkness of ignorance, to guide those who are afflicted in the same way into the knowledge of the truth: for should they attempt it, they will both roll into the ditch of licentiousness.

Next, He overturned the arrogant passion of boastfulness, which most people give in to, so that they would not competitively strive to surpass their teachers in honor. He added, "The disciple is not above his teacher." And even if some make such progress that they reach a virtue that matches their teachers', they will place themselves no higher than their teachers' level and will be their imitators. And Paul will again confirm this for us, saying, "Be imitators of me, as I also am of Christ." Therefore, since the Teacher does not yet judge, why do you judge? For He came not to judge the world, but to show mercy. And according to the explanation given earlier, if I do not judge, He says, neither should you the disciple. But if you are guilty of worse sins than those for which you judge another, how can you avoid shame when you are exposed? And the Lord made this clear through another parable.

Next, overthrowing the vaunting passion of boastfulness, to which most men give way, that they may not emulously strive to surpass their teachers in honour, He added; "The disciple is not above his teacher;" and even if some make such progress, as to attain to a virtue that rivals that of their teachers, they will range themselves no higher than their level, and be their imitators. And Paul shall again be our warrant, saying, "Be ye imitators of me, as I also am of Christ." Since therefore the Teacher as yet judgeth not, why judgeth thou? For He came not to judge the world, but to shew pity. And according to the foregoing explanation, if I, He says, judge not, neither must you the disciple. But if thou art guilty of worse crimes than those for which thou judgest another, how canst thou keep thyself from shame when thou art convicted of it? And this the Lord made plain by another parable.

From the Syriac manuscript number 14,551.

From the Syriac. MS. 14,551

And why, He says, do you look at the speck in your brother's eye but fail to notice the beam in your own eye? Having already shown us that judging others is completely wicked and dangerous, and leads to final condemnation—for He said, "Judge not, and you will not be judged; condemn not, and you will not be condemned"—He now persuades us through compelling arguments to avoid even the desire to judge others. Instead, we should examine our own hearts and try to free them from the passions dwelling within them and from their weaknesses, by asking this of God, for He is the one who heals the brokenhearted and frees us from the diseases of the soul. For if you yourself are sick with diseases more dangerous and severe than those of others, why do you neglect your own condition and find fault with them? Why, while you have a beam in your own eye, do you launch a fierce accusation against those who have only a speck? Tell me, what gives you the boldness to do this? Free yourself first from your great sins and your rebellious passions, and then you may correct someone who is guilty of only minor faults.

6:41. "And why, saith He, beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" Having previously shewn us that the judging others is utterly wicked and dangerous, and the cause of final condemnation:—-for "Judge not, He said, and ye shall not be judged: and condemn not, and ye shall not be condemned." He now by conclusive arguments persuades us to avoid the very wish of judging others: and rather to examine our own hearts, and try to free them from the passions that dwell within them, and their frailties, by asking it of God: for He it is Who healeth the broken in heart, and freeth us from the maladies of the soul. For if thou, He says, art thyself sick with maladies more dangerous and severe than those of others, why, neglecting thy own, dost thou find fault with them, and whilst thou hast a beam in thine own eye, commencest a hot accusation against those who have a mote? Tell me by what boldness doest thou this? Deliver thyself first from thy great crimes, and thy rebellious passions, and then thou mayest set him right who is guilty of but trifling faults.

Do you want to see this matter clearly and plainly, and understand that it is a very hateful thing for people to give in to this attitude? Our Lord was once walking on the sabbath day among the cornfields, and the blessed disciples plucked some ears of grain, and rubbing them in their hands, ate the kernels. But some Pharisees approached and said, "Look, Your disciples are doing what is not lawful to do on the sabbath!" Yet these same men were themselves guilty in many ways of completely disregarding the law. For even the prophet Isaiah cried out against them, saying, "How has the faithful city Zion become a prostitute! It was full of justice; righteousness lived in it—but now murderers. Your silver is worthless; your merchants dilute the wine with water; your princes are rebellious, partners with thieves, loving bribes, chasing after rewards; they do not defend the orphans, and they pay no attention to the widow's case." Yet these very men, who were themselves subject to these most severe accusations, accused the disciples of breaking the sabbath!

Wouldst thou see the matter clearly and plainly, and that it is a very hateful thing for men to give way to this feeling? Our Lord was once walking on the sabbath day among the cornfields, and the blessed disciples plucked some ears, and rubbing them in their hands, ate the grains. But some Pharisees drew near, and say, "Behold, Thy disciples do that which is not lawful to do on sabbath days!" And yet they themselves in manifold ways were guilty of disregarding the law altogether. For even the prophet Isaiah cried out against them, saying, "How has the faithful city Zion become a harlot! It was full of judgment; righteousness lodged in it:—-but now murderers. Your silver is reprobate; thy merchants mix the wine with water; thy princes are contentious, the partners of thieves, loving bribes, pursuing after recompense; they judge not the orphans, and to the widow's suit they have no regard." Yet these very men, themselves liable to these most severe reproaches, accused the disciples of breaking the sabbath!

But they received a just rebuke from Christ, who said to them, "Woe to you, scribes and Pharisees, hypocrites! You tithe mint and cumin, but have neglected the weighty matters of the law: judgment, mercy, and faith." And again, "You are the ones who strain out a gnat but gulp down a camel." For while their teaching concerned mere trifles, and they condemned the people under them for the most contemptible matters, they had the audacity, as I said, to treat those weighty crimes as if they were of no consequence. For this reason the Savior called them "whitewashed tombs, which outwardly appear beautiful to men, but inside are full of dead men's bones and all uncleanness." And such is every hypocrite. Whenever they try to cast blame upon others who have yielded to weakness in any particular matter, they will deservedly have it said to them, "First remove the beam from your own eye, and then you will see clearly to remove the speck from your brother's eye."

But they met with just rebuke from Christ, Who said unto them; "Woe unto you, scribes and pharisces, hypocrites! who tithe mint and cummin, and have neglected the weighty matters of the law, judgment, and mercy, and faith." And again, "Ye are they who strain out a gnat, but gulp down a camel." For while their teaching was of mere trifles, and they condemned the people under them for the most contemptible matters, they had the hardihood, as I said, to treat as of no consequence those weighty crimes. For this reason the Saviour called them "whitened sepulchres, which outside appear indeed to men to be beautiful, but inside are full of the bones of the dead, and of all unclcanness."—-And such is every hypocrite: and whenever they would cast an imputation upon others, who have yielded to infirmity in any particular, deservedly will they have it said to them, "First cast out the beam from thine own eye, and then thou wilt see to cast out the mote from thy brother's eye."

The commandment is therefore essential for everyone who wants to live a godly life, but especially for those who have been entrusted with teaching others. If they are good and self-controlled, devoted to the chosen life, and not only familiar with virtuous practices but also doing them themselves, and setting an example of holy living through their own conduct, they can openly rebuke those who refuse to do the same for not imitating their example or adopting their virtuous ways. But if they are negligent and easily trapped by pleasures into doing evil, how can they blame others who are similarly affected? Wisely, then, did the blessed disciples write, saying, "Let there not be many teachers among you, my brethren, for you know that we will receive greater condemnation." For as Christ, who distributes the crowns and punishes those who do wrong, Himself says, "He who does and teaches will be called great in the kingdom of heaven, but he who has not done but has taught will be called least in the kingdom of heaven."

The commandment, therefore, is indispensable for every one who would live piously: but, above all, for those who have been intrusted with the instruction of others. For if they are good and sober-minded, and enamoured of the elect life, and not merely acquainted with, but also practisers of virtuous arts, and setting in their own conduct the pattern of a holy life, they can with open countenance rebuke those who will not do the same, for not having imitated their example, nor imprinted their virtuous manners on themselves: but if they are careless, and quickly snared by pleasures to do evil, how can they blame others when similarly affected? Wisely, therefore, did the blessed disciples write, saying; "Let there not be many teachers among you, my brethren: for ye know that we shall receive greater condemnation." For as Christ, Who is the Distributor of the crowns, and the Punisher of those who do wrong, Himself says; "He who shall do and teach, shall be called great in the kingdom of heaven: but he who hath not done, but hath taught, shall be called least in the kingdom of heaven."

But I can imagine someone saying, How are we to distinguish the man who has a beam in his eye but finds fault with those who have a mote and are only partially weak? But there is nothing difficult in this, He says, for anyone who wants to can see it easily: "for it is not a good tree that brings forth evil fruit, nor a bad tree that brings forth good fruit, for every tree is known by its fruit." Each person's actual life, therefore, is what determines his character, for the beauty of a truly honorable life is not outlined by mere outward adornments and false virtues, but by the deeds a person does, for they are the fruits of a mind that chooses a blameless life out of love for piety. It is by deeds, therefore, and not by outward show, that we must see who is truly approved and who is not. Again, Christ somewhere says, "Beware of those who come to you in the likeness of sheep, but within are ravenous wolves." See again, Christ commands that those who come to us must be distinguished not by their clothing but by what they really are. "For by its fruit, He says, the tree is known," and just as it is ignorance and foolishness for us to expect to find the finer kinds of fruits on thorns—grapes for instance, and figs—so it is ridiculous for us to imagine that we can find in hypocrites and the profane anything that is admirable, I mean, the nobility of virtue.

But I can imagine some one saying, How are we to distinguish the man who has a beam in his eye, but finds fault with those who have a mote, and are infirm only in part? But there is nothing difficult in this, He says; for any one who will, may see it easily: "for it is not a good tree that brings forth evil fruit: nor a good tree that brings forth good fruit: for every true is known by its fruit." Each man's actual life, therefore, is that which decides what are his morals: for it is not by mere outside adornments, and fictitious virtues that the beauty of the truly honourable life is delineated, but by the deeds a man does: for they are the fruits of a mind that for the love of piety chooses a blameless life. It is by deeds, therefore, and not by outside shew, that we must see who is the man truly approved, and who is not so. Again, Christ somewhere says, "Beware of those who come to you in the likeness of sheep, but within are ravenous wolves." See again, Christ commands that those who come unto us must be distinguished not by their clothing, but by what they really are. "For by its fruit, He says, the tree is known:" and just as it is ignorance and folly for us to expect to find the choicer kinds of fruits on thorns, grapes for instance, and figs; so it is ridiculous for us to imagine that we can find in hypocrites and the profane ought that is admirable, the nobleness, I mean, of virtue.

Do you want to see the truth of this again? Do you want to see who the wolves are that clothe themselves in sheep's skin? Examine the writings of the holy Apostles: hear what they say about certain men: "For such people are false Apostles: deceitful workers, transforming themselves into angels of righteousness: and no wonder, for Satan himself transforms himself into an angel of light. It is no great thing, therefore, if his ministers also transform themselves into angels of righteousness." These people one may well call thorns and briars: in them there is no particle of sweetness, but everything that is bitter and of an evil nature: for the fig does not grow on thorns, nor will anyone find anything pleasant in them, for grapes are not produced on briars. We must judge, then, the character of the teacher, not by appearances, but by the acts of each person's life.¹⁰

Wouldst thou see the truth of this again? Wouldst thou see who the wolves are that clothe themselves in the sheep's skin? Examine the writings of the holy Apostles: hear what they say of certain men: "For they who are such are false Aposties: deceitful workers, transforming themselves into angels of righteousness: and no wonder, for Satan even transforms himself into an angel of light. It is no great thing, therefore, if his ministers also transform themselves into angels of righteousness." These one may well call thorns and briars: in such there is no particle of sweetness, but every thing that is bitter and of an evil nature: for the fig grows not on thorns; nor will one find any thing pleasant in them, for grapes are not produced on briars. We must decide, then, the character of the teacher, not by appearances, but by the acts of each one's life.¹⁰

This is also made clear by another statement of our Lord: "For the good man," He says, "out of a good treasure, brings forth good things from the heart." But the person who is otherwise disposed, whose mind is captured by deceit and wickedness, necessarily brings forth what is hidden deep within. For the things that are in the mind and heart boil over and are vomited forth by the outflowing stream of speech. The virtuous man, therefore, speaks things that match his character, while the person who is worthless and wicked vomits forth his hidden impurity.¹¹

This is also made clear by another declaration of our Lord: "for the good man, He says, as out of a good treasure, poureth forth from the heart good things:" but he who is differently disposed, and whose mind is the prey of fraud and wickedness, necessarily brings forth what is concealed deep within. For the things that are in the mind and heart boil over, and are vomited forth by the outflowing stream of speech. The virtuous man, therefore, speaks such things as become his character, while he who is worthless and wicked vomits forth his secret impurity.¹¹

Christ teaches us everything that benefits us and requires His disciples to guard against deceit and to be vigilant and careful. For this reason He shows them the straight path and reveals the snares that lead down to wickedness, so that by avoiding offenses and remaining steadfast in mind beyond the risk of sin, they may quickly reach the mansions above through Christ's blessing. By Him and with Him, to God the Father be praise and dominion with the Holy Spirit forever and ever. Amen.¹²

Every thing, therefore, that is to our benefit, Christ teaches us, and requires His disciples to be on their guard against deceit, and vigilant and careful. For this reason He shews them the straight way, and discloses the snares that lead down to wickedness, that thus escaping from offences, and being steadfast in mind beyond risk of sin, they may quickly reach the mansions that are above by Christ's blessing: by Whom and with Whom to God the Father be praise and dominion with the Holy Ghost for ever and ever, Amen.¹²

Why do you call me Lord, Lord, and yet not do what I say? Everyone who comes to me and hears my words and does them—I will show you what he is like. He is like a man building a house who dug deep and laid a foundation on the rock. When a flood came, the river beat against that house but could not shake it, because it was well built. But the one who has heard and not done is like a man who built a house on the earth without a foundation. When the river beat against it, it immediately fell, and the collapse of that house was great.

6:46-49. But why call ye Me Lord, Lord, and do not the things which I say? Every one that cometh unto Me, and heareth My words, and doeth them, I will shew you to whom he is like. He is like a man building a house, who dug and made it deep, and laid a foundation upon the rock: and when there was a flood, the river beat against that house, and could not shake it, because it was well built. But he that hath heard and not done, is like a man who built a house upon the earth without foundation, against which the river beat, and that moment it fell, and the fall of that house was great.

There is "one Lord, one faith, one baptism," as the wise Paul writes. Both the name of lordship and the reality itself belong solely to that nature which transcends all and is supreme—that which is divine and to be worshipped, possessing and governing all things. Paul again says of Him somewhere: "For even if there are many gods and many lords, in heaven or on earth, yet for us there is one God, the Father, from whom all things come and for whom we exist, and one Lord, Jesus Christ, through whom all things come and through whom we exist." Therefore, since we acknowledge God the Word alone, who reigns with God the Father, as Lord by nature and truly, we give this name to Him accordingly. "But why," He asks, "do you call Me Lord, but do not do the things I say?" For if He possesses no real authority or glory of lordship, but instead it is given to Him from outside and bestowed as a favor, then do not offer Him your obedience. Refuse His service. Do not consent to be subject to Him. But if He is truly and in the precise meaning Lord, and the whole nature of created things bows beneath His scepter and is placed under the feet of its Lord, then pay what is due. Accept the yoke and, as your duty, offer Him your obedience, so that you may not hear Him blaming you in the words spoken through one of the holy prophets to those of old: "A son honors his father, and a servant his lord. If I then am a father, where is My honor? And if I am a lord, where is My fear? says the Lord Almighty."

THERE is "one Lord, one faith, one baptism," for so the wise Paul writeth. For both the name of lordship, and also the reality, are appropriate solely to that nature Which transcends all, and is supreme; even That Which is divine, and to be worshipped, as possessing and governing all things. For so Paul again somewhere says of Him; "For even, if there be Gods many and Lords many, in heaven or in earth; yet for us there is one God, the Father, from Whom is all, and we by Him: and one Lord, Jesus Christ, by Whom is all, and we by Him." As therefore we acknowledge God the Word alone, Who reigneth with God the Father, as by nature and verily Lord, we accordingly give this name to Him. "But why, He asks, call ye Me indeed Lord, but do not the things which I say?" For if He possess no real authority, nor glory of lordship, but, on the contrary, it is conferred upon Him from without, and bestowed by favour, do not offer Him thy obedience: refuse His service: consent not to be subject unto Him. But if He be verily, and in its precise meaning Lord, and the whole nature of things created bow beneath His sceptre, and as a thing set under the feet of its Lord, then pay what is due: accept the yoke: and as being due, offer Him thy obedience; that thou mayest not hear Him blaming thee in words spoken by one of the holy prophets to them of old time; A son honoureth his father, and a servant his lord: if I then am a father, where is My honour? and if I am a lord, where is My fear? saith the Lord Almighty."

Consider what happens among us and the blame we bring upon ourselves through disobedience. We ourselves customarily demand from our servants obedience mixed with fear, and when they plot rebellion and cast off the yoke of servitude, we humble them through chains, tortures, and the whip. So if we, who are made of earth and are by nature brothers to those who are bent beneath the yoke, cannot tolerate them when they rebel, how will God endure it—He whom principalities, thrones, and lordships worship, in whose presence the exalted Seraphs stand, readily performing their service? For the divine David says somewhere of them in the Psalms: "Bless the Lord, all you His angels, who listen to the voice of His words. Bless the Lord, all you His hosts: His ministers, who all do His pleasure."¹³

For come, and let us see by what takes place among us the blame to which we become liable by disobedience. We are ourselves accustomed to require of our servants obedience mingled with tear: and when they plan rebellion, and throw off the yoke of servitude; we make them humble by bonds and tortures and the scourge. When therefore we, who are of earth, and by nature the brethren of those who are bowed beneath the yoke, cannot tolerate them when rebellious, how will God endure it;—-He Whom principalities, thrones, and lordships worship: in Whose presence the high-exalted Seraphs stand, readily rendering their service? For the divine David somewhere says of them in the Psalms; "Bless the Lord, all ye His angels, who hearken to the voice of His words. Bless the Lord, all ye His hosts: His ministers, who do all of them His pleasure."¹³

It is dangerous, then, and deserves final condemnation to be unwilling to submit to Christ the Almighty. But those who value His service will receive the most excellent blessings. For He has said through one of the holy prophets to those who run away from His yoke and will not submit to His authority: "Behold, those who serve Me shall eat, but you shall suffer hunger. Behold, those who serve Me shall drink, but you shall suffer thirst. Behold, those who serve Me shall rejoice, but you shall mourn. Behold, those who obey Me shall be merry with joy, but you shall cry out from the grief of your heart and howl from the contrition of your spirit." You see that the crown of those who bear the yoke of servitude is very beautiful, worthy of being obtained, and precious, while severe and manifold condemnation is decreed against the rest.

It is dangerous, therefore, and merits final condemnation, to be unwilling to submit to Christ the Almighty: but those who prize His service, shall receive the most excellent blessings. For He has said by one of the holy prophets to those who run away from His yoke, and will not submit to be set under His authority; "Behold, they that serve Me shall eat; but ye shall suffer hunger: behold, they that serve Me shall drink; but ye shall suffer thirst: behold, they that serve Me shall exult; but ye shall mourn: behold, they that obey Me, shall be merry with joy; but ye shall cry out for the grief of your heart, and howl for contrition of your spirit." Thou seest that the crown of those who bear the yoke of servitude is very beautiful, worthy of being acquired, and precious: while severe and manifold condemnation is decreed against the rest.

And yet again in another place you can see that the true servant is given exceptional honor, while the disobedient and careless person is rejected with disgrace, or rather is sent away to the outer darkness. For those who received the talents and doubled for the owner what had been given to them were honored by him with praise. He said to each one of them, "O good and faithful servant, you have been faithful over a few things; I will set you over many things: enter the joy of your lord." But the one who hid in the ground what had been given to him, because he did not love service and was lazy, he condemned to severe and unavoidable punishment.

And yet again in another place thou mayest see that the true servant is adorned with surpassing honour, while the disobedient and careless is rejected with disgrace, or rather is banished to the outer darkness. For they who received the talents, and doubled for the owner what had been given them, were honoured by him with praises: for he said to each one of them, "O good and faithful servant, thou hast been faithful over a few things; I will set thee over many things: enter the joy of thy lord." But him who hid in the ground what had been given him, as not loving service and indolent, he condemned to severe and inevitable punishment.

In another place He also said, "Who then is that faithful and wise servant whom his master will set over his household to give them food at the proper time? Blessed is that servant whom his master comes and finds doing exactly that. I tell you the truth, he will put him in charge of everything he owns."¹⁴

Elsewhere too He has said, "Who then is that faithful and wise servant, whom his lord shall set over his household to give them meat at 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 hath."¹⁴

Those who obey our Savior's will are made glorious, worthy of imitation, and honored with praise for their faithfulness. Yes, moreover, they are given a name, for He has said of them in a certain place, "On those who serve Me, there shall be called a new name, even That Which is blessed upon earth."¹⁵

Those therefore who keep our Saviour's will are made glorious, and worthy of emulation, and adorned with praises for their fidelity: yea, moreover, they have a name given them, for He has said again of them in a certain place, "On them that serve Me, there shall be called a new name, even That Which is blessed upon earth."¹⁵

There is another important point that I believe should be added to what has already been said: by willingly submitting to our Savior's words and serving Him, we will receive in return the honor of freedom through His decree. For He said to those who believe in Him, "If you abide in My Word, you are truly My disciples, and you shall acknowledge the truth, and the truth shall make you free." We gain the glory of freedom, therefore, through submission—that is, through servitude under Him. This makes us sons and heirs of God, and fellow heirs with Christ. He Himself will again be your proof of this, saying, "that everyone who commits sin is the servant of sin: but the servant does not remain in the house forever. If therefore the Son makes you free, you are really free."

And there is yet another point which I think must be added to what has been already said, namely, that by being willing to submit to our Saviour's words and serve Him, we shall gain in return the honour of freedom by His decree. For He said to those that believe in Him, "If ye abide in My Word, ye are truly My disciples, and ye shall acknowledge the truth, and the truth shall make you free." We gain therefore the glory of freedom by subjection: that is, by servitude under Him. This makes us sons and heirs of God, and fellow heirs with Christ: of which He again shall be thy proof, saying; "that every one that doeth sin is the servant of sin: but the servant abideth not in the house for ever. If therefore the Son make you free, ye are really free."

The willingness to serve, therefore, is what brings us to freedom and to the honor that belongs especially to sons. But disobedience reduces us to a shameful and disgraceful slavery, if it is true—and it certainly is—that "everyone who commits sin is the servant of sin."

The being willing therefore to serve is that which invites us to freedom, and the honour which is the especial prerogative of sons: but disobedience humbles us to a base and ignominious servitude, if it be true, as true certainly it is, that "every one that doeth sin is the servant of sin."

But yes, says someone, obedience to Christ's service is a most excellent thing and highly valuable, but it is by no means easy. Much stands in the way and is able to exhaust our zeal. Yes, I agree—for first of all, Satan resists whatever is excellent. And the flesh, in its love for pleasure, strives against the Spirit, "for they are contrary one to the other," according to the expression of the wise Paul. And the law of sin that is in the members savagely and very bitterly makes opposition. For I know that Paul, who was instructed in the law, excellently discusses these questions. He said, "For I rejoice in the law of God in the inner man, but I see another law warring against the law of the mind and bringing me into captivity to the law of sin that is in my members." And again, "I therefore in my mind serve indeed the law of God, but in my flesh the law of sin." And besides this, there is a certain powerful inclination of the human mind that makes the will wander after pleasures and produces the delights of worldly lusts, leading it away from the desire to labor in the cause of virtue. Shall we therefore refuse our service on this account? Is He ever seen to command anything that is impossible and cannot be done? Does He demand of us anything that exceeds the limits of our nature? And who would venture to say this? For certainly He adapts to our minds whatever is commanded. When, therefore, you tell me of the difficulty of obedience,

But yes! says some one, obedience unto Christ's service is a most excellent thing, and highly to be appreciated; but it is by no means an easy matter: for there is much that stands in the way, and is able to exhaust our zeal. Yes, so say I too:—-for first of all Satan resists whatever is excellent:—-and the flesh, in its fondness for pleasure, strives against the Spirit, "for they are contrary one to the other," according to the expression of the wise Paul: and the law of sin that is in the members, savagely and very bitterly makes opposition. For I know that Paul, who was instructed in the law, excellently discusses these questions. For he said, "For I rejoice in the law of God in the inner man: but I see another law warring against the law of the mind, and bringing me into captivity to the law of sin, that is in my members." And again; "I therefore in my mind serve indeed the law of God, but in my flesh the law of sin." And besides this, there is a certain powerful inclination of the mind of man, which makes the will wander after pleasures: and engenders the delights of worldly lusts, and leads it away from the wish to labour in the cause of virtue. Shall we, therefore, on this account, refuse our service? Is He ever seen to command ought that is impossible, and that cannot be done? Does He demand of us anything that exceeds the limits of our nature? And who would venture to say this? For certainly He adapts to our minds whatever is commanded. When, therefore, thou tellest me of the difficulty of obedience,

I'm also telling you this: Do great and excellent things happen by themselves? Or do those who seek to win them succeed without hard work? Or rather, are they gained through earnestness and labor? Who are the men in wrestling competitions who usually win the crown? Is it those who have completely devoted themselves to skill in the art of wrestling and have endured harsh training? For "they endure all things," as Saint Paul says. Or is it instead the lazy and pleasure-loving, those who know nothing about what athletes need? Who among those who work the land have their threshing-floors full of grain? Is it those who neglect plowing and refuse to take on the hard work of digging? Or is it instead the diligent and hardworking, those who commit themselves to the labor necessary for producing a good crop? The answer is obvious, even without anyone saying it: a happy life and everything needed for a peaceful existence are found with those willing to work hard, not with those accustomed to taking it easy. The Psalmist also confirms this in a passage where he mentions farmers as an example of something else: "They went out, and that with tears, carrying their seed: but they shall surely come with joy bringing their sheaves." Therefore, joy is the fruit of labor.

I tell thee also: Do those things that are great and excellent come of themselves? or do those who seek to win them succeed without toil? or, on the contrary, are they attained to by earnestness and labours? Who are the men that in the conflicts of the palestra are accustomed to win the crown? Is it those who have entirely devoted themselves to skill in the art of wrestling, and have gone through bitter toils? for "they endure all things," according to the expression of St. Paul: or, on the contrary, is it the indolent and luxurious, and those entirely unacquainted with what is suitable for athletes? Who of those that till the ground have their threshing-floor full of sheaves? Is it such as neglect ploughing, and will not undertake the severe toil of the mattock: or, on the contrary, is it the diligent and industrious, and such as apply themselves to the labours necessary for ensuring a prolific crop? The answer is known, even if no one speak it; that it is with those who are willing to labour, and not with those whose wont it is to be at ease, that a life of happiness is to be found, and nothing wanting for a tranquil existence. The Psalmist also bears witness, in a passage where he makes mention of the tillers of the ground as an exemplification of something else, "They went out, and that with tears, carrying their seed: but they shall surely come with joy bringing their sheaves." Joy therefore is the fruit of labour.

Moreover, the Lord Himself somewhere urges us toward the love of hard work in every praiseworthy pursuit, by saying, "Enter at the strait gate: because narrow is the gate, and strait the way that leads to life; but broad and wide is that which leads down those who run on it to destruction." Notice therefore that the end of that narrow path leads to life, while the easy descent of the broad way sends people to the flame and never-ending torments.

Moreover, the Lord Himself somewhere quickens us for the love of exertion in every praiseworthy pursuit, by saying, "Enter at the strait gate: because narrow is the gate, and strait the way that leadeth unto life; but broad and wide is that which leadeth down those that run thereon unto destruction." Observe therefore that the end of that strait path leadeth unto life, while the easy descent of the broad way sends men to the flame and never-ending torments.

If we call Christ the Savior of us all, Lord, then let us do what He says. For He Himself teaches us what benefit comes from being willing to do what is commanded, and what loss comes from refusing to obey. He says, "Everyone who hears My words and does them is like a man who builds a house and firmly places its foundations upon the rock," while the one who does not obey is also like a man building a house, but who has taken no care for its stability. The person who is obedient and teachable holds a thoroughly firm position in everything that is honorable and good, because he is not so much a hearer of the law as a doer of its works. He therefore resembles a house firmly settled, having a foundation that cannot be shaken, so that even though temptations press upon him, and the savageness of the passions that dwell within us assail him like a winter torrent or a flood, he will sustain no serious loss. But the one who merely inclines his ear to what Christ says, but stores nothing up in his mind, nor performs anything that is commanded, is on the other hand like a house just ready to fall. For he will be led away at once into unseemly things whenever pleasure allures him and leads him into the pitfalls of sin.

If therefore we call Christ, the Saviour of us all. Lord, let us do the things which He says. For He teaches us Himself what the benefit is of our being willing to do that which is commanded: and what the loss of our refusing to obey: for He says, "Every one that heareth My words and doeth them, is like a man who builds a house, and firmly places its foundations upon the rock:" while he who does not obey, he also is like a man building a house, but who has taken no care for its stability. For he who is obedient and tractable holds a thoroughly firm position in every thing that is honourable and good, by reason of his being not so much a hearer of the law, as a doer of its works: he resembles therefore a house firmly settled, and having a foundation that cannot be shaken, so that, even though temptations press upon him, and the savageness of the passions that dwell within us assail him like some winter torrent, or a waterflood, he will sustain no serious loss. But he who merely inclines his ear to what Christ saith, but stores nothing up in his mind, nor performs anything that is commanded, he, on the other hand, is like a house just ready to fall. For he will be led away at once into things unseemly whenever pleasure allures him, and leads him into the pitfalls of sin.

Therefore, serving Christ invites us, as we affirm, to every blessing. And if we fulfill this service blamelessly, Christ will crown us with His grace. Through Him and with Him, to God the Father be praise and dominion with the Holy Spirit, forever and ever. Amen.¹⁶

The service therefore of Christ invites us, as we affirm, unto every blessing: and if we will blamelessly fulfil it, Christ will crown us with His grace; by Whom and with Whom to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.¹⁶

After Jesus had finished speaking all these words in the hearing of the people, He entered Capernaum. A certain centurion had a servant who was dear to him, and this servant was sick and near death. When the centurion heard about Jesus, he sent elders of the Jews to Him, asking Him to come and heal his servant. When they came to Jesus, they pleaded with Him earnestly, saying that the centurion deserved this favor from Him, because he loved their nation and had himself built them a synagogue. Jesus went with them. When He was not far from the house, the centurion sent friends to Him with this message: "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof. For this reason I did not even consider myself worthy to come to You. But just speak a word, and my servant will be healed. For I also am a man placed under authority, with soldiers under me. I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it." When Jesus heard these things, He marveled at him. He turned and said to the crowd following Him, "I tell you, I have not found such great faith even in Israel." When those who had been sent returned to the house, they found the servant completely well.¹⁷

7:1-10. And when He had ended all His words in the hearing of the people, He entered into Capernaum. And a certain centurion's servant who was dear unto him was sick, and near to die. And when he heard of Jesus, he sent unto Him elders of the Jews, beseeching Him to come and save his servant. And when they came unto Jesus, they besought Him earnestly, saying, that he is worthy that Thou shouldst grant this unto him: for he loveth our nation, and hath also built us himself a synagogue. And Jesus went with them. And when He was now not far distant from the house, the centurion sent his friends unto Him, saying unto Him, Lord, trouble not Thyself; for I am not sufficient that Thou shouldest enter under my roof: therefore neither thought I myself worthy to come unto Thee: but speak only with a word, and my child will be healed. For I also am a man set under authority, having under me soldiers; and I say to this one, Go, and he goeth: and to another, Come, and he cometh: and to my servant, Do this, and he doeth it. And when Jesus heard these things, He marvelled at him, and turned Himself, and said to the multitude that followed Him, I say unto you, that I have not found so great faith even in Israel. And when they who had been sent returned unto the house, they found the servant whole.¹⁷

The wise Evangelist fills our minds with sacred lessons and tries to shed abundant light on whatever makes our faith certain, for this is the purpose of his message about Christ. Therefore he very fittingly presents Him sometimes teaching the holy Apostles things that go beyond the worship established in the law, and showing them a new path—one not traveled by them in former times—of the conduct that is proper for saints. At other times, he beautifully displays to us the demonstration of a godlike power, so that in every way it may be known that the Only-begotten Word of the Father is truly God even though He became flesh, that is, man—"and produces everything by the word of his power"—as is proved to us by examining what is written concerning Him.

THE wise Evangelist filleth our minds with sacred lessons, and endeavours to throw abundant light upon whatever makes our faith assured: for this is the object of his tidings concerning Christ. Very appropriately therefore he introduces Him as at one time teaching the holy Apostles things superior to the service enacted in the law, and pointing out to them a path new and untrodden by them of old time of the conversation that becometh saints: and at another, he very beautifully displays to us the manifestation of a godlike power, in order that in every way it may be known that the Only-begotten Word of the Father is very God even though He became flesh, that is, man,—-" and produces every thing by the word of his power:"—-as is proved unto us by the examination of what is written concerning Him.

When he had fully instructed the holy Apostles with the most complete teachings, set before them a feast of gospel commandments, and mixed the wine that gladdens the human heart, and very clearly explained to them how they would become victorious and worthy of praise, Jesus goes down to Capernaum. There he also performs a great and wonderful deed, worthy of the greatness of his majesty. A remarkable scene unfolds there that stirs astonishment, with both angels and humans as witnesses. For Israel is rebuked and is slow to understand and reluctant to believe, while the masses of the Gentiles are ready in mind to both understand and believe. So Christ is seen by just judgment rejecting his servant Israel, while he accepts, honors, and crowns by his grace those who formerly served the creation apart from the Creator—who were in gloom and darkness, without the knowledge of God, and had bowed the neck of their slavish mind to the wickedness of demons.

When then, so to speak, he had satiated the holy Apostles with the most perfect doctrines, and had set before them a banquet of evangelical commands, and had mingled the wine that maketh glad the heart of man, and very clearly told them the means by which they would become triumphant and praiseworthy, He goes down to Capernaum. And there also He works a great and wonderful deed, worthy of the greatness of His majesty: there a glorious theatre was moved with astonishment, in which angels and men were spectators. For Israel is rebuked, and is dull of understanding, and unready for faith: while the multitude of the heathen, in mind at least, is ready thoroughly both to understand and believe: so that Christ is seen by just decree rejecting His servant Israel, while He accepts and honours and crowns by His grace those who of old served the creature apart from the Creator: who were in gloom and darkness, and without the knowledge of God: and had bowed the neck of their slavish mind to the wickedness of demons.

What, then, was accomplished, and what was the miracle? There was a devout man, distinguished for his excellent conduct and the commander of a group of soldiers, who lived among the people of Capernaum. A faithful servant of his happened to fall sick and had nearly reached the gates of death, appearing to all to be at his last breath. "And he was dear to him," so he was pierced with anguish. What remedy, then, could he find for what had happened, or what help could he obtain for the one who was lying ill? "He heard, it says, the things of Jesus," and so he sends to Him, clearly asking of Him as of God things that exceed human nature and power. For his request was that one who lay prostrate in the final stage of sickness might be delivered from the bonds of death. And how, then, did he know Jesus, since he was not yet among those who believed in Him? For until now he had been one of the crowd wandering in error. He heard, it says, the things concerning Him. And since he certainly had never heard His personal teaching, nor seen any of His miracles, nor encountered the writings of Moses, nor searched the divine Scriptures, he could only have come to faith in Him from simple rumors and reports. But being fully convinced that by the mere act of His will He could accomplish his request, he sends the leading men of the Jews as petitioners on his behalf, and these were the elders.¹⁸

What, then, was that which was accomplished, or what was the miracle? There was a pious man, distinguished for the excellence of his conduct, and the commander of a body of soldiers, who was a fellow inhabitant with the people of Capernaum. A faithful servant of his as it chanced fell sick, and, so to speak, had already reached the gates of death, and to all appearance was now at his last gasp. "And he was dear to him," so that he was pierced with anguish. What remedy, then, can he find for what has happened, or what aid can he procure for him who is lying ill? "He heard, it says, the things of Jesus;" and so he sends unto Him, asking of Him manifestly as of God things that exceed the nature and power of man. For his request was, that one who was laid prostrate in the last stage of sickness might be delivered from the bands of death. And whence, then, did he know Jesus, since he was not as yet of the number of those who believed on Him? for hitherto he had been one of the mass wandering in error. He heard, it says, the things concerning Him. And since certainly he had never heard His personal instruction, nor seen any of His miracles, nor had met with the writings of Moses, nor searched the divine Scriptures, he could only have attained to faith in Him from simple rumours and hearsays. But as being fully assured that by the mere act of His will He could accomplish his request, he sends as supplicants in his behalf the principal men of the Jews; and these wore the elders.¹⁸

Upon their arrival they make their request, saying, "He is worthy that you should grant this to him." What an amazing thing! Those who slandered Christ's glory are asking him to work a miracle! Those who refused to believe in him are asking him to display before people who had not yet believed the kinds of acts that lead to faith! Tell me, in what capacity are you making this request? Do you know and believe that he is able to perform things that are God's unique prerogative? Are you fully convinced that it belongs solely to the supreme ousia (substance), who is above all, to be able to give life and to deliver people from the snares of death? If so, then how could you say when you saw Jesus working miracles, "This man casts out demons only by Beelzebub, Prince of the demons"? And when that man who had been blind from his mother's womb was wonderfully healed and gained sight he had never had before, you advised him, saying, "Give God the glory, we know that this man is a sinner." So are you now asking this sinner, as you called him, to perform an act of deity? Is this not madness and sheer stupidity? Are not those who until now had not believed far better than those who had been taught by the law and the prophets?

Upon their arrival they offer their request, saying, "that he is worthy that Thou shouldest grant this unto him." O marvellous act! They who slandered Christ's glory, request Him to work a miracle! Those who refused to believe in Him, ask Him to display before men who had not yet believed such acts as lead on to faith! Tell me in what character dost thou approach with thy request? Dost thou know and believe that He is able to perform things that are the prerogative of God? Art thou fully convinced that it belongs solely to the supreme Substance, Who is above all, to be able to make alive, and to deliver men from the snares of death? If so, how then didst thou say when thou sawest Jesus working miracles, "This man casteth not out devils but by Beelzebub, Prince of the devils?" And when that man who had been blind from his mother's womb was wonderfully healed, and gained an unwonted light, thou advisedst him, saying, "Give God the glory, we know that this man is a sinner." Dost thou then ask this sinner, as thou calledst Him, to perform an act of Deity? Is not this madness, and sheer stupidity? Are not those who hitherto had not believed far better than those who had been taught by the law and the prophets?

Do you want to see that this is the case and nothing else? Look at what follows. The Savior had now set out on His way to heal the sick man, but the centurion sent to Him, saying, "Lord, do not trouble Yourself; but speak a word, and my servant will be healed." Consider, then, that these Jewish elders begged Jesus to go to the house of the man who requested His help, as if He could not raise up the sick man in any other way except by going to his side. But the centurion believed that He could do it even from a distance and accomplish it by the inclination of His will. He asked for the saving word, the loving consent, the almighty utterance. And so he rightly won a statement of surpassing worth, for Jesus said, "Truly I say to you, not even in Israel have I found such great faith." The proof and demonstration follows closely and immediately from what we have just said. Finally, He delivered at that very hour from his sickness the one who a little before had been the prey of death, for He who willed the undoing of what had happened was God. As I said at the beginning of this discourse, by God's holy decree Israel fell from his relationship to Him, and in his place the Gentiles were called and admitted, as having a heart better prepared for that faith in Him which is rightly required. And of this the divine Psalmist shall again be our proof, where he says concerning them, at one time, "You have inclined Your ear because of the preparation of their heart," and at another, "Many were their infirmities, and afterwards they went quickly." For many indeed were the offenses laid to their charge, to which he gently gives the name of infirmities, for they were wandering in error and guilty of abominable crimes, not merely in one way, but in many. But they went quickly to the faith—that is, they were not slow in accepting the commands of Christ, but very readily embraced the faith. For that they were to be caught in Christ's net, He teaches you where He says through one of the holy prophets, "For this wait for Me, says the Lord, until the day of My rising up to bear witness, because My judgment is for the congregations of the Gentiles." For when Christ rose from the dead, He bestowed on those who were in error that judgment which is for their happiness and salvation. For He even commanded the holy disciples, "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."

Wouldst thou see the fact that such is the case and such only? Observe what follows; The Saviour had now sot out upon His way to restore the sick man: but the centurion sent unto Him, saying, "Lord, trouble not Thyself; but speak with a word, and my child will be healed." Consider then, that these elders of the Jews begged Jesus to go to the house of him who requested His aid, as not being able in any other way to raise him up who was lying ill, except by going to his side: —-whereas the other believed that He could do it even at a distance, and effect it by the inclination of His will. He asked for the saving word, the loving assent, the all mighty utterance; and justly therefore did he win a sentence of surpassing worth: for Jesus said, "Verily I say unto you, that not even in Israel have I found so great faith." The proof then and demonstration, follows closely and immediately from what we have now said. Finally, He delivered that same hour from his sickness him who a little before had been the prey of death: for He Who willed the undoing of what had happened was God. As I said then at the beginning of this discourse, by God's holy decree Israel fell from his relationship unto Him, and in his stead the heathen wore called and admitted, as having a heart better prepared for that faith in Him, which justly is required. And of this the divine Psalmist shall again be our proof, where he says concerning them; at one time, "Thou hast inclined Thine ear because of the preparation of their heart;" and at another, "Many were their infirmities, and afterwards they went quickly." For many indeed were the offences laid to their charge, to which he gently gives the name of infirmities: for they were wandering in error, and guilty of abominable crimes, not merely in one way, but in many: but they went quickly to the faith, that is, they were not slow in accepting the commands of Christ, but very readily embraced the faith. For that they were to be caught in Christ's net, He teacheth thee where He saith by one of the holy prophets, "For this wait for Me, saith the Lord, until the day of My rising up to bear witness, because My judgment is for the congregations of the heathen." For when Christ rose from the dead, He bestowed on those that were in error that judgment which is for their happiness and salvation. For He even commanded the holy disciples, "Go make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: and teaching them to observe all those things that I have commanded you."

Through the holy decree and just sentence of our common Savior Christ, then, the gentiles were honored, but we see Israel rejected from His love and affection. For what do we find the chief Shepherd of all saying to them through one of the holy prophets? "And I have declared," He says, "that I will not feed you, and that which is dying shall die, and that which is fainting shall faint, and those that are left shall devour every one the flesh of his neighbor." And again: "God has rejected them, because they have not heard Him, and they shall be wanderers among the gentiles." And again, through the voice of the prophet Ezekiel, "Thus says my Lord, the Lord: that I will drive them among the gentiles and disperse them over the whole earth." Take the actual outcome of events as proof and confirmation of what is said here. For they are vagabonds and strangers in every land and city, neither preserving in its purity the worship commanded by the law nor submitting to accept the glorious excellence of the gospel life. But we who have received the faith are fellow-citizens with the saints and called the sons of the Jerusalem that is above, in heaven, by the grace of God which crowns us. And we affirm Him to be the fulfillment of the law and the prophets. We confess His glory. We admire Him as He works miracles. To Him and with Him, to God the Father be praise and dominion with the Holy Spirit, forever and ever. Amen.

By the holy decree therefore, and just sentence of our common Saviour Christ, the heathen were honoured; but Israel we see rejected from His love and affection. For what do we find the chief Shepherd of all saying to them by one of the holy prophets? "And I have declared, He says, that I will not feed you, and that which is dying shall die: and that which is fainting shall faint: and those that are left shall devour every one the flesh of his neighbour." And again; "God hath rejected them, because they have not heard Him: and they shall be wanderers among the heathen." And again by the voice of the prophet Ezechiel, "Thus saith my Lord, the Lord; that I will drive them among the heathen, and disperse them over the whole earth." Take the actual result of facts for your persuasion and faith in what is here said. For they are vagabonds and strangers in every land and city, neither preserving in its purity the worship enjoined by the law, nor submitting to accept the gloriousness of the excellency of the Gospel life: while we, who have received the faith are fellow-citizens with the saints, and called the sons of the Jerusalem that is above, in heaven, by the grace of God which crowneth us. And Him we affirm to be the completion of the law and the prophets: we confess His glory; we admire Him as He worketh miracles; by Whom and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.

And it came to pass the day after, He was going to a city called Nain, and His disciples were going with Him…¹⁹

7:11. And it came to pass the day after, He was going to a city called Nair, and His disciples were going with Him,…¹⁹

[From Mai and Cramer] * * * * * * But notice how He links miracle to miracle. In the first case, the healing of the centurion's servant, He came at the centurion's invitation. But here He approaches without being asked. No one called Him to bring the dead man back to life; He comes to do so on His own initiative. It seems to me that He deliberately arranged for this miracle to follow the previous one. For it was quite possible that someone might eventually stand up and challenge the Savior's glory by saying, "What is so remarkable about what happened with the centurion's son? Though he was sick, he was not in mortal danger—even if the Evangelist wrote it that way, shaping his account to please his audience rather than to tell the exact truth." So to silence the reckless tongues of such critics, he tells us that Christ met a dead young man, the only son of a widow. It was a heartbreaking tragedy, one that could stir anyone's grief and bring tears to their eyes. The woman follows behind, stunned by her loss and nearly collapsing, and many people are with her.

[From Mai and Cramer] * * * * * * But observe how He joins miracle to miracle: and in the former instance, the healing of the centurion's servant, He was present by invitation: but here He draws near without being invited. For no one summoned Him to restore the dead man to life, but He comes to do so of His own accord. And He seems to me to have purposely made this miracle also follow upon the former. For there was nothing improbable in supposing that at some time or other some one might rise up and say, in opposition to the Saviour's glory, 'What is the prodigy wrought in the case of the centurion's son? For though he was ailing, he was in no danger of death, even though the Evangelist has so written, shaping his narrative rather with a view to what was pleasant, than to what was true.' To stop therefore the intemperate tongue of such detractors, he says, that Christ met the dead young man, the only son of a widow. It was a pitiable calamity, able to arouse one's lamentation, and make one's tears gush forth; and the woman follows, stupified with her misfortune, and all but fainting, and many with her.

The dead man was being buried, and many friends were escorting him to his tomb. But he was met by the Life and Resurrection, Christ himself, for He is the destroyer of death and corruption. He is the one in whom we live and move and exist. He is the one who has restored the nature of man to what it originally was and has freed our mortal flesh from the chains of death. He had compassion on the woman, and to stop her tears, He commanded her, saying, "Do not weep." Immediately the cause of her weeping was removed. How, or by what method? He touched the bier, and through the power of his divine word, He made the one lying on it return to life. He said, "Young man, I say to you, arise," and immediately what was commanded happened. The actual fulfillment followed the words. "And the dead man," it says, "sat up and began to speak, and He gave him to his mother."

[From the Syriac] * * *: for that dead man was being buried, and many friends were conducting him to his tomb. But there meets him the Life and Resurrection, even Christ: for He is the Destroyer of death and of corruption: He it is "in Whom we live and move and are:" He it is Who has restored the nature of man to that which it originally was; and has set free our death-fraught flesh from the bonds of death. He had mercy upon the woman, and that her tears might be stopped, He commanded, saying, "Weep not." And immediately the cause of her weeping was done away: how, or by what method? He touched the bier, and by the utterance of his godlike word, made him who was lying thereon return again to life: for He said, "Young man, I say unto thee. Arise;" and immediately that which was commanded was done: the actual accomplishment attended upon the words, "And that dead man, it says, sat up, and began to speak, and He gave him to his mother."

Notice here too, I ask you, how precise the wording is: for the holy Gospel writer not only says that the dead man sat up, but in case anyone should attack the miracle with false arguments by saying, "What is so amazing if the body was simply propped upright by some trick? That does not yet clearly prove that it is alive or freed from the bonds of death"—for this reason he very skillfully records two proofs one after the other, sufficient to convince anyone that the man truly did rise and was restored. "For he began to speak," he says—but a lifeless body cannot speak—"and He gave him to his mother"—but certainly the woman would not have taken her son back to her house if he had been dead and had stopped breathing.

Observe here too, I pray you, the accuracy of the expression: for the divine Evangelist not only says, that the dead man sat up, but lest any one should by false arguments attack the miracle, saying,' What wonder! if by means of some artifice or other the body was set upright! for it is not as yet clearly proved to be alive, or delivered from the bonds of death:'—-for this reason he very skilfully notes down two proofs one after the other, sufficient to produce the conviction that he did in very truth arise and was restored. "For he began, he says, to speak"—-but an inanimate body cannot speak—-"And He gave him to his mother:"—-but assuredly the woman would not have taken her son back to her house if he had boon dead, and had breathed his last.

Those people who were brought back to life by Christ's power, we take as a guarantee of the hope prepared for us of a resurrection of the dead. These were the young man, Lazarus of Bethany, and the daughter of the synagogue leader. The holy prophets proclaimed this truth beforehand, for the blessed Isaiah said, "The dead shall arise, and those in the graves shall be restored to life, for the dew from You is healing to them." By dew he means the life-giving operation of Christ, which works through the Holy Spirit. The Psalmist also testifies to this, speaking to God the Savior of us all in these words: "When You turn away Your face they are troubled and return to their dust. You send Your Spirit, and they are created, and You renew the face of the ground." Because of Adam's transgression of the commandment, we had our faces turned away from God and returned to our dust, for God's sentence upon human nature was, "Dust you are, and to dust you shall return." But at the time when this world reaches its end, the face of the earth will be renewed, for God the Father, through the Son, in the Spirit, will give life to all those who are buried within it.

Those persons therefore who were restored to life by the power of Christ, we take as a pledge of the hope prepared for us of a resurrection of the dead: and these were, this young man, and Lazarus of Bethany, and the daughter of the chief of the synagogue. And this truth the company of the holy prophets proclaimed before: for the blessed Isaiah said, "The dead shall arise, and those in the graves shall be restored to life: for the dew from Thee is healing to them." And by dew he means the life-giving operation of Christ, which is by the instrumentality of the Holy Ghost. And the Psalmist bears witness, thus speaking concerning them in words addressed to God the Saviour of us all. "When Thou turnest away Thy face they are troubled, and return to their dust. Thou sendest Thy Spirit, and they are created, and Thou renewest the face of the ground." For it was by reason of Adam's transgression of the commandment that we, having our faces turned away from God, returned to our dust: for the sentence of God upon human nature was, "Dust thou art, and unto dust thou shalt return:" but at the time of the consummation of this world, the face of the earth shall be renewed: for God the Father by the Son in the Spirit will give life to all those who are laid within it.

Death has brought humanity to old age and decay. Death has therefore made us old—that is, it has corrupted us—because "that which is made old, and is growing aged, is near corruption," as Scripture says. But Christ renews us, since He is "the Life." The One who created in the beginning is able to renew us again unto incorruption and life. For one may rightly say that the same energy and power accomplishes both things. As the prophet Isaiah says, "He has swallowed up death, having become mighty." And again, "The Lord has taken away all weeping from every countenance. He has taken away the reproach of the people from all the earth." By "the reproach of the people" he means sin, which disgraces and corrupts humanity. Sin, together with destruction, shall be slain, and sorrow and death shall perish, and the tears that are shed on account of it shall cease.

It is death that has brought men to old age and corruption: death therefore has made old, that is to say, has corrupted: for "that which is made old, and is growing aged, is near corruption," as Scripture saith: but Christ renews, in that He is "the Life." For He Who in the beginning created, is able again to renew unto incorruption and life. For one may well affirm that it is the office of one and the same energy and power, to effect both the one and the other. As therefore the prophet Isaiah says, "'He hath swallowed up death, having become mighty." And again, "The Lord hath taken away all weeping from every countenance. He hath taken away the reproach of the people from all the earth." By the reproach of the people he means sin, which disgraces and depraves men: and which, together with destruction, shall be slain, and sorrow and death shall perish, and the tears cease which are shed on its account.

Do not doubt the resurrection of the dead, for Christ accomplished it among us long ago with divine majesty. Let no one say that He who raised two or three people, and achieved that much, is not fully capable of giving life to all of us as well. Such words, tainted with complete ignorance, are simply absurd. Rather, we should rightly understand that He is the Life and the Life-giver by physis. And how could the Life be insufficient to make everyone alive? That would be the same as saying, in extreme foolishness, that light is adequate for small things but not for the entire universe.

Disbelieve not therefore the resurrection of the dead; for long ago Christ wrought it among us with a Godlike majesty. And let no man say, that He Who raised two, for instance, or three, and effected thus much, is not thoroughly sufficient for the life also of us all. Such words, foul with utter ignorance, are simply ridiculous. Right rather is it for us to understand, that He is the Life, and the Life-giver by nature. And how can the Life be insufficient for making all alive? It would be the same thing as to say in one's excessive folly, that the Light also is sufficient indeed for little things, but not for the Universe.

The one who was being carried to his grave rose up. And the way he rose is clear to see: "for He touched, it says, the bier, and said, Young man, I say unto thee, arise." Yet why wasn't a word alone enough to raise the one lying there? For what is too difficult or beyond accomplishment for it? What is more powerful than the Word of God? Why then did He not accomplish the miracle by word alone, but also touched the bier? It was, my beloved, so that you might learn that the holy body of Christ is effective for the salvation of humanity. For the flesh of the Almighty Word is the body of life, and was clothed with His power. Consider this: when iron is brought into contact with fire, it produces the effects of fire and performs its functions; so, because it became the flesh of the Word, Who gives life to all, it therefore also has the power of giving life, and destroys the influence of death and corruption. May our Lord Jesus Christ also touch us, so that delivering us from evil works, even from fleshly lusts, He may unite us to the assemblies of the saints; for He is the giver of all good, by Whom, and with Whom, to God the Father, be praise and dominion, with the Holy Ghost, for ever and ever, Amen.²⁰

He therefore arose who was descending to his grave. And the manner of his rising is plain to see; "for He touched, it says, the bier, and said, Young man, I say unto thee, arise." And yet how was not a word enough for raising him who was lying there? For what is there difficult to it, or past accomplishment? What is more powerful than the Word of God? Why then did He not effect the miracle by a word only, but also touched the bier? It was, my beloved, that thou mightest learn that the holy body of Christ is effectual for the salvation of man. For the flesh of the Almighty Word is the body of life, and was clothed with His might. For consider, that iron, when brought into contact with fire, produces the effects of lire, and fulfils its functions; so, because it became the flesh of the Word, Who gives life to all, it therefore also has the power of giving life, and annihilates the influence of death and corruption. May our Lord Jesus Christ also touch us, that delivering us from evil works, even from fleshly lusts, He may unite us to the assemblies of the saints; for He is the giver of all good, by Whom, and with Whom, to God the Father, be praise and dominion, with the Holy Ghost, for ever and ever, Amen.²⁰

News about Him spread throughout all Judea and the surrounding region. His disciples told John about all these things. John called two of his disciples and sent them to Jesus, asking, "Are you the one who is coming, or should we wait for another?" When the men came to Him, they said, "John the Baptist has sent us to you, asking, 'Are you the one who is coming, or should we wait for another?'" At that very hour He healed many people of diseases and afflictions and evil spirits, and He gave sight to many who were blind. He answered them, "Go tell John what you have seen and heard: the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have the gospel preached to them. Blessed is the one who is not offended by Me."

7:17-23. And this word concerning Him went forth in all Judaea, and in all the region round about. And his disciples told John of all these things: and John called certain two of his disciples, and sent them unto Jesus, saying, Art Thou He that cometh, or look we for another? When the men came to Him, they said, John the Baptist sent us to Thee, saying, Art Thou He that cometh, or look we for another? But in that same hour he healed many of sicknesses and scourges, and of evil spirits: and unto many that were blind He gave sight. And He answered and said to them, Go tell John what things ye have seen and heard: that the blind see; and the lame walk; and the lepers are cleansed; and the deaf hear; the dead arise, and the poor are preached unto; and blessed is he who is not offended in Me.

On this occasion too, the teaching about to be given to you and the examination of sacred doctrines will certainly benefit you. Come then, so that together with the holy angels we may praise the universal Savior, for He is worshiped both in heaven and on earth, and to Him every knee shall bow, as it is written. Let it be known to people everywhere that the Lord is God, and even though He appeared in a form like ours, He has given us signs of godlike power and majesty on many occasions and in many ways: by driving away diseases, by rebuking unclean spirits, by giving sight to the blind, and finally, even by driving death itself from human bodies—death which had cruelly and mercilessly ruled from Adam to Moses, according to the divine Paul's words. That widow's son at Nain rose unexpectedly and wonderfully, and the miracle became known throughout all Judaea. It was proclaimed as a divine sign, and admiration was on everyone's lips. Some of his close friends, his disciples, told this also to the blessed Baptist, and he chose two people from among the rest and sent them to Jesus to ask whether it is He who is coming, or whether they must wait for another. What have you done, excellent Baptist! Do you not know Him whom you preached, being yourself the forerunner of this rising, as the morning star announces the coming sun? You went before Him like a torch. You pointed Him out to the holy apostles, saying very plainly, "Behold the Lamb of God, who takes away the sin of the world!" We also heard you say elsewhere to the crowds of Jews that "after me comes the man who ranks before me, because He was before me. And I did not know Him, but He who sent me to baptize in water said to me, 'On whom you see the Holy Spirit descend from heaven and remain upon Him, He is the one who baptizes in the Holy Spirit.' And I saw and testified that This is the Son of God." How then do you ask if it is He who is coming? For you said, "I saw and testified that He is the Son of God." But the blessed Baptist did not fail to recognize the Word of God who had become man. Do not think so. He was well and very clearly convinced that He was the one who is coming, but what he did was something wise and well-planned, highly suitable to benefit his disciples. For they indeed, because they did not yet know Christ, since His glory and surpassing majesty were concealed from them, were secretly troubled by His working miracles and surpassing the Baptist in the greatness of the deeds He performed. On one occasion they even came to him, consumed with envy and distress, with hearts still needing to be freed from Jewish diseases, and said to the blessed Baptist concerning Christ the universal Savior, "Rabbi, He who was with you on the other side of Jordan, to whom you testified, He baptizes, and everyone is going to Him." For they did not want anyone else to baptize at all and exalt himself against John's honor. However, they learned from him about the superiority of Christ's glory and the incomparable greatness of His splendor, for they heard him answer, "You yourselves are my witnesses that I said I am not the Christ, but that I have been sent before Him. He who has the bride is the bridegroom, but the bridegroom's friend, who stands and hears his voice, rejoices greatly because of the bridegroom's voice. This therefore, which is my joy, is complete. He must increase, but I must decrease." We do not say, however, that the blessed Baptist in any way whatsoever decreased in dignity, by himself, during the time that Christ's glory was constantly growing through those who believed in Him. Rather, since the blessed John remained within the measure of human nature—for it was not possible for him ever to advance beyond it—but the incarnate Word, being in His nature God, and ineffably begotten of God the Father, was continually advancing to His proper glory and was admired by all people, for this reason he said, "He must increase, but I must decrease." For he who remains in exactly the same state seems to decrease in comparison with one who is continually advancing. But that it was right for Him, as being by nature God, to surpass human things in might and glory, he explained to them saying, "He who comes from above is above all, and he who is of the earth belongs to the earth and speaks of the earth." Who then is He who comes from above and is above all as being God? Plainly the only-begotten Word of the Father, who was in His likeness and on an equality with Him, but for the love He had for the world, humbled Himself to our condition. Being such, therefore, He must necessarily surpass one who was of the earth—that is to say, numbered among earthly things and similar to them in nature, such as the Baptist was. For he was indeed praiseworthy in virtue, incomparable in piety, had attained the perfection of all righteousness, and was honorable and worthy of admiration, for the Lord testified of him saying, "There has not risen among those born of women one greater than John the Baptist." But he was not from above—not of the ousia, I mean, that is set above all. Rather he was from below, a son of earth, and one of us. Therefore, to return from this digression, since their hearts were not free from Jewish diseases, they told the blessed Baptist of the Savior's divine signs. And he, thoroughly knowing who it was that performed the miracles, rejoiced in himself at seeing the Savior's glory spread abroad. But to produce a firm and steadfast faith in Him in those who were still hesitating and not yet convinced that He is the Christ, he put on the appearance of ignorance and sent certain people to Him to ask, "Are You He who is coming, or do we wait for another?" Coming where, some might ask, for there are people who think we should understand something like this: that since the Baptist was about to undergo death through Herod's wickedness before the precious cross, and so to speak, anticipate Christ's departure, and as His forerunner, precede His arrival in Hades, he asks whether He will come there also, to redeem those in darkness and the shadow of death, entangled in inescapable bonds. But such an opinion must be utterly rejected, for nowhere do we find that Scripture inspired by God has declared that the divine Baptist preached beforehand to the spirits in Hades the coming of the Savior. And we may truly say this also: that since he once for all knew the whole effect of the dispensation in the flesh of the Only-begotten, he of course knew, in addition to the other particulars, that He will redeem those in Hades and shine forth even upon them, as "by the grace of God tasting death for every man," so that as Paul says, "He may be Lord both of the dead and of the living."²¹

On the present occasion also the Word about to be addressed to you, and the investigation of the sacred doctrines cannot but be most certainly for your benefit. Come then, that together with the holy angels we may praise the universal Saviour: for He is worshipped, as in heaven so also in earth; and to Him every knee shall bow, as it is written. Be it therefore known to people everywhere, that the Lord is God, and even though He appeared in fashion like unto us, yet has He given us the indications of a godlike power and majesty on many occasions, and in a multitude of ways: by driving away diseases; by rebuking unclean spirits; by bestowing on the blind their sight; and finally, oven by expelling death itself from the bodies of men;—-death which cruelly and mercilessly had tyrannized from Adam even unto Moses, according to the expression of the divine Paul. That widow's son then at Nain arose unexpectedly and wonderfully, and the miracle remained unknown to no one throughout the whole of Judaea, but was noised abroad as a divine sign, and admiration was upon every tongue. And some of his intimate friends, that is, his disciples, tell it also to the blessed Baptist: and he chose out and selected two persons from the rest, and sends them to Jesus to ask Him, if it is He Who cometh, or whether they must wait for another. What hast thou done, O excellent Baptist! Dost thou not know Him Whom thou preachedst, being thyself the precursor of this rising, as the morning star proclaims the coming sun? Thou wentest before Him like a torch. Thou pointedst Him out to the holy apostles, saying very plainly, "Behold the Lamb of God, Who taketh away the sin of the world!" Elsewhere also we heard Thee saying to the multitudes of the Jews, that "after me cometh the man who was before me, because He is before me. And I knew Him not: but He who sent me to baptize in water, He said unto me, On Whom thou seest the Holy Ghost descend from heaven, and remain upon Him, He it is Who baptizeth in the Holy Ghost. And I saw, and bore witness, that This is the Son of God." How then dost thou ask, if it is He that cometh? For thou saidst, "I saw and bore witness, that He is the Son of God." But the blessed Baptist did not fail to recognise the Word of God Who had become man. Do not imagine so. Well and very clearly was he persuaded that He was He that cometh; but what He did was something wise and well-contrived, and fit in no slight degree to benefit his disciples. For they indeed, because they did not yet know Christ, inasmuch as His glory and all-excelling majesty was concealed from them, were even silently stung at His working miracles, and surpassing the Baptist in the greatness of the deeds wrought by Him. For on one occasion they even drew near to him, pining with envy and vexation, and with their heart still requiring to set free from Jewish maladies, and said to the blessed Baptist concerning Christ the universal Saviour, "Rabbi, He Who was with thee on the other side of Jordan, to Whom thou bearest witness, He baptizeth, and every man cometh to Him." For they did not wish any one else to baptize at all, and exalt himself against the honour of John. They learnt however from him the superiority of Christ's glory, and the incomparable greatness of His splendour: for they heard him say in answer, "Ye are yourselves my witnesses that I said, that I am not the Christ, but that I have been sent before Him. He who hath the bride is the bridegroom: but the bridegroom's friend, who standeth and heareth his voice, joyfully rejoiceth because of the bridegroom's voice: this therefore, which is my joy, is complete. He must grow great, but I must be made small." We do not however say that the blessed Baptist in any respect whatsoever decreased in dignity, himself of himself, during the time that Christ's glory was constantly receiving addition from those that believed on Him: but inasmuch as the blessed John continued in the measure of human nature:—-for it was not possible for him ever to advance to anything beyond:—-but the incarnate Word, being in His nature God, and ineffably begotten of God the Father, advancing continually to His proper glory, was admired of all men; for this reason it was he said, "He must grow great, but I must be made small." For he who remains in exactly the same state seems to grow small, in comparison with one who is continually advancing. But that it was right that as being by nature God, He should surpass in might and glory human things, he explained to them saying: "He Who cometh from above is above all: and he who is of the earth, belongeth to the earth, and speaketh of the earth." Who then is He Who cometh from above, and is above all as being God? Plainly the only-begotten Word of the Father, Who was in His likeness, and on an equality with Him: but for the love He had unto the world, humbled Himself to our estate. As being such therefore, He must necessarily surpass one who was of the earth: one, that is to say, numbered among the things of earth, and their like in nature, such as was the Baptist. For he was indeed praiseworthy in virtue, and incomparable in piety, and had attained to the perfection of all righteousness, and was honourable and worthy of admiration: for the Lord bore him witness saying, "There hath not risen among the sons of women one greater than John the Baptist." But he was not from above; not of the Substance, I mean, that is set above all: rather he was from below, a son of earth, and one of us. Therefore, to return from this digression, as their heart was not free from Jewish maladies, they tell the blessed Baptist of the Saviour's divine signs: and he, as thoroughly knowing Who it was That wrought the miracles, exulted indeed in himself, in seeing the Saviour's glory spread abroad: but to produce a firm and steadfast faith in Him, in those, who as yet were halting, nor thus far convinced that He is the Christ, he puts on the appearance of ignorance, and so sends to Him certain to ask Him, saying, "Art Thou He That cometh, or do we wait for another?" Cometh whither perhaps some will say: for there are men who think that we ought to understand something of this sort: —-that as the Baptist was about before the precious cross to undergo death by the wickedness of Herod, and, so to speak, anticipate Christ's departure, and as His forerunner, precede His arrival in Hades, he asks whether He will come there also, to redeem those in darkness and the shadow of death, and entangled in inevitable bonds. But such an opinion is utterly to be rejected: for nowhere do we find that the Scripture inspired of God has declared that the divine Baptist preached beforehand to the spirits in Hades the coming of the Saviour. And this also we may truly say, that inasmuch as once for all he knew the whole effect of the dispensation in the flesh of the Only-begotten, he of course knew, in addition to the other particulars, that He will redeem those in Hades, and shine forth even upon them, as "by the grace of God tasting death for every man," that as Paul says, "He may be Lord both of the dead and of the living."²¹

What then does he wish to understand by asking, "Are you the one who is coming, or do we wait for another?" I said that he puts on the appearance of ignorance on purpose, not so much to learn something himself—for as the forerunner he knew the mystery—but so that his disciples might be convinced how great the Savior's superiority is, and that, as the word of inspired Scripture had announced beforehand, He is God and the Lord who was to come. All the others then were servants, sent before a master, going ahead of the One who is beyond all and preparing the way of the Lord, as it is written. The Savior and Lord of all is therefore called by the holy prophets "He who comes." For the prophet David declares in a psalm, "Blessed is He who comes in the Name of the Lord." And what does that expression "in the Name of the Lord" mean? It means in godlike glory, and lordship, and majesty that transcends all. And he has indicated this again in what follows: "The Lord is God, and has shone forth upon us." For Moses indeed came and appeared in his time, and through him the law was spoken to the Israelites; and then after him Joshua the son of Nun commanded the army, and then in order the blessed prophets. And they were indeed holy men, honorable beyond comparison, and endowed with a spiritual and excellent splendor; but not one of them shone forth upon the inhabitants of earth in the name of the Lord, in the glory that belongs to Godhead and dominion. But the only-begotten Word of God shone forth upon us as being in his nature truly God and Lord. So God the Father named him through the prophet Habakkuk, saying, "Yet a little while and He who comes will come, and will not delay." And again through another prophet the only-begotten Word of God speaks thus: "Rejoice and be glad, O daughter of Zion, for behold! I come and will dwell in your midst, says the Lord. And many nations shall find refuge in the Lord on that day, and I will be to them a God, and they shall be to me a people." And that this has come to pass, one may see by the actual facts: for a multitude of nations has been caught in the net, and Christ is their God, and they are his people.

What then does he wish to understand by asking, "Art Thou He that cometh, or do we wait for another?" I said then, that he puts on the appearance of ignorance purposely, not so much that he might himself learn:—-for as being the forerunner he know the mystery:—-but that his disciples might be convinced, how great is the Saviour's superiority, and that, as the word of the inspired Scripture had announced before, He is God, and the Lord That was to come. All the rest then were servants, sent before a master, preceding Him Who is beyond all, and preparing the way of the Lord, as it is written. By the holy prophets therefore the Saviour and Lord of all is called, "He that cometh." For the prophet David in a psalm declares: "Blessed be He That cometh in the Name of the Lord." And what means that expression "in the Name of the Lord?" it means in godlike glory, and lordship, and all transcending majesty. And this again he has signified in what follows: "The Lord is God, and hath shone forth upon us." For Moses indeed came, and appeared in his season, and by his instrumentality the law was spoken to the Israelites: and then after him Jesus the son of Nun commanded the host, and then in order the blessed prophets. And they were indeed holy men, honourable beyond comparison, and endowed with a spiritual and all-excelling splendour: but no one of them shone forth upon the inhabitants of earth in the name of the Lord, in the glory that is of Godhead and dominion. But the only-begotten Word of God shone forth upon us as being in His nature and verily God and Lord. So God the Father named Him by the prophet Habakuk, thus saying; "Yet a little He That cometh will come, and will not tarry." And again also by another prophet the only-begotten Word of God thus speaketh: "Rejoice, and be glad, O daughter of Zion: for behold! I come, and will lodge in the midst of thee, saith the Lord. And many nations shall find refuge in the Lord on that day; and I will be to them a God, and they shall be to Mo a people." And that this has come to pass, one may see by actual facts: for a multitude of nations has been caught in the net, and Christ is their God, and they are His people.

Since he took the name "He Who Cometh" from inspired Scripture, the divine Baptist sent some of his friends to ask if He were He Who Cometh. And what follows? Since Christ by nature and in truth is God, John's purpose did not escape Him. Knowing well the reason his disciples had come, He particularly at that exact time began performing divine miracles many times more numerous than those He had done before. For the wise Evangelist has told us this, saying, "In that same hour He healed many of sicknesses and of scourges, and of evil spirits, and gave sight to many that were blind." After they had become spectators and eyewitnesses of His greatness and had gathered into themselves great admiration of His power and ability, they bring forward the question and ask in John's name to be informed whether He is He Who Cometh. Here I ask you to see the beautiful skill of the Savior's management. For He does not simply say, "I am," though if He had spoken this way, it would have been true. Instead, He leads them to the proof given by the works themselves, so that having accepted faith in Him on good grounds and being furnished with knowledge from what had been done, they might return this way to the one who sent them. "For go," He says, "tell John the things that you have seen and heard." For you have heard, He says, that I have raised the dead by the all-powerful word and by the touch of My hand. You have also seen, while you yourselves stood by, that those things spoken long ago by the holy prophets are accomplished: the blind see, the lame walk, the lepers are cleansed, the deaf hear, and the dead arise, and the poor are preached to. All these things the blessed prophets had previously announced as about to be done by My hands in due time. If then I bring to pass those things that were prophesied long before, and you are yourselves spectators of them, return and tell those things which you have seen with your own eyes accomplished by My might and ability, and which at various times the blessed prophets foretold. And then He necessarily added to these things, "And blessed is he who is not offended in Me!" For the Jews indeed were offended, either because they did not know the depth of the mystery, or because they did not seek to know. For though the inspired Scripture announced beforehand, in every part of it, that the Word of God would humble Himself to emptiness and be seen upon earth, plainly referring to when He was such as we are, and would justify by faith everything under heaven, yet they stumbled against Him and struck against the rock of offense and fell and were ground to powder. For though they plainly saw Him invested with ineffable dignity and surpassing glory through the wondrous deeds He worked, they threw stones at Him and said, "Why do You, being a man, make Yourself God?" In answer to these things, Christ reproved the immeasurable weakness of their intellect and said, "If I do not the works of My Father, believe Me not. But if I do, then though you believe not Me, believe My works." Blessed therefore is he who does not stumble against Christ—that is, who believes in Him.

Having therefore taken from the inspired Scripture the name of "He That cometh," the divine Baptist sent certain of his friends to ask, "if He were He that cometh." And what follows? Inasmuch as Christ by nature and in truth is God, the purpose of John did not escape Him, but as well knowing the cause of his disciples' coming, He especially at that particular time began accomplishing divine miracles many times more numerous than those which He had hitherto wrought. For so the wise Evangelist has told us, saying, "In that same hour He healed many of sicknessess and of scourges, and of evil spirits: and gave sight to many that were blind." Having then been made spectators and eyewitnesses of His greatness, and gathered into them a great admiration of His power and ability, they bring forward the question, and beg in John's name to be informed, whether He is He Who cometh. Here see I pray the beautiful art of the Saviour's management. For He does not simply say, I am; though had He so spoken, it would have been true: but He rather leads them to the proof given by the works themselves, in order that having accepted faith in Him on good grounds, and being furnished with knowledge from what had been done, they might so return to him who sent them. "For go, He says, tell John the things that ye have seen and heard." For ye have heard indeed, He says, that I have raised the dead by the all-powerful word, and by the touch of the hand: ye have seen also, while ye yourselves stood by, that those things that were spoken of old time by the holy prophets are accomplished: the blind see, the lame walk, the lepers are cleansed, and the dumb hear, and the dead arise, and the poor are preached unto. All these things the blessed prophets had before announced, as about in due time to be wrought by My hands. If then I bring to pass those things that were prophecied long before, and ye are yourselves spectators of them, return and tell those things which ye have seen with your own eyes accomplished by My might and ability, and which at various times the blessed prophets foretold. And then He added necessarily to these things; "And blessed is he who is not offended in Me!" For the Jews indeed were offended, cither as not knowing the depth of the mystery, or because they did not seek to know. For though the inspired Scripture announced beforehand, in every part of it, that the Word of God would humble Himself to emptiness, and be seen upon earth, plainly referring to when He was such as we are, and would justify by faith every thing under heaven, yet they stumbled against Him, and struck against the rock of offence, and fell, and were ground to powder. For though they plainly saw Him invested with ineffable dignity and surpassing glory, by means of the wondrous deeds He wrought, they threw stones at Him and said: "Why dost Thou, being a man, make thyself God?" In answer to these things, Christ reproved the immeasurable infirmity of their intellect, and said; "If I do not the works of My Father, believe Me not: but if I do, then though ye believe not Me, believe My works." Blessed therefore is he, who doth not stumble against Christ; that is, who believeth in Him.

Everyone knows what advantage we gain from this and how we benefit by reaching faith in Him, but there is nothing to prevent us from listing a few specifics. First, we obtain the light of true knowledge of God. Next, when we have washed away the stains of sin through holy baptism and been purified to serve Him purely, we are also made sharers in His divine nature and gain Him dwelling within us through the communion of the Holy Spirit. We are also made sons of God and win for ourselves brotherhood with Him who by physis and in truth is the Son. Beyond these things, we are raised to the inheritance of the saints and dwell in blessedness enjoying those blessings that are given to those who love Him, which the divine Paul declares surpass understanding and description: "for eye has not seen, nor ear heard, and into the heart of man have not entered the things that God has prepared for them that love Him." May we also be counted worthy of these things by the grace and love of Him who gives bountifully to everyone all good things, even of Christ, through whom and with whom, to God the Father, be praise and dominion with the Holy Spirit, forever and ever, Amen.²²

And what the advantage is that is derived from this, and in what way we are benefitted by attaining to faith in Him, every one knows: nothing however forbids our enumerating a few particulars. For first indeed we obtain the light of the true knowledge of God: and next, when by the aid of holy baptism we have washed away the stains of sin, being purified that we may serve Him purely, we are also made partakers of His divine nature, and gain Him to dwell within us by having the communion of the Holy Ghost. And we are made also sons of God, and win for ourselves brotherhood with Him Who by nature and verily is the Son. Moreover, in addition to those things, we are exalted to the inheritance of the saints, and dwell in bliss in the enjoyment of those blessings which are bestowed on those who love Him, and which the divine Paul declares surpass understanding and description: "for eye hath not seen, nor ear heard, and into the heart of man have not entered the things that God hath prepared for them that love Him." Of those may we also be thought worthy by the grace and love of Him Who giveth to every one bountifully all good things, even of Christ, by Whom and with Whom, to God the Father, be praise and dominion with the Holy Ghost, for over and ever, Amen.²²

After John's messengers had left, Jesus began to speak to the crowds about John: "What did you go out into the wilderness to see? A reed shaken by the wind? What did you go out to see? A man dressed in fine clothes? Look, those who wear fine clothing are in kings' palaces. What did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: 'Behold, I send my messenger before your face, to prepare your way before you.' Truly I tell you, among those born of women there is no one greater than John, but the one who is least in the kingdom of God is greater than he."

7:24-28. And when the messengers of John had departed, He began to speak unto the multitudes concerning John, What went ye out into the wilderness to see? A reed, shaken with the wind? But what went ye out to see? A man clad in soft garments? Behold they who wear soft clothing, are in the abodes of kings. But what went ye out to see? A Prophet? Yea, I say unto you: and more than a prophet: for this is he of whom it is written, Behold I send My messenger before Thy face, to prepare Thy way before Thee. Verily I say unto you, Among those born of women there is no one greater than John: but he who is least in the kingdom of God is greater than he.

You who are eager to know divine teachings, open again the storehouse of your minds. Fill yourselves with the sacred words—or rather, never be satisfied with them, because greed for things that build you up is a quality worth having. So let us approach the Savior's words not carelessly and without proper preparation, but with the attentiveness and alertness that suits those who want to learn. Only in this way can subjects for contemplation that are hard to understand be properly grasped. Let us therefore ask Christ for the light He sends into the mind and heart, so that by correctly understanding the force of what is said, we may again admire the beautiful skill of the arrangement. For He had been asked by John's disciples whether He is the one who is coming. After He answered them in a suitable way and told them to return to the one who sent them, He began to say to the crowds concerning John, "What did you go out into the wilderness to see? A reed shaken by the wind?" What instruction do we gain from this, or what is the purpose toward which our Savior's words point? Surely this is worth investigating. Let us examine the meaning of what is said. Let us search it as we would a treasure. Let us look into its secrets. And fixing our minds on the depth of the mystery, let us be like careful money changers, testing everything, as Scripture says.²³

YE who thirst for the knowledge of the divine doctrines, open once again the treasure-house of your minds: satiate yourselves with the sacred words: or rather, give way to no feeling of satiety herein: for gluttony in things that tend to edification is a quality worth the gaining. Let us approach, then, the Saviour's words, not carelessly, and without due preparation, but with that attentiveness and vigilance which befits those who would learn. For so alone can those subjects for contemplation, which are difficult of comprehension, be rightly understood. Let us, therefore, ask of Christ that light, which He sends down upon the mind and heart, that thus being enabled correctly to understand the force of what is said, we may again admire the beautiful skill of the management. For He had been asked by the disciples of John, whether He is He that cometh? When then: He had answered them in a suitable manner, and commanded them to return to him that sent them. He began to say unto the multitudes concerning him, "What went ye out into the wilderness to see? a reed shaken by the wind?" And what the instruction is which we gain from this, or what the end to which our Saviour's words have reference, how must it not be worth our while to inquire? Let us examine, therefore, the meaning of what is said: let us search it as a treasure: let us spy into its secrets: and fixing our mind upon the profundity of the mystery, let us be like careful moneychangers, proving every thing, as Scripture says.²³

There were some people who took great pride in their performance of what the law required: namely, the Scribes and Pharisees and others of their group. They were regarded, according to their claims, as exact observers of the law, and on this basis they demanded that they should be honored. This is also why they neither accepted faith in Christ nor gave proper honor to that way of life which truly is praiseworthy and blameless—the one that is regulated by the commands of the Gospel. Christ the Savior of all, therefore, intended to show them that the honors that come from both the religious and moral service required by the law were of little value and not worth pursuing, or perhaps even absolutely nothing and useless for edification. Meanwhile, the grace that comes through faith in Him is the guarantee of blessings worthy of admiration, and it is able to adorn those who possess it with incomparable honor. Many people, as I said, were observers of the law and greatly puffed up because of this. They even claimed that they had attained the perfection of all that is praiseworthy through exact performance of the righteousness that consisted in shadows and types. So, as I said, in order to prove that those who believe in Him are better and superior to them, and that the glories of the followers of the law are clearly small in comparison with the Gospel way of life, He takes the best person of their whole class—though nevertheless born of woman—I mean the blessed Baptist. After affirming that he is a prophet, or rather above the measure of the prophets, and that among those born of women no one had arisen greater than he in righteousness (that is, the righteousness that is by the law), He declares that the one who is small—who falls short of his measure and is inferior to him in the righteousness that is by the law—is greater than he. Not greater in legal righteousness, but in the kingdom of God—in faith and the excellencies that result from faith. For faith crowns those who receive it with glories that surpass the law. You will learn this and affirm it yourself to be the case when you encounter the words of the blessed Paul. For having declared himself to be blameless in the righteousness that is by the law, he immediately added: "But those things that were gain to me, those I have counted loss for Christ's sake, and do count them but dung, that I may win Christ—not having my own righteousness which is by the law, but the righteousness that is of the faith of Jesus Christ." And he even considers the Israelites deserving of great blame, saying: "For being ignorant of God's righteousness (that is, the righteousness which is by Christ) and seeking to establish their own (the righteousness which is by the law), they have not submitted themselves to the righteousness of God. For Christ is the completion of the law for righteousness to everyone who believes." And again, when speaking of these things: "We who by nature are Jews, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, we also have believed in Jesus Christ, that we may be justified in Him." Therefore, being justified by Christ—that is to say, by faith in Him—surpasses the glories of the righteousness that is by the law. For this reason the blessed Baptist is brought forward, as one who had attained the foremost place in legal righteousness and a praise so far incomparable. And yet even so he is ranked as less than one who is least: "for the least," He says, "is greater than he in the kingdom of God." But the kingdom of God signifies, as we affirm, the grace that is by faith, through which we are counted worthy of every blessing and of the possession of the rich gifts that come from above, from God. For it frees us from all blame and makes us to be the sons of God, partakers of the Holy Ghost, and heirs of a heavenly inheritance.

There were then certain who prided themselves upon their performance of what was required by the law: the Scribes namely, and Pharisees, and others of their party; who were regarded according to their professions as exact observers of the law, and claimed on this score, that their heads should be adorned with honours. This too is the reason why they neither accepted faith in Christ, nor paid due honour to that mode of life which truly is praiseworthy and blameless: even that which is regulated by the commands of the Gospel. The purpose, therefore, of Christ the Saviour of all, was to shew them that the honours both of the religious and moral service that are by the law, were of small account, and not worthy of being attained to, or oven perhaps absolutely nothing, and unavailing for edification: while the grace that is by faith in Him is the pledge of blessings worthy of admiration, and able to adorn with incomparable honour those that possess it. Many, then, as I said, were observers of the law, and greatly puffed up on this account: they even gave out that they had attained to the perfection of all that is praiseworthy, in the exact performance of the righteousness that consisted in shadows and types. In order, then, that, as I said, He might prove that those who believe in Him are better and superior to them, and that the glories of the followers of the law are evidently but small in comparison with the evangelic mode of life, He takes him who was the best of their whole class, but nevertheless was born of woman, I mean the blessed Baptist: and having affirmed that he is a prophet, or rather above the measure of the prophets, and that among those born of women no one had arisen greater than he in righteousness, that namely, which is by the law, He declares, that he who is small, who falls short, that is, of his measure, and is inferior to him in the righteousness that is by the law, is greater than he:—-not greater, in legal righteousness, but in the kingdom of God, even in faith, and the excellencies which result from faith. For faith crowns those that receive it with glories that surpass the law. And this thou learnest, and wilt thyself affirm to be the case, when thou meetest with the words of the blessed Paul: for having declared himself to be free from blame in the righteousness that is by the law, he added forthwith, "But those things that were gain unto me, those I have counted loss for Christ's sake: and do count them but dung, that I may win Christ: not having my own righteousness which is by the law, but the righteousness that is of the faith of Jesus Christ." And the Israelites he even considers deserving of great blame, thus saying: "For being ignorant of God's righteousness, that namely which is by Christ, and seeking to establish their own; even that which is by the law; they have not submitted themselves to the righteousness of God. For Christ is the completion of the law for righteousness unto every one that believeth." And again, when speaking of these things: "We, he says, who by nature are Jews, and not sinners of the Gentiles, knowing that a man is not justified by the works of. the law, but by the faith of Jesus Christ, we also have believed in Jesus Christ, that we may be justified in Him." The being justified, therefore, by Christ, that is to say, by faith in Him, surpasses the glories of the righteousness that is by the law. For this reason the blessed Baptist is brought forward, as one who had attained the foremost place in legal righteousness, and to a praise so far incomparable. And yet even thus he is ranked as less than one who is least: "for the least, He says, is greater than he in the kingdom of God." But the kingdom of God signifies, as we affirm, the grace that is by faith, by means of which we are accounted worthy of every blessing, and of the possession of the rich gifts which come from above from God. For it frees us from all blame; and makes us to be the sons of God, partakers of the Holy Ghost, and heirs of a heavenly inheritance.

Having laid this groundwork by way of preparation and to explain how the ideas connect, come now and let us examine the actual words. As I have already said, He raises the divine Baptist to a great height and crowns the Forerunner with extraordinary honors deliberately, so that you may more fully admire faith—as that which makes believers possess a greatness far exceeding even that of such illustrious men. He asks the Jews, then, saying "What went ye out into the wilderness to see? a reed shaken by the wind?" Now He compares to a reed—a thing tossed about and, so to speak, reeling and shaken back and forth by the force of the winds—the man who lives in worldly honors and pleasures and in the splendor of earthly power. For there is nothing stable or firm or unshaken with such people, but things change frequently in an unexpected way, turning to what they did not anticipate, and their prosperity easily passes away. For it is true that "all flesh is grass, and all the glory of man as the flower of grass: the grass withereth, and the flower falleth." Did you then, He says, go out into the desert to see a man like a reed? However, perhaps he is not this, but of a different character—one of those who live in pleasures and are accustomed to being clothed in beautiful garments and who value childish honor. Yet one does not see people like this living in the desert, but at the courts of kings. And as for the blessed Baptist's clothing, it was made of camel's hair, with a leather belt around his waist.

Having prefaced therefore thus much by way of preparation, and to explain the connection of the ideas, come now. and let us examine the actual words. As I have already said then, He exalts the divine Baptist to a great height, and crowns the Forerunner with surpassing honours purposely; that thou mayest the more thoroughly admire faith; as that which makes believers to have a grandeur far surpassing even that of men thus illustrious. He asks the Jews, then, saying "What went ye out into the wilderness to see? a reed shaken by the wind?" Now He compares to a reed,—-a thing tossed about, and, so to speak, reeling and shaken to and fro by the violence of the winds,—-the man who lives in worldly honours and pleasures, and in the grandeur of temporal sovereignty. For there is nothing stable or firm or unshaken with such persons, but things change frequently in an unexpected manner, and to that which they did not anticipate, and their prosperity lightly passes away. For true it is, that "all flesh is grass, and all the glory of man as the flower of grass: the grass withereth, and the flower falleth." Did ye then, He says, go out into the desert to see a man like a reed? This, however, possibly he is not, but of a different character; one of those who live in pleasures, and are wont to be clad in beautiful garments, and value childish honour. And yet one does not see persons such as these dwelling in the desert, but at the courts of kings: and as for the blessed Baptist's raiment, it was of camel's hair, and a leathern girdle upon his loins.

What then did you go out to see? Perhaps you say, "A prophet." Yes, I say the same as you. For he is a saint and a prophet—indeed, he even surpasses the dignity of a prophet. He not only announced beforehand that I am coming, but pointed Me out when I was close at hand, saying, "Behold the Lamb of God, who bears the sin of the world." Moreover, the prophet's voice testified of him as sent before My face to prepare the way before Me. And I testify of him that there has not arisen among those born of women one greater than he. But he who is least—in the life according to the law, I mean—in the kingdom of God is greater than he. How and in what way? In this way: the blessed John, together with as many as came before him, was born of woman. But those who have received the faith are no longer called the sons of women. Rather, as the wise Evangelist said, they are born of God. "For to all who received Him"—that is, Christ—"He gave power to become the sons of God, even to those who believe on His Name: who have been born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." For we have been born again to the adoption of sons, not of corruptible seed, but, as Scripture says, by the living and abiding Word of God. Those then who are not of corruptible seed, but on the contrary have been born of God, are superior to anyone born of woman.²⁴

What then did ye go out to see? Perhaps ye say, A Prophet. Yea, I also say as well as you. For he is a saint and a prophet: nay, he even surpasses the dignity of a prophet; for not only did he announce before that I am coming, but pointed Me out close at hand, saying? "Behold the Lamb of God, That beareth the sin of the world." Moreover, he was testified of by the prophet's voice, "as sent before My face, to prepare the way before Me." And I bear him witness that there hath not arisen among those born of women one greater than he: but he that is least—-in the life I mean according to the law—-in the kingdom of God is greater than he. How and in what manner? In that the blessed John, together with as many as preceded him, was born of woman: but they who have received the faith, are no more called the sons of women, but as the wise Evangelist said, "are born of God." "For to all, he says, who received Him, that is, Christ, He gave power to become the sons of God, even to them who believe on His Name: who have been born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." For we have been born again to the adoption of the sons, "not of corruptible seed," but, as Scripture saith, "by the living and abiding Word of God." Those then who are not of corruptible seed, but, on the contrary, have been born of God, are superior to any one born of woman.²⁴

There is also another way in which they surpass those born of women. For they have earthly fathers, but we have Him Who is above in heaven. For we have received this also from Christ, Who calls us to the adoption of sons and brotherhood with Him. For He has said, "You shall not call anyone on earth father, for One is your Father, Who is in heaven. But all of you are brothers." And most wise Paul assures us of this, writing as follows: "For because you are sons, God has sent the Spirit of His Son into your hearts, calling Father, our Father." For when Christ rose and despoiled hell, the spirit of adoption was then given to those who believed in Him, and first of all to the holy disciples. For "He breathed upon them, saying, Receive the Holy Spirit. If you forgive the sins of anyone, they are forgiven them; and if you retain the sins of anyone, they are retained." For inasmuch as they have become partakers of the divine nature by being richly endowed with that lordly and all-governing Spirit, therefore He has also given them the godlike power of forgiving the sins of whomever they will, and of retaining those of all others. But that before the resurrection of Christ from the dead and His ascent to heaven there was not among men the spirit of adoption, the most wise Evangelist John makes plain where he says: "For the Spirit was not yet, because Jesus was not yet glorified." And yet certainly, how can the Spirit be unequal in eternity to God the Father and the Son? And when did He not exist, Who is before all? For He is equal in ousia to the Father and the Son. "But inasmuch as Christ, he says, was not yet glorified," that is to say, had not yet risen from the dead and ascended to heaven, the spirit of adoption did not as yet exist for men. But when the Only-begotten Word of God ascended up into heaven, He sent down for us in His place the Comforter, Who is in us through Him. And this He taught us, saying: "It is expedient for you that I go away, for if I do not go away, the Comforter will not come to you; but when I have departed, I will send Him to you."

There is also another respect in which they surpass those born of women. For they have earthly fathers: but we Him Who is above in heaven. For we have received this also of Christ, Who calleth us to the adoption of sons and brotherhood with Him. For He has said, "Ye shall not call any one on earth father: for One is your Father, Who is in heaven. But ye, all of you, are brethren." And most wise Paul gives us surety of this, writing as follows: "For because ye are sons, God hath sent the Spirit of His Son into your hearts, calling Father, our Father." For when Christ rose, and spoiled hell, the spirit of adoption was then given to them that believed on Him, and first of all to the holy disciples; for "He breathed upon them, saying, Receive ye the Holy Ghost. If ye remit the sins of any, they are remitted them; and if ye retain the sins of any, they are retained." For inasmuch as they have become partakers of the divine nature, by being richly endowed with that lordly and all-governing Spirit; therefore He has also given them the godlike power of remitting the sins of whomsoever they will, and of retaining those of all others. But that previously to the resurrection of Christ from the dead, and His ascent to heaven, there was not among men the spirit of adoption, the most wise Evangelist John makes plain where he says: "For the Spirit was not as yet: because that Jesus was not yet glorified." And yet certainly, how can the Spirit be unequal in eternity to God the Father, and the Son? And when did He not exist, Who is before all? For He is equal in substance to the Father, and the Son. "But inasmuch as Christ, he says, was not yet glorified," that is to say, had not yet risen from the dead, and ascended to heaven, the spirit of adoption did not as yet exist for men. But when the Only-begotten Word of God ascended up into heaven, He sent down for us in His stead the Comforter, Who is in us by Him. And this He taught us, thus saying: "It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you: but when I have departed, I will send Him unto you."

Even though we may be inferior to those who have fulfilled the righteousness that comes by the law—inferior, I mean, in righteous living—we who have received faith in Him are endowed with greater privileges. We must keep in mind, however, that although the blessed Baptist was so great in virtue, he plainly confessed that he needed holy baptism. For he said somewhere, speaking to Christ, the Savior of us all, "I have need to be baptized of Thee." But he would have had no need of holy baptism, nor would he have asked permission to receive it, if there had not been in it something more and better than the righteousness that comes by the law.

Even though, therefore, we be inferior to them who have fulfilled the righteousness that is by the law: inferior, I mean, in righteousness of life, yet are we who have received faith in Him endowed with greater privileges. We must, however, bear in mind, that although the blessed Baptist was thus great in virtue, yet he plainly confessed that he stood in need of holy baptism: for he somewhere said, speaking to Christ, the Saviour of us all, "I have need to be baptized of Thee." But he would have had no need of holy baptism, nor have requested leave to have it granted him, had there not been in it something more and better, than the righteousness that is by the law.

Christ does not argue against the honors of the saints, nor does He aim to reduce or strip away the glory of those holy people who achieved victory before. Rather, as I said, His purpose is to show that the Gospel way of life is superior to the worship prescribed by the law, and to give surpassing honor to the glory of faith, so that we all may believe in Him. For in this way we enter through Him and with Him into the kingdom of heaven. To God the Father be praise and dominion through Him and with Him, together with the Holy Spirit, forever and ever. Amen.

Christ therefore does not contend against the honours of the paints; nor is it His purpose to diminish and strip of their renown those holy men who had before attained to victory: but as I said, it rather is to prove that the Gospel mode of life is superior to the legal worship, and to crown with surpassing honours the glory of faith, that we all may believe in Him. For so we enter by Him, and with Him, into the kingdom of heaven: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.

Christ is not fighting against the honor of the patriarchs, nor is His purpose to diminish and strip away the renown of those holy men who previously achieved victory. Rather, as I said, it is to prove that the Gospel way of life is superior to the worship under the law, and to crown the glory of faith with surpassing honors, so that we all may believe in Him. For it is through Him that we enter, and with…

[Selected footnotes moved to the end and renumbered. Almost all marginalia, any purely textual footnotes, most Greek or Syriac material has been omitted without notice]

This text was transcribed by Roger Pearse in Ipswich, UK, in 2006. All material on this page is in the public domain and may be copied freely.

This text was transcribed by Roger Pearse, Ipswich, UK, 2006. All material on this page is in the public domain – copy freely.

Greek text is displayed using Unicode characters.

Greek text is rendered using unicode.

Who from the beginning were eyewitnesses and servants of the Word.

1:2. Who from the beginning were eyewitnesses and ministers of the Word.

In saying that the Apostles were eyewitnesses of the substantial and living Word, the Evangelist agrees with John, who says that "the Word was made flesh, and tabernacled in us, and His glory was seen, the glory as of the Only-begotten of the Father." For the Word became capable of being seen because of the flesh, which is visible and tangible and solid, whereas in Himself He is invisible. And John again in his Epistle says, "That which was from the beginning, That which we have heard, That which we have seen with our eyes, and our hands have handled around the Word of Life, and the Life became manifest." Do you not hear that he speaks of the Life as capable of being handled? He does this so that you may understand that the Son became man, and was visible in respect of the flesh, but invisible as regards His divinity.¹

In saying that the Apostles were eyewitnesses of the substantial and living Word, the Evangelist agrees with John, who says, that "the Word was made flesh, and tabernacled in us, and His glory was seen, the glory as of the Only-begotten of the Father." For the Word became capable of being seen by reason of the flesh, which is visible and tangible and solid: whereas in Himself He is invisible. And John again in his Epistle says, "That which was from the beginning, That which we have heard, That which we have seen with our eyes, and our hands have handled around the Word of Life, and the Life became manifest." Hearest thou not that he speaks of the Life as capable of being handled? This he does that thou mayest understand that the Son became man, and was visible in respect of the flesh, but invisible as regards His divinity.¹

He has shown strength with His arm: He has scattered the proud in the imagination of their heart.

1:51. He hath shewed strength with His arm: He hath scattered the proud in the imagination of their heart.

The arm symbolically represents the Word who was born from her. By "the proud," Mary means the evil demons who, along with their prince, fell because of pride; the Greek philosophers who refused to accept what seemed like foolishness in the preaching; and the Jews who would not believe and were scattered because of their unworthy thoughts about the Word of God. By "the mighty," she means the Scribes and Pharisees who sought the most important positions. However, it is closer to the true meaning to understand this as referring to the evil demons, because when they openly claimed control over the world, the Lord scattered them by His coming and transferred those whom they had enslaved into His own rule. For all these things happened according to her prophecy, that

The arm enigmatically signifies the Word that was born of her: and by the proud, Mary means the wicked demons who with their prince fell through pride: and the Greek sages, who refused to receive the folly, as it seemed, of what was preached: and the Jews who would not believe, and were scattered for their unworthy imaginations about the Word of God. And by the mighty she means the Scribes and Pharisees, who sought the chief seats. It is nearer the sense, however, to refer it to the wicked demons: for these, when openly claiming mastery over the world, the Lord by His coining scattered, and transferred those whom they had made captive unto His own dominion. For those things all came to pass according to her prophecy, that

He has brought down rulers from their thrones and lifted up the humble.

1:52. He hath put down riders from their thrones, and exalted the humble.

Great used to be the arrogance of these demons whom He scattered, and of the devil, and of the Greek philosophers, as I said, and of the Pharisees and Scribes. But He put them down, and exalted those who had humbled themselves under their mighty hand, "having given them authority to tread upon serpents and scorpions, and upon all the power of the enemy," and rendered ineffective the plots against us by these arrogant beings. The Jews, moreover, once took pride in their empire, but were stripped of it because of their unbelief; whereas the Gentiles, who were obscure and insignificant, were exalted for the sake of their faith.

Great used to he the haughtiness of these demons whom He scattered, and of the devil, and of the Greek sages, as I said, and of the Pharisees and Scribes. But He put them down, and exalted those who had humbled themselves under their mighty hand, "having given them authority to tread upon serpents and scorpions, and upon all the power of the enemy:" and made the plots against us of these haughty-minded beings of none effect. The Jews, moreover, once gloried in their empire, but were stripped of it for their unbelief; whereas the Gentiles. who were obscure and of no note, were for their faith's sake exalted.

He has filled the hungry with good things, and the rich He has sent away empty.

1:53 He hath filled the hungry with good things, and the rich He hath sent empty away.

By the hungry, she means the human race, for apart from the Jews alone, they were starving with famine. The Jews, however, were enriched by the giving of the law and by the teaching of the holy prophets. For "to them belonged the giving of the law, the adoption of sons, the worship, the promises." But they became arrogant through abundant provision and too proud of their privileged position. Having refused to approach the Incarnate One humbly, they were sent away empty, carrying nothing with them—neither faith nor knowledge, nor the hope of blessings. For truly they became both outcasts from the earthly Jerusalem and strangers to the glorious life that is to be revealed, because they did not receive the Prince of Life but even crucified the Lord of Glory, abandoned the fountain of living water, and rejected the bread that came down from heaven. And for this reason there came upon them a famine more severe than any other, and a thirst more bitter than every thirst. For it was not a famine of material bread, nor a thirst of water, "but a famine of hearing the Word of the Lord." But the heathen, who were hungering and thirsting and whose souls were wasted away with misery, were filled with spiritual blessings because they received the Lord. For the privileges of the Jews passed over to them.

By the hungry, she means the human race: for, excepting the Jews only, they were pining with famine. The Jews, however, were enriched by the giving of the law, and by the teaching of the holy prophets. For "to them belonged the giving of the law, the adoption of sons, the worship, the promises." But they became wanton with high feeding, and too elate at their dignity; and having refused to draw near humbly to the Incarnate One, they were sent empty away, carrying nothing with them, neither faith nor knowledge, nor the hope of blessings. For verily they became both outcasts from the earthly Jerusalem, and aliens from the glorious life that is to be revealed, because they received not the Prince of Life, but even crucified the Lord of Glory, and abandoned the fountain of living water, and set at nought the bread that came down from heaven. And for this reason there came upon them a famine severer than any other, and a thirst more bitter than every thirst: for it was not a famine of the material bread, nor a thirst of water, "but a famine of hearing the Word of the Lord." But the heathen, who were hungering and athirst, and with their soul wasted away with misery, were filled with spiritual blessings, because they received the Lord. For the privileges of the Jews passed over unto them.

He has taken hold of Israel, His child, to remember mercy.

1:54. He hath taken hold of Israel His child to remember mercy.

He hath taken hold of Israel—not of the Israel according to the flesh, who prides himself on the bare name, but of the one who is Israel after the Spirit and according to the true meaning of the title. This means those who look to God, believe in Him, and obtain adoption as sons through the Son, according to the Word that was spoken and the promise made to the prophets and patriarchs of old. However, it also truly applies to the carnal Israel, for many thousands and tens of thousands of them believed. "But He has remembered His mercy as He promised to Abraham," and has accomplished what He spoke to him: "in thy seed shall all the tribes of the earth be blessed." For this promise was now being fulfilled through the coming birth of our common Savior Christ, who is that seed of Abraham in whom the Gentiles are blessed. "For He took on Him the seed of Abraham," according to the Apostle's words, and so fulfilled the promise made to the fathers.

He hath taken hold of Israel,—-not of the Israel according to the flesh, and who prides himself on the bare name, but of him who is so after the Spirit, and according to the true meaning of the appellation;—-even such as look unto God, and believe in Him, and obtain through the Son the adoption of sons, according to the Word that was spoken, and the promise made to the prophets and patriarchs of old. It has, however, a true application also to the carnal Israel; for many thousands and ten thousands of them believed. "But He has remembered His mercy as He promised to Abraham:" and has accomplished what He spake unto him, that "in thy seed shall all the tribes of the earth be blessed." For this promise was now in the act of fulfilment by the impending birth of our common Saviour Christ, Who is that seed of Abraham, in Whom the Gentiles are blessed. "For He took on Him the seed of Abraham," according to the Apostle's words: and so fulfilled the promise made unto the fathers.

He has raised up a horn of salvation for us.²

1:69. He hath raised up a horn of salvation for us.²

The word "horn" is used to signify not only power, but also royalty. Christ, who is the Savior who has risen for us from the family and lineage of David, is both: for He is the King of kings, and the invincible power of the Father.

The word horn is used not only for power, but also for royalty. But Christ, Who is the Saviour that hath risen for us from the family and race of David, is both: for He is the King of kings, and the invincible power of the Father.

To perform mercy.

1:72. To perform mercy.

Christ is mercy and justice, for we have received mercy through Him and been justified, having washed away the stains of wickedness through faith that is in Him.

Christ is mercy and justice: for we have obtained mercy through Him, and been justified, having washed away the stains of wickedness through faith that is in Him.

The oath which He swore to our father Abraham,

1:73. The oath which He sware to our father Abraham,

But no one should make a habit of swearing oaths just because they hear that God swore an oath to Abraham. For just as anger, when spoken of God, is not anger and does not involve passion, but signifies power exercised in punishment or some similar action, so an oath is not an act of swearing. For God does not swear oaths, but indicates the certainty of the event—that what He says will necessarily come to pass. For God's oath is His own word, fully persuading those who hear and giving each person the conviction that what He has promised and said will certainly come to pass.

But let no one accustom himself to swear from hearing that God sware unto Abraham. For just as anger, when spoken of God, is not anger, nor implies passion, but signifies power exercised in punishment, or some similar motion; so neither is an oath an act of swearing. For God does not swear, but indicates the certainty of the event,—-that that which He says will necessarily come to pass. For God's oath is His own word, fully persuading those that hear, and giving each one the conviction that what He has promised and said will certainly come to pass.

And you, child, will be called Prophet of the Highest.

1:76. And thou, child, shalt be called Prophet of the Highest.

Notice this as well: Christ is the Highest, whose forerunner John was both in his birth and in his preaching. What then can those who diminish His divinity say? And why will they not understand that when Zacharias said, "And thou shalt be called Prophet of the Highest," he meant "of God," of whom the other prophets also were?³

Observe, I pray, this also, that Christ is the Highest, Whose forerunner John was both in his birth, and in his preaching. What remains, then, for those to say, who lessen His divinity? And why will they not understand, that when Zacharias said, "And thou shalt be called Prophet of the Highest," he meant thereby "of God," of Whom also were the rest of the prophets.³

1:79. To give light to those who sit in darkness and the shadow of death.

1:79. To give light to them that sit in darkness, and the shadow of death.

For those under the law and living in Judea, the Baptist was like a lamp preceding Christ. God spoke of him beforehand: "I have prepared a lamp for My Christ." The law also prefigured him in the lamp that was commanded to be kept burning continually in the first tabernacle. But the Jews, after being pleased with him for a short time, flocking to his baptism and admiring his way of life, quickly caused him to sleep in death, doing their utmost to extinguish the ever-burning lamp. For this reason the Savior also said concerning him: "He was a burning and shining lamp, and you were willing for a little while to rejoice in his light."

For those under the law, and dwelling in Judea, the Baptist was, as it were, a lamp, preceding Christ: and God so spake before of him; "I have prepared a lamp for My Christ." And the law also typified him in the lamp, which in the first tabernacle it commanded should be ever kept alight. But the Jews, after being for a short time pleased with him, flocking to his baptism, and admiring his mode of life, quickly made him sleep in death, doing their best to quench the ever-burning lamp. For this reason the Saviour also spake concerning him; "He was a burning and shining lamp, and ye were willing a little to rejoice for a season in his light."

To guide our feet into the way of peace.

1:79. To guide our feet into the way of peace.

The world was indeed wandering in error, serving the creation instead of the Creator, and was darkened by the blackness of ignorance. A kind of night had fallen upon everyone's minds, preventing them from seeing Him who both by physis and truly is God. But the Lord of all rose for the Israelites like a light and a sun.

For the world, indeed, was wandering in error, serving the creation in the place of the Creator, and was darkened over by the blackness of ignorance, and a night, as it were, that had fallen upon the minds of all, permitted them not to see Him, Who both by nature and truly is God. But the Lord of all rose for the Israelites, like a light and a sun.

From the Syriac manuscript, MS. 12,154.

From the Syriac, MS. 12,154.

Luke 2:1. And it came to pass in those days, etc.

Luke ii. 1. And it came to pass in those days, & c.

Christ was therefore born in Bethlehem at the time when Augustus Caesar ordered that the first enrollment should be made. But someone might ask, what need was there for this very wise Evangelist to make special mention of this? Yes, I answer: it was both useful and necessary for him to identify the time when our Savior was born, because it was said by the voice of the Patriarch: "The head shall not depart from Judah, nor a governor from his thighs until He come, for Whom it is laid up: and He is the expectation of the Gentiles." So that we might understand that the Israelites had no king from the tribe of David at that time, and that their own native governors had failed, he rightly mentions the decrees of Caesar, who now held Judaea under his scepter along with the rest of the nations. For it was as their ruler that he commanded the census to be made.

Christ therefore was born in Bethlehem at the time when Augustus Caesar gave orders that the first enrolment should be made. But what necessity was there, some one may perhaps say, for the very wise Evangelist to make special mention of this? Yes, I answer: it was both useful and necessary for him to mark the period when our Saviour was born: for it was said by the voice of the Patriarch: "The head shall not depart from Judah, nor a governor from his thighs until He come, for Whom it is laid up: and He is the expectation of the Gentiles." That we therefore might learn that the Israelites had then no king of the tribe of David, and that their own native governors had failed, with good reason he makes mention of the decrees of Caesar, as now having beneath his sceptre Judaea as well as the rest of the nations: for it was as their ruler that he commanded the census to be made.

Because he was of the house and lineage of David.

2:4. Because he was of the house and lineage of David.

The book of the sacred Gospels traces the genealogy to Joseph, who descended from David's house, and has proved through him that the Virgin was also from the same tribe as David, since the Divine law commanded that marriages should be limited to those of the same tribe. The interpreter of the heavenly doctrines, the great apostle Paul, clearly declares the truth, testifying that the Lord arose from Judah. However, the natures that combined into this real union were different, but from the two together is one God the Son, without the diversity of the natures being destroyed by the union. For a union of two natures was made, and therefore we confess One Christ, One Son, One Lord. And it is based on this understanding of a union without confusion that we proclaim the holy Virgin to be the mother of God, because God the Word was made flesh and became man, and through the act of conception united to Himself the temple that He received from her. For we perceive that two natures, by an inseparable union, came together in Him without confusion and indivisibly. For the flesh is flesh, and not deity, even though it became the flesh of God. And in the same way the Word is God, and not flesh, though for the sake of the dispensation He made the flesh His own. But although the natures that came together to form the union are both different and unequal to one another, yet He who is formed from them both is only One. Nor may we separate the One Lord Jesus Christ into man separately and God separately, but we affirm that Christ Jesus is One and the Same, acknowledging the distinction of the natures and preserving them free from confusion with one another.⁴

The book of the sacred Gospels referring the genealogy to Joseph, who was descended from David's house, has proved through him that the Virgin also was of the same tribe as David, inasmuch as the Divine law commanded that marriages should be confined to those of the same tribe: and the interpreter of the heavenly doctrines, the great apostle Paul, clearly declares the truth, bearing witness that the Lord arose out of Juda. The natures, however, which combined unto this real union were different, but from the two together is one God the Son, without the; diversity of the natures being destroyed by the union. For a union of two natures was made, and therefore we confess One Christ, One Son, One Lord. And it is with reference to this notion of a union without confusion that we proclaim the holy Virgin to be the mother of God, because God the Word was made flesh and became man, and by the act of conception united to Himself the temple that He received from her. For we perceive that two natures, by an inseparable union, met together in Him without confusion, and indivisibly. For the flesh is flesh, and not deity, even though it became the flesh of God: and in like manner also the Word is God, and not flesh, though for the dispensation's sake He made the flesh His own. But although the natures which concurred in forming the union are both different and unequal to one another, yet He Who is formed from them both is only One: nor may we separate the One Lord Jesus Christ into man severally and God severally, but we affirm that Christ Jesus is One and the Same, acknowledging the distinction of the natures, and preserving them free from confusion with one another.⁴

With Mary, his betrothed wife, who was great with child.

2:5 With Mary, his betrothed wife, being great with child.

The holy Gospel writer says that Mary was betrothed to Joseph to show that the conception happened only after her betrothal, and that the birth of Emmanuel was miraculous and not according to the laws of nature. For the holy Virgin did not conceive from the introduction of man's seed. And what was the reason for this? Christ, who is the first-fruits of all, the second Adam according to the Scriptures, was born of the Spirit so that he might pass on the grace of the spiritual birth to us as well. For we too were meant no longer to be called sons of men, but rather sons of God, having received the new birth of the Spirit in Christ first, so that he might be "foremost among all," as the very wise Paul declares.

The sacred Evangelist says that Mary was betrothed to Joseph, to shew that the conception had taken place upon her betrothal solely, and that the birth of the Emanuel was miraculous, and not in accordance with the laws of nature. For the holy Virgin did not bear from the immission of man's seed. And what was the reason of this? Christ, Who is the first-fruits of all, the second Adam according to the Scriptures, was born of the Spirit, that he might transmit the grace (of the spiritual birth) to us also: for we too were intended, no longer to bear the name of sons of men, but of God rather, having obtained the new birth of the Spirit in Christ first, that he might be "foremost among all," as the most wise Paul declares.

The census provided the perfect opportunity for the holy Virgin to go to Bethlehem, so that we might see another prophecy fulfilled. For it is written, as we have already mentioned, "And you Bethlehem, house of Ephratah, are very small to be among the thousands of Judah: from you shall come forth for Me to be Ruler in Israel!"

And the occasion of the census most opportunely caused the holy Virgin to go to Bethlehem, that we might see another prophecy fulfilled. For it is written, as we have already mentioned, "And thou Bethlehem, house of Ephratah, art very small to be among the thousands of Judah: from thee shall come forth for Me to be Ruler in Israel!"

But in response to those who argue that if He was born in the flesh, the Virgin was corrupted, and if she was not corrupted, then He was born only in appearance, we say: the prophet declares, "the Lord, the God of Israel, has entered in and gone out, and the gate remains closed." Furthermore, if the Word was made flesh without sexual intercourse, being conceived entirely without seed, then He was born without injury to her virginity.

But in answer to those who argue that, if He were brought forth in the flesh, the Virgin was corrupted: and if she were not corrupted, that He was brought forth only in appearance, we say; the prophet declares, "the Lord, the God of Israel, hath entered in and gone out, and the gate remaineth closed." If, moreover, the Word was made flesh without sexual intercourse, being conceived altogether without seed, then was He born without injury to her virginity.

And she brought forth her firstborn Son.

2:7. And she brought forth her firstborn Son.

In what sense then her firstborn? By firstborn she here means, not the first among several brothers, but one who was both her first and only son. This sense exists among the meanings of "firstborn." Sometimes Scripture also calls something "first" when it is the only one, as in "I am God, the First, and with Me there is no other." To show that the Virgin did not give birth to a mere man, the word firstborn is added. Just as she remained a virgin, she had no other son except Him who is of the Father. Concerning Him, God the Father also proclaims through the voice of David, "And I will set Him Firstborn high among the kings of the earth." The all-wise Paul also mentions Him, saying, "But when He brought the First-begotten into the world, He says, And let all the angels of God worship Him." How then did He enter into the world? He is separate from it, not so much in respect of place as of nature. It is in nature that He differs from the inhabitants of the world. But He entered into it by being made man and becoming a portion of it by the incarnation. Though He is the Only-begotten as regards His divinity, yet as having become our brother, He also has the name of Firstborn. Being made the first-fruits, as it were, of the adoption of men, He might make us also the sons of God.

In what sense then her firstborn? By firstborn she here means, not the first among several brethren, but one who was both her first and only son: for some such sense as (his exists among the significations of "firstborn." For sometimes also the Scripture calls that the first which is the only one; as "I am God, the First, and with Me there is no other." To shew then that the Virgin did not bring forth a mere man, there is added the word firstborn; for as she continued to be a virgin, she had no other son but Him Who is of the Father: concerning Whom God the Father also proclaims by the voice of David, "And I will set Him Firstborn high among the kings of the earth." Of Him also the all-wise Paul makes mention, saying, "But when He brought the First-begotten into the world, He saith, And let all the angels of God worship Him." How then did He enter into the world? For He is separate from it, not so much in respect of place as of nature; for it is in nature that He differs from the inhabitants of the world: but He entered into it by being made man, and becoming a portion of it by the incarnation. For though He is the Only-begotten as regards His divinity, yet as having become our brother, He has also the name of Firstborn; that, being made the first-fruits as it were of the adoption of men, He might; make us also the sons of God.

Consider, then, that He is called the Firstborn with respect to the economy: for with respect to His divinity He is the Only-begotten. Again, He is the Only-begotten in respect of His being the Word of the Father, having no brethren by nature, nor being coordinate with any other being: for the Son of God, consubstantial with the Father, is One and Alone. But He becomes the Firstborn by descending to the level of created things. Therefore, when He is called the Only-begotten, He is so with no reason given for why He is the Only-begotten, being "the Only-begotten God in the bosom of the Father." But when the divine Scriptures call Him Firstborn, they immediately also add of whom He is the firstborn, and they give the reason for His bearing this title. For they say, "Firstborn among many brethren," and "Firstborn from the dead"—the one because He was made like us in all things except sin, and the other because He first raised up His own flesh to incorruption. Moreover, He has always been the Only-begotten by nature, as being the sole one begotten of the Father, God of God, and Sole of Sole, having shone forth God of God, and Light of Light. But He is the Firstborn for our sakes, so that by His being called the Firstborn of things created, whatever resembles Him may be saved through Him. For if He must necessarily be the Firstborn, then certainly those of whom He is the Firstborn must also continue to exist. But if, as Eunomius argues, He is called God's Firstborn as being born the first of many, and He is also the Virgin's Firstborn, then as regards her also, He must be the first as preceding another child. But if He is called Mary's Firstborn as her only child, and not as preceding others, then He is also God's Firstborn, not as the first of many, but as the Only One born.⁵⁶

Consider therefore that He is called the Firstborn in respect of the economy: for with respect to His divinity He is the Only-begotten. Again, He is the Only-begotten in respect of His being the Word of the Father, having no brethren by nature, nor being co-ordinate with any other being: for the Son of God, consubstantial with the Father, is One and Alone: but He becomes the Firstborn by descending to the level of created things. When therefore He is called the Only-begotten, He is so with no cause assigned by reason of which He is the Only-begotten, being "the Only-begotten God into the bosom of the Father:" but when the divine Scriptures call Him Firstborn, they immediately also add of whom He is the firstborn, and assign the cause of His bearing this title: for they say, "Firstborn among many brethren:" and "Firstborn from the dead:" the one, because He was made like unto us in all things except sin; and the other, because He first raised up His own flesh unto incorruption. Moreover, He has ever been the Only-begotten by nature, as being the Sole begotten of the Father, God of God, and Sole of Sole, having shone forth God of God, and Light of Light: but He is the Firstborn for our sakes, that by His being called the Firstborn of things created, whatever resembles Him may be saved through Him: for if He must of necessity be the Firstborn, assuredly those must also continue to exist of whom He is the Firstborn. But if, as Eunomius argues, He is called God's Firstborn, as born the first of many; and He is also the Virgin's Firstborn; then as regards her also, He must be the first as preceding another child: but if He is called Mary's Firstborn, as her only child, and not as preceding others, then is He also God's Firstborn, not as the first of many, but as the Only One born.⁵⁶

Moreover, if the first things are admittedly the cause of the second things, but God and the Son of God are first, then the Son is the cause of those who have the name of sons, since it is through Him that they have obtained this title. He who is the cause of the second sons may justly be called the Firstborn, not as being the first among them, but as the first cause of their receiving the title of sonship. And just as the Father being called the first—"for I, He says, am the first, and I am after these things"—certainly will not compel us to regard Him as similar in physis to those that are after Him, so also though the Son is called the first of creation, or the Firstborn before all creation, it by no means follows that He is one of the things made. Rather, just as the Father said "I am the first" to show that He is the origin of all things, in the same sense the Son also is called the first of creation. "For all things were made by Him," and He is the beginning of all created things, as being the Creator and Maker of the world.⁷

Moreover if the first are confessedly the cause of the second, but God and the Son of God are first, then is the Son the cause of those who have the name of sons, inasmuch as it is through Him that they have obtained the appellation. He therefore who is the cause of the second sons may justly be called the Firstborn, not as being the first of them, but as the first cause of their receiving the title of sonship. And just as the Father being called the first—-"for I, He saith, am the first, and I am after these things"—-assuredly will not compel us to regard Him as similar in nature to those that are after Him; so also though the Son be called the first of creation, or the Firstborn before all creation, it by no means follows that He is one of the things made: but just as the Father said "I am the first," to shew that He is the origin of all things, in the same sense the Son also is called the first of creation. "For all things were made by Him," and He is the beginning of all created things, as being the Creator and Maker of the world.⁷

And she laid him in the manger.

2:7. And she laid him in the manger.

He found humanity reduced to the level of animals. Therefore He is placed like food in a manger, so that we, having abandoned our animal-like life, might rise up to the level of understanding that is appropriate for human nature. And whereas we were brutish in soul, by now approaching the manger—which is His own table—we find no longer animal food, but the bread from heaven, which is the body of life.

He found man reduced to the level of the beasts: therefore is He placed like fodder in a manger, that we, having left off our bestial life, might mount up to that degree of intelligence which befits man's nature; and whereas we were brutish in soul, by now approaching the manger, even His own table, we find no longer fodder, but the bread from heaven, which is the body of life.

From the Syriac manuscript 12,165.

From the Syriac, MS. 12,165.

There were shepherds in that region, keeping watch and standing guard over their flock by night. The angel of the Lord came to them, and the glory of God shone around them, and they were terrified. The angel said to them, "Do not be afraid, for I bring you good news of great joy that will be for all people: today in the city of David a Savior has been born to you, who is Christ the Lord. This will be your sign: you will find a baby wrapped in swaddling clothes and lying in a manger." Suddenly a multitude of the heavenly hosts appeared with the angel, praising God and saying, "Glory to God in the highest, and on earth peace, and good will among men." When the angels had left them and gone back to heaven, the shepherds said to one another, "Let us go to Bethlehem and see this thing that has happened, which the Lord has made known to us." They went quickly and found Mary and Joseph, and the baby lying in the manger. When they had seen him, they told others what had been said to them about this child. All who heard it were amazed at what the shepherds told them.

2:8-18. And there were shepherds in that country, watching and keeping guard by night over their flock: and the angel of the, Lord came unto them, and the glory of God shone upon them, and they were sore afraid. And the angel said unto them, Fear not: for lo! I bring unto you good tidings of great joy, which, shall be to all the people: that there is born unto you to-day, in the city of David a Saviour, Who is Christ the Lord. And this is your sign; ye shall find a babe wrapped in swaddling-clothes, and laid in a manger. And suddenly there was with the angel a multitude of the heavenly hosts, praising God and saying, Glory to God in the highest, and on earth peace, and among men good will. And it came to pass that when the angels had gone from them unto heaven, the shepherds said unto one another, Let us go even unto Bethlehem, and see this thing which hath come to pass, which the Lord hath made known unto us. And they came with haste, and found Mary and Joseph, and the babe laid in the manger. And when they had seen, they made known the word that was spoken unto them concerning the child. And all that heard wondered at what was told them by the shepherds.

Let me begin my words to you with what is written in the book of Psalms: "Come let us praise the Lord, and sing unto God our Saviour." He is the center of our feast-day, so let us proclaim His mighty works and describe the manner of that beautifully designed plan by which He has saved the world. Having placed on each one of us the yoke of His kingdom, He rightly deserves our wonder. The blessed David therefore says in the Psalms, "All ye people clap your hands," and then adds, "Sing with understanding, God hath set a king over all the heathen." This holy mystery was accomplished with a wisdom perfectly fitting for Christ, since it is true—and it certainly is true—that the Lord, though He is God, appeared to us, and though He exists in the form of God the Father and possesses an incomparable and universal supremacy, took the form of a slave. But even in doing so He remained God and Lord, for He did not stop being what He had always been.

LET me begin my discourse to you with that which is written in the book of Psalms, "Come let us praise the Lord, and sing unto God our Saviour:" for He is the Head of our feast-day, and therefore let us tell His noble doings, and relate the manner of that beautifully contrived dispensation, by means of which He has saved the world, and having placed on each one of us the yoke of His kingdom, is justly the object of our admiration. The blessed David therefore says in the Psalms, "All ye people clap your hands;" and again adds thereto, "Sing with understanding, God hath set a king over all the heathen." For this holy mystery was wrought with a wisdom most befitting Christ, if it be true, as true most certainly it is, that the Lord, though He is God, appeared unto us, and though He is in the form of God the Father, and possesses an incomparable and universal preeminence, took the likeness of a slave. But even so He was God and Lord; for He did not cease to be that which He had been.

The company of the holy prophets had already proclaimed that both His birth in the flesh and His taking on our human likeness would happen at the proper time. Now that this hope had been fulfilled, the rational powers of heaven brought the good news of His manifestation and appearance in this world first to shepherds at Bethlehem, who were the first to learn about the mystery. The type matches the truth: Christ reveals Himself to spiritual shepherds so they can preach Him to others, just as the shepherds back then were taught His mystery by the holy angels and ran to bring the good news to their companions. Therefore angels are the first to preach Him and declare His glory as God born in the flesh in a wonderful manner from a woman.

The company of the holy prophets had before proclaimed both His birth in the flesh, and His assumption of our likeness as about in due time to come to pass: and inasmuch as this hope had now reached its fulfilment, the rational powers of heaven bring the glad tidings of His manifestation and appearance in this world, to shepherds first of all at Bethlehem, who were thus the earliest to receive the knowledge of the mystery. And the type answers to the truth: for Christ reveals Himself to the spiritual shepherds, that they may preach Him to the rest, just as the shepherds also then were taught His mystery by the holy angels, and ran to bear the glad tidings to their fellows. Angels therefore are the first to preach Him, and declare His glory as God born in the flesh in a wonderful manner of a woman.

But perhaps someone may object to this: "The One Who was now born was still a child, wrapped in swaddling-clothes and laid in a manger. How then did the powers above praise Him as God?" Our argument against such objections stands firm. Understand, O man, the depth of the mystery! God appeared in visible form like us. The Lord of all took the likeness of a slave, even though the glory of lordship cannot be separated from Him. Understand that the Only-begotten was made flesh, that He submitted to being born of a woman for our sake, to remove the curse pronounced upon the first woman. For it was said to her, "In pains you shall bring forth children," for they endured the sting of death because they were bringing forth children destined for death. But because a woman has brought forth in the flesh the Immanuel, Who is Life, the power of the curse is broken, and along with death the pains that earthly mothers had to endure in childbirth have also ceased.⁸

But perchance some one may object to this; "that He Who was now born was still a child, and wrapped in swaddling-clothes, and laid in a manger: how then did the powers above praise Him as God?" Against such our argument stands firm. Understand, O man, the depth of the mystery! God was in visible form like unto us: the Lord of all in the likeness of a slave, albeit the glory of lordship is inseparable from Him. Understand that the Only-begotten was made flesh; that He endured to be born of a woman for our sakes, to put away the curse pronounced upon the first woman: for to her it was said, "In pains shalt thou bring forth children:" for it was as bringing forth unto death, that they endured the sting of death. But because a woman has brought forth in the flesh the Immanuel, Who is Life, the power of the curse is loosed, and along with death have ceased also the pains that earthly mothers had to endure in bringing forth.⁸

Would you like to learn another reason for this? Remember what the very wise Paul wrote about Him: "For what was impossible for the law, in which it was weak through the flesh, God did by sending His Son in the likeness of sinful flesh, and because of sin, condemned sin in His flesh, so that the righteous requirement of the law might be fulfilled in us, who do not walk according to the flesh, but according to the Spirit." What does Paul mean by saying that the Son was sent "in the likeness of sinful flesh"? Here is what it means. The law of sin lies hidden in our fleshly members, along with the shameful stirring of natural desires. But when the Word of God became flesh—that is, became man—and took on our likeness, His flesh was holy and completely pure. So He was truly in the likeness of our flesh, but not according to its condition. For He was entirely free from the stains and passions natural to our bodies, and from that inclination which leads us toward what is not lawful.⁹¹⁰¹¹

Wouldst thou learn also another reason of the matter? Remember what the very wise Paul has written of Him. "For as to the powerlessness of the law, wherein it was weak through the flesh, God having sent His Son in the likeness of sinful flesh, and because of sin, has condemned the sin in His flesh, that the just requirement of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit." What then is the meaning of his saying that the Son was sent "in the likeness of sinful flesh?" It is this. The law of sin lies hidden in our fleshly members, together with the shameful stirring of the natural lusts: but when the Word of God became flesh, that is man, and assumed our likeness, His flesh was holy and perfectly pure; so that He was indeed in the likeness of our flesh, but not according to its standard. For He was entirely free from the stains and emotions natural to our bodies, and from that inclination which leads us to what is not lawful.⁹¹⁰¹¹

When you see the child wrapped in swaddling-clothes, don't let your thought rest only on His birth in the flesh. Instead, rise up to contemplate His godlike glory. Lift your mind upward and ascend to heaven. Then you will see Him in the highest exaltation, possessing transcendent glory. You will see Him set upon a throne high and lifted up. You will hear the Seraphim praising Him in hymns and saying that heaven and earth are full of His glory. Yes, even on earth this happened, for the glory of God shone upon the shepherds, and there was a multitude of the heavenly armies proclaiming Christ's glory. This is what was proclaimed long ago by the voice of Moses: "Rejoice, you heavens, with Him, and let all the sons of God worship Him." Many holy prophets had been born from time to time, but none of them was ever glorified by the voice of angels, for they were men, sharing the same measure as ourselves—true servants of God and bearers of His words. But Christ was not like this, for He is God and Lord, the One who sent the holy prophets. As the Psalmist says, "Who in the clouds shall be compared to the Lord, and who shall be likened to the Lord among the sons of God?" The title of sonship is given by Him as a gift of grace to us who lie under the yoke and are slaves by physis. But Christ is the true Son—that is, He is the Son of God the Father by physis, even when He had become flesh. For He continued, as I have said, to be what He had always been, though He took upon Himself what He had not been.¹²¹³

When therefore thou seest the child wrapped in swaddling-clothes, stay not thy thought solely upon His birth in the flesh, but mount up to the contemplation of His godlike glory: elevate thy mind aloft: ascend to heaven: so wilt thou behold Him in the highest exaltation, possessed of transcendent glory; thou wilt see Him "set upon a throne high and lifted up;" thou wilt hear the Seraphim extolling Him in hymns, and saying that heaven and earth are full of His glory. Yea! even upon earth this has come to pass: for the glory of God shone upon the shepherds, and there was a multitude of the heavenly armies telling Christ's glory. And this it was which was proclaimed of old by the voice of Moses, "Rejoice, ye heavens, with Him, and let all the sons of God worship Him." For very many holy prophets had been born from time to time, but never had any one of them been glorified by the voice of angels: for they were men, and according to the same measure as ourselves, the true servants of God, and bearers of His words. But not so was Christ: for He is God and Lord, and the Sender of the holy prophets, and, as the Psalmist says, "Who in the clouds shall be compared unto the Lord, and who shall be likened unto the Lord among the sons of God?" For the appellation of sonship is bestowed by Him as of grace upon us who lie under the yoke, and are by nature slaves: but Christ is the true Son, that is, He is the Son of God the Father by nature, even when He had become flesh: for He continued, as I have said, to be that which He had ever been, though He took upon Him that which He had not been.¹²¹³

The prophet Isaiah confirms the truth of what I am saying when he writes, "Behold the virgin shall conceive and bear a Son, and they shall call His name Emmanuel; butter and honey shall He eat: before He knoweth or chooseth the evil, He shall prefer the good: for before the Child distinguisheth good or evil, He is not obedient to evil in that He chooseth the good." Now it is obvious to everyone that a newborn baby, because of its youth and physical weakness, cannot yet understand anything and is unable to distinguish between good and evil. The child knows absolutely nothing. But in our Savior Christ this was a great and extraordinary miracle: even while He was still an infant eating butter and honey, because He was God ineffably made flesh, He knew only the good and was free from the corruption that belongs to human nature. This too is a characteristic of the supreme ousia, for goodness that is permanent and unchangeable by nature belongs exclusively to it alone; "for there is none good, but one God," as the Savior Himself has said.

And that what I say is true, the prophet Isaiah again assures us, saying, "Behold the virgin shall conceive and bear a Son, and they shall call His name Emmanuel; butter and honey shall He eat: before He knoweth or chooseth the evil, He shall prefer the good: for before the Child distinguisheth good or evil, He is not obedient to evil in that He chooseth the good." And yet how is it not plain to all, that a new-born babe, as yet unable, from its youth and tenderness, to understand anything, is unequal to the task of distinguishing between good and evil? For he knows absolutely nothing. But in our Saviour Christ it was a great and extraordinary miracle: for He ate while yet a babe both butter and honey. And because He was God, ineffably made flesh, He knew only the good, and was exempt from that depravity which belongs to man. And this too is an attribute of the supreme Substance; for that which is good by nature, firmly and unchangeably, belongs specially to It, and It only; "for there is none good, but one God," as the Saviour has Himself said.

Would you like to see another quality of the Child? Would you like to see that He is by nature God, who in the flesh was born of woman? Learn what the prophet Isaiah says about Him: "And I drew near to the prophetess, and she conceived and bore a male child; and the Lord said to me, Call His name, Quick take captive, and spoil hastily. For before the Child shall know to call father or mother, He shall take the strength of Damascus." For at the same time as the birth of Christ, the power of the devil was plundered. In Damascus the devil had been the object of religious worship and had many worshippers there. But when the holy Virgin gave birth, the power of his tyranny was broken, for the pagans were won over to the knowledge of the truth. Their firstfruits and leaders were the Magi, who came from the East to Jerusalem, whose teacher was the heaven and whose instructor was a star.¹⁴

Wouldst thou see another virtue of the Child? Wouldst thou see that He is by nature God, Who in the flesh was of woman? Learn what the prophet Isaiah says of Him: "And I drew near unto the prophetess, and she conceived, and bare a male; and the Lord said unto me, Call His name, Quick take captive, and spoil hastily. For before the Child shall know to call father or mother, He shall take the strength of Damascus." For contemporaneously with the birth of Christ the power of the devil was spoiled. For in Damascus he had been the object of religious service, and had had there very many worshippers; but when the holy Virgin brought forth, the power of his tyranny was broken; for the heathen were won unto the knowledge of the truth; and their firstfruits and leaders were the Magi, who came from the East to Jerusalem; whose teacher was the heaven, and their schoolmaster a star.¹⁴

Don't think of Him who was laid in the manger as merely a baby. Instead, in our poverty see Him who is rich as God, and in our limited human nature see Him who surpasses the inhabitants of heaven and is therefore glorified even by the holy angels. And how noble was their hymn: "Glory to God in the highest, and on earth peace, and among men good will!" The angels and archangels, thrones and lordships, and high above them the Seraphim, keeping their appointed order, are at peace with God. They never in any way transgress His good pleasure but are firmly established in righteousness and holiness. But we miserable people, by setting up our own desires in opposition to the will of our Lord, had made ourselves His enemies. Through Christ this has been removed, for He is our peace. He has united us by Himself to God the Father, having taken away from between us the cause of enmity—namely sin—and so He justifies us by faith, makes us holy and blameless, and calls near to Him those who were far off. Beyond this, He has created the two peoples into one new man, thus making peace and reconciling both in one body to the Father. For it pleased God the Father to bring together into one new whole all things in Him, to bind together things below and things above, and to make those in heaven and those on earth into one flock. Christ has therefore been made for us both Peace and Goodwill. To God the Father be glory and honor and might, through Him and with Him, together with the Holy Spirit, forever and ever. Amen.¹⁵

Look not therefore upon Him Who was laid in the manger as a babe merely, but in our poverty see Him Who as God is rich, and in the measure of our humanity Him Who excels the inhabitants of heaven, and Who therefore is glorified even by the holy angels. And how noble was the hymn, "Glory to God in the highest, and on earth peace, and among men good will!" For the angels and archangels, thrones and lordships, and high above them the Seraphim, preserving their settled order, are at peace with God: for never in any way do they transgress His good pleasure, but are firmly established in righteousness and holiness. But we, wretched beings, by having set up our own lusts in opposition to the will of our Lord, had put ourselves into the position of enemies unto Him. But by Christ this has been done away: for He is our peace; for He has united us by Himself unto God the Father, having taken away from the middle the cause of the enmity, even sin, and so justifies us by faith, and makes us holy and without blame, and calls near unto Him those who were afar off: and besides this, He has created the two people into one new man, so making peace, and reconciling both in one body to the Father. For it pleased God the Father to form into one new whole all things in Him, and to bind together things below and things above, and to make those in heaven and those on earth into one flock. Christ therefore has been made for us both Peace and Goodwill; by Whom and with Whom to God the Father be glory and honour and might with the Holy Ghost, for ever and ever, Amen.¹⁵

I'm ready to help rewrite the paragraph, but I don't see the actual paragraph text to rewrite. You've included "[From Aubert.]" which appears to be a citation note, but the paragraph content itself hasn't been provided.

Could you please share the paragraph from Sermon 3 that you'd like me to rewrite?

[From Aubert.]

I notice that the paragraph you've provided consists only of a scripture reference citation: "cc. 2:21-24."

This appears to be a citation marker (likely referring to a biblical passage, chapters 2, verses 21-24) rather than actual paragraph text to be rewritten. There is no prose content here to simplify or modernize.

Could you please provide the actual paragraph text that follows this citation? I'm ready to rewrite it according to your specifications once you share the content.

cc. 2:21-24.

The assembly is very large indeed, and the listeners are eager—for we see the Church is full—but the teacher is only poor. Nevertheless, He who gives a mouth and tongue to humanity will also supply us with good thoughts. For He Himself says somewhere, "Open your mouth wide, and I will fill it." Since you have all come together eagerly for this joyful festival of our Lord, let us celebrate the feast cheerfully with bright torches, and apply ourselves to considering what was divinely accomplished, as it were, on this day, gathering for ourselves from every source whatever may strengthen us in faith and piety.¹⁷¹⁸

VERY numerous indeed is the assembly, and earnest the hearer:—-for we see the Church full:—-but the teacher is but poor. He nevertheless Who giveth to man a mouth and tongue, will further supply us with good ideas. For He somewhere says Himself, "Open thy mouth wide, and I will fill it." Since therefore ye have all come together eagerly on the occasion of this joyous festival of our Lord, let us with cheerful torches brightly celebrate the feast, and apply ourselves to the consideration of what was divinely fulfilled, as it were, this day, gathering for ourselves from every quarter whatsoever may confirm us in faith and piety.¹⁷¹⁸

But recently we saw the Immanuel lying as a baby in the manger, wrapped in the human way in swaddling clothes, yet praised as God in hymns by the host of holy angels. For they announced His birth to the shepherds, God the Father having granted to the inhabitants of heaven the special privilege of being the first to proclaim Him. And today we have also seen Him obedient to the laws of Moses, or rather we have seen Him who as God is the Lawgiver, subject to His own decrees. And the reason for this the very wise Paul teaches us, saying, "When we were babes we were enslaved under the elements of the world; but when the fullness of time came, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law." Christ therefore ransomed from the curse of the law those who, being subject to it, had been unable to keep its commandments. And in what way did He ransom them? By fulfilling it. And to put it another way: in order that He might atone for the guilt of Adam's transgression, He showed Himself obedient and submissive in every respect to God the Father in our place, for it is written, "That as through the disobedience of the one man, the many were made sinners, so also through the obedience of the One, the many shall be made righteous." He submitted therefore His neck to the law together with us, because the plan of salvation required it, for it was fitting for Him to fulfill all righteousness. For having taken on the form of a slave, being now counted by reason of His human nature among those subject to the yoke, He once even paid the half shekel to the collectors of the tribute, although by nature free, and as the Son not liable to pay the tax. When therefore you see Him keeping the law, do not be offended, nor place the freeborn among the slaves, but rather reflect upon the depth of the plan of salvation.¹⁹²⁰

But recently we saw the Immanuel lying as a babe in the manger, and wrapped in human fashion in swaddling bands, but extolled as God in hymns by the host of the holy angels. For they proclaimed to the shepherds His birth, God the Father having granted to the inhabitants of heaven as a special privilege to be the first to preach Him. And to-day too we have seen Him obedient to the laws of Moses, or rather we have seen Him Who as God is the Legislator, subject to His own decrees. And the reason of this the most wise Paul teaches us, saying, "When we were babes we were enslaved under the elements of the world; but when the fulness of the time came, God sent forth His Son, born of a woman, born under the law, to redeem them that were under the law." Christ therefore ransomed from the curse of the law those who being subject to it, had been unable to keep its enactments. And in what way did He ransom them? By fulfilling it. And to put it in another way: in order that He might expiate the guilt of Adam's transgression, He showed Himself obedient and submissive in every respect to God the Father in our stead: for it is written, "That as through the disobedience of the One man, the many were made sinners, so also through the obedience of the One, the many shall be made just." He yielded therefore His neck to the law in company with us, because the plan of salvation so required: for it became Him to fulfil all righteousness. For having assumed the form of a slave, as being now enrolled by reason of His human nature among those subject to the yoke, He once even paid the half shekel to the collectors of the tribute, although by nature free, and as the Son not liable to pay the tax. When therefore them seest Him keeping the law, be not offended, nor place the free-born among the slaves, but reflect rather upon the profoundness of the plan of salvation.¹⁹²⁰

When the eighth day arrived—the day when circumcision in the flesh was customarily performed according to the law's requirement—He receives His name, Jesus, which means the salvation of the people. For this is what God the Father had willed His Son to be called when born in the flesh from a woman. It was then especially that He became the salvation of the people, and not of just one people, but of many, or rather of every nation and the whole world. He received His name, therefore, at the same time He was circumcised.²¹

Upon the arrival, therefore, of the eighth day, on which it was customary for the circumcision in the flesh to be performed according to the enactment of the law, He receives His Name, even Jesus, which by interpretation signifies, the Salvation of the people. For so had God the Father willed that His Son should be named, when born in the flesh of a woman. For then especially was He made the salvation of the people, and not of one only, but of many, or rather of every nation, and of the whole world. He received His name, therefore, on the same occasion on which He was circumcised.²¹

But come, let us search again and see what the riddle is and what mysteries this event points us toward. The blessed Paul has said, "Circumcision is nothing, and uncircumcision is nothing." Some may likely object to this: Did the God of all then command through the all-wise Moses that something worthless be observed, with punishment decreed against those who transgressed it? Yes, I say so. For as far as the nature of the thing itself is concerned—that is, what is done in the flesh—it is absolutely nothing. But it carries the graceful type of a mystery, or rather contains the hidden manifestation of the truth. For on the eighth day Christ rose from the dead and gave us the spiritual circumcision. He commanded the holy Apostles: "Go and make disciples of all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit." And we affirm that the spiritual circumcision takes place chiefly in the season of holy baptism, when Christ also makes us partakers of the Holy Spirit. And of this, the Jesus of old who was captain after Moses was a type. For he first led the children of Israel across the Jordan, and then, having stopped them, immediately circumcised them with knives of stone. So when we have crossed the Jordan, Christ circumcises us with the power of the Holy Spirit, not purifying the flesh, but rather cutting off the defilement that is in our souls.²²

But come, and let us again search and see, what is the riddle, and to what mysteries the occurrence directs us. The blessed Paul has said, "Circumcision is nothing, and uncircumcision is nothing." To this it is probable that some may object, Did the God of all then command by the all-wise Moses a thing of no account to be observed, with a punishment decreed against those that transgressed it? Yes, I say: for as far as regards the nature of the thing, of that, I mean, which is done in the flesh, it is absolutely nothing, but it is pregnant with the graceful type of a mystery, or rather contains the hidden manifestation of the truth. For on the eighth day Christ arose from the dead, and gave us the spiritual circumcision. For He commanded the holy Apostles: "Having gone, make ye disciples of all nations, baptizing them into the Name of the Father, and of the Son, and of the Holy Ghost." And we affirm that the spiritual circumcision takes place chiefly in the season of holy baptism, when also Christ makes us partakers of the Holy Ghost. And of this again, that Jesus of old, who was captain after Moses, was a type. For he first of all led the children of Israel across the Jordan: and then having halted them, immediately circumcised them with knives of stone. So when we have crossed the Jordan, Christ circumcises us with the power of the Holy Ghost, not purifying the flesh, but rather cutting off the defilement that is in our souls.²²

On the eighth day, therefore, Christ is circumcised and receives His Name, as I said. For it was then—yes, then—that we were saved by Him and through Him, "in whom," it says, "you were circumcised with a circumcision not made with hands, in the putting off of the fleshly body, with Christ's circumcision, having been buried together with Him in baptism, in which also you were raised with Him." His death, therefore, was for our sake, as were also His resurrection and His circumcision. For He died so that we who have died together with Him in His dying to sin may no longer live in sin. For this reason it is said, "If we have died together with Him, we shall also live together with Him." And He is said to have died to sin, not because He had sinned—"for He did no sin, neither was guile found in His mouth"—but because of our sin. Just as we died together with Him when He died, so we shall also rise together with Him.²³

On the eighth day, therefore, Christ is circumcised, and receives, as I said, His Name: for then, even then, were we saved by Him and through Him, "in Whom, it saith, ye were circumcised with a circumcision not made with hands in the putting off of the fleshly body, with Christ's circumcision, having been buried together with Him in baptism, wherein also ye were raised with Him." His death, therefore, was for our sakes. as were also His resurrection and His circumcision. For He died, that we who have died together with Him in His dying unto sin, may no longer live unto sin: for which reason it is said, "If we have died together with Him, we shall also live together with Him." And He is said to have died unto sin, not because He had sinned, "for He did no sin, neither was guile found in His mouth," but because of our sin. Like as therefore we died together with Him when He died, so shall we also rise together with Him.²³

Again, when the Son was present among us, though by nature God and Lord of all, He did not despise our human condition on that account. Instead, He placed Himself under the same law along with us, even though as God He was Himself the lawgiver. Like the Jews, He was circumcised when eight days old to prove His descent from their people, so they could not deny Him. For Christ was expected to come from the seed of David, and He offered them proof of His family connection. But if they said, "As for this man, we do not know where He is from" even when He was circumcised, there would have been some justification for their denial if He had not been circumcised in the flesh and kept the law.

Again, when the Son was present among us, though by nature God and the Lord of all, He does not on that account despise our measure, but along with us is subject to the same law, although as God He was Himself the legislator. Like the Jews, He is circumcised when eight days old, to prove His descent from their stock, that they may not deny Him. For Christ was expected of the seed of David, and offered them the proof of His relationship. But if even when He was circumcised they said, "As for This man, we know not whence He is;" there would have been a show of reason in their denial, had He not been circumcised in the flesh, and kept the law.

But after His circumcision, the rite was abolished by the introduction of what it had symbolized, namely baptism. This is why we are no longer circumcised. Circumcision seems to me to have accomplished three distinct purposes. First, it separated Abraham's descendants by a kind of sign and seal, distinguishing them from all other nations. Second, it prefigured in itself the grace and power of divine baptism. Just as in ancient times someone who was circumcised was counted among God's people by that seal, so also someone who is baptized, having formed in himself Christ the seal, is enrolled in God's adopted family. Third, it is the symbol of the faithful when established in grace, who cut away and put to death the turbulent stirrings of fleshly pleasures and passions through the sharp surgery of faith and through ascetic struggles. They do not cut the body but purify the heart, being circumcised in the spirit and not in the letter. Their praise, as the divine Paul testifies, does not need the judgment of any human court but depends on the decree from above.²⁴

But after His circumcision, the rite was done away by the introduction of that which had been signified by it, even baptism: for which reason we are no longer circumcised. For circumcision seems to me to have effected three several ends: in the first place, it separated the posterity of Abraham by a sort of sign and seal, and distinguished them from all other nations. In the second, it prefigured in itself the grace and efficacy of Divine baptism; for as in old time he that was circumcised, was reckoned among the people of God by that seal, so also he that is baptized, having formed in himself Christ the seal, is enrolled into God's adopted family. And, thirdly, it is the symbol of the faithful when established in grace, who cut away and mortify the tumultuous risings of carnal pleasures and passions by the sharp surgery of faith, and by ascetic labours; not cutting the body, but purifying the heart, and being circumcised in the spirit, and not in the letter: whose praise, as the divine Paul testifies, needs not the sentence of any human tribunal, but depends upon the decree from above.²⁴

After His circumcision, she next waits for the time of her purification. When the days were fulfilled and the fortieth day arrived, God the Word, who sits by the Father's side, is carried up to Jerusalem and brought into the Father's presence in human nature like ours. By the requirements of the law, he is numbered among the firstborn. For even before the Incarnation, the firstborn were holy and consecrated to God, being sacrificed to Him according to the law. How great and wonderful is the plan of salvation! "O the depth of the riches both of the wisdom and knowledge of God!" He who is in the bosom of the Father, the Son who shares His throne and is coeternal with Him, by whom all things are brought into existence by God, nevertheless submitted to the measure of human nature and was even offered as a sacrifice to His own Father, although adored by all and glorified with Him. And what did He offer? As the firstborn male, a pair of turtledoves or two young pigeons, according to what the law prescribed. But what does the turtledove signify? And what does the dove signify? Come, then, and let us examine this. One is the noisiest of the birds of the field, but the other is a mild and gentle creature. The Savior of all became like both of these toward us, showing the most perfect gentleness, and like a turtledove soothing the world and filling His own vineyard—that is, us who believe in Him—with the sweet sound of His voice. For it is written in the Song of Songs, "The voice of the turtle has been heard in our land." For Christ has spoken to us the divine message of the Gospel, which is for the salvation of the whole world.²⁵

After His circumcision, she next waits for the time of her purification: and when the days were fulfilled, and the fortieth was the full time, God the Word, Who sitteth by the Father's side, is carried up to Jerusalem, and brought into the Father's presence in human nature like unto us, and by the shadow of the law is numbered among the firstborn. For even before the Incarnation the firstborn were holy, and consecrated to God, being sacrificed to Him according to the law. O! how great and wonderful is the plan of salvation! "O the depth of the riches both of the wisdom and knowledge of God!" He Who is in the bosom of the Father, the Son Who shares His throne, and is coeternal with Him: by Whom all things are divinely brought into existence, submitted nevertheless to the measure of human nature, and even offered a sacrifice to His own Father, although adored by all, and glorified with Him. And what did He offer? As the firstborn and a male a pair of turtles, or two young doves, according to what the law prescribed. But what does the turtle signify? And what too the other, the dove? Come, then, and let us examine this. The one, then, is the most noisy of the birds of the field: but the other is a mild and gentle creature. And such did the Saviour of all become towards us, shewing the most perfect gentleness, and like a turtle moreover soothing the world, and filling His own vineyard, even us who believe in Him, with the sweet sound of His voice. For it is written in the Song of Songs, "The voice of the turtle has been heard in our land." For Christ has spoken to us the divine message of the Gospel, which is for the salvation of the whole world.²⁵

Turtledoves and doves were therefore offered when He presented Himself to the Lord, and one could see truth and types meeting together at the same time. And Christ offered Himself as a fragrant offering, so that He might offer us by and in Himself to God the Father, and thus remove His hostility toward us caused by Adam's transgression, and destroy the sin that had tyrannized over us all. For we are the ones who long ago were crying out, "Look upon me, and pity me."²⁶

Turtles, therefore, and doves were offered, when He presented Himself unto the Lord, and there might one see simultaneously meeting together the truth and the types. And Christ offered Himself for a savour of a sweet smell, that He might offer us by and in Himself unto God the Father, and so do away with His enmity towards us by reason of Adam's transgression, and bring to nought sin that had tyrannized over us all. For we are they who long ago were crying, "Look upon me, and pity me."²⁶

I don't see a paragraph provided to rewrite. The text shows only "cc.2:25-35," which appears to be a citation reference (possibly meaning "chapters 2, verses 25-35" or a similar notation system).

Could you please provide the actual paragraph text from Sermon 4 that you'd like me to rewrite?

cc.2:25-35.

The prophet Isaiah says, "Beautiful are the feet of them that bring good tidings of good." And what could be sweeter to learn than that God has saved the world through the mediation of the Son by being made like us? For it is written, "that there is one God, and one Mediator of God and men, the Man Jesus Christ, Who gave Himself a ransom for us." He willingly came down to our poverty so that He might make us rich by giving us what is His. See Him, then, as one who shares our condition, presented to the Father and obedient to the shadows of the law, offering sacrifice according to what was customary—even though these things were actually done through His mother according to the flesh. Was He then unrecognized by everyone in Jerusalem and unknown to all who lived there? How could that be? For God the Father had already proclaimed through the holy prophets that in due time the Son would appear to save those who were lost and to give light to those who were in darkness. Through one of the holy prophets He said, "My righteousness approaches quickly, and My mercy to be revealed, and My salvation shall burn as a torch." But the mercy and righteousness is Christ, for through Him we have obtained mercy and righteousness, having washed away our filthy vileness by faith that is in Him. And just as a torch going before them helps those in night and darkness, so Christ has become this for those who are in mental gloom and darkness, implanting in them the divine light. For this reason the blessed prophets also prayed to be made partakers of His great grace, saying, "Show us Your mercy, O Lord, and grant us Your salvation."²⁷

The prophet Isaiah says, "Beautiful are the feet of them that bring good tidings of good:" and what could there be so sweet to learn as that God has saved the world by the mediation of the Son, in that He was made like unto us? For it is written, "that there is one God, and one Mediator of God and men, the Man Jesus Christ, Who gave Himself a ransom for us." For of His own accord He descended to our poverty, that He might make us rich by our gaining what is His. Behold Him therefore as one in our estate presented unto the Father, and obedient to the shadows of the law, offering sacrifice moreover according to what was customary, true though it be that these things were done by the instrumentality of His mother according to the flesh. Was He then unrecognised by all at Jerusalem, and known to none dwelling there? How could this be the case? For God the Father had before proclaimed by the holy prophets, that in due season the Son would be manifested to save them that were lost, and to give light to them that were in darkness. By one too of the holy prophets He said, "My righteousness approacheth quickly, and My mercy to be revealed, and My salvation shall burn as a torch. But the mercy and righteousness is Christ: for through Him have we obtained mercy and righteousness, having washed away our filthy vileness by faith that is in Him. And that which a torch going before them is to those in night and darkness, this has Christ become for those who are in mental gloom and darkness, implanting in them the divine light. For this reason also the blessed prophets prayed to be made partakers of His great grace, saying, "Shew us Thy mercy, O Lord, and grant us Thy salvation."²⁷

Christ was therefore brought into the temple while still a nursing infant. The blessed Simeon, who possessed the gift of prophecy, took Him in his arms and was filled with the greatest joy. He blessed God and said, "Lord, now let Your servant depart in peace according to Your word, for my eyes have seen Your salvation, which You have prepared before the face of all nations, a light for revelation to the Gentiles, and the glory of Your people Israel." For the mystery of Christ had been prepared even before the foundation of the world, but was revealed in the last ages of time. He became a light for those who had fallen into darkness and error under the devil's power. These were the ones "who serve the creation instead of the Creator," and who also worshipped the dragon, the author of evil, and the unclean crowd of demons, to whom they gave the honor due to God alone. Yet they were called by God the Father to acknowledge the Son, who is the true light. Concerning them, God spoke through the prophet Isaiah, "I will make signs to them and receive them, because I will ransom them, and they shall be multiplied as they were many, and I will sow them among the nations, and those who are far off shall remember Me." For very many had gone astray, but were called through Christ. They are now many again as they were before, for they have been received and ransomed, having obtained as the sign of peace from God the Father the adoption into His family and the grace that comes through faith in Jesus Christ. The divine disciples were scattered widely among the nations. And what was the result? Those who in their disposition were far from God have been brought near. To them the divine Paul sent a letter saying, "Now you who were once far off have been made near by the blood of Christ." And having been brought near, they make Christ their boast. For God the Father has again said of them, "And I will strengthen them in the Lord their God, and in His name shall they glory, says the Lord." The blessed Psalmist also teaches this, speaking as it were to Christ the Savior of all, saying, "Lord, they shall walk in the light of Your countenance, and in Your name shall they rejoice all the day, and in Your righteousness shall they be lifted up, for You are the glory of their strength." We shall also find the prophet Jeremiah calling out to God, "Lord, my strength and my help, and my refuge in the day of my troubles, to You shall the nations come from the ends of the earth and say, Our fathers took to themselves false idols in which there is no help."²⁸

Christ therefore was carried into the temple, being yet a little child at the breast: and the blessed Symeon being endowed with the grace of prophecy, takes Him in his arms, and filled with the highest joy, blessed God, and said; "Lord, now lettest Thou Thy servant depart in peace according to Thy Word, for mine eyes have seen Thy Salvation, Which Thou hast prepared before the face of all the nations, the Gentiles' light for revelation, and a glory of Thy people Israel." For the mystery of Christ had been prepared even before the very foundation of the world, but was manifested in the last ages of time, and became a light for those who in darkness and error had fallen under the devil's hand. These were they "who serve the creation instead of the Creator," worshipping moreover the dragon, the author of evil, and the impure throng of devils, to whom they attach the honour due unto God: yet were they called by God the Father to the acknowledgment of the Son Who is the true light. Of them in sooth He said by the voice of Isaiah, "I will make signs unto them, and receive them, because I will ransom them, and they shall be multiplied, as they were many: and I will sow them among the nations, and they who are afar off shall remember Me." For very many were they that were astray, but were called through Christ: and again they are many as they were before; for they have been received and ransomed, having obtained as the token of peace from God the Father, the adoption into His family and the grace that is by faith in Jesus Christ. And the divine disciples were sown widely among the nations: and what is the consequence? Those who in disposition were far from God, have been made near. To whom also the divine Paul sends an epistle, saying, "Now ye who some time were afar off have been made near in the blood of Christ." And having been brought near, they make Christ their glorying: for again, God the Father has said of them, "And I will strengthen them in the Lord their God, and in His Name shall they glory, saith the Lord." This also the blessed Psalmist teaches, speaking as it were unto Christ the Saviour of all, and saying, "Lord, they shall walk in the light of Thy countenance, and in Thy Name shall they exult all the day, and in Thy righteousness shall they be exalted: for Thou art the glorying of their strength." And we shall find also the prophet Jeremiah calling out unto God, "Lord, my strength and my help, and my refuge in the day of my evils, to Thee shall the heathen come from the end of the earth, and say, Our fathers took unto themselves false idols, in which there is no help."²⁸

Christ therefore became the light of the Gentiles for revelation, but also for the glory of Israel. For even if some of them proved insolent and disobedient, with minds lacking understanding, there is still a remnant that was saved and admitted to glory through Christ. The firstfruits of these were the divine disciples, whose brilliant renown lights up the whole world.

Christ therefore became the Gentiles' light for revelation: but also for the glory of Israel. For even granting that some of them proved insolent, and disobedient, and with minds void of understanding, yet is there a remnant saved, and admitted unto glory through Christ. And the firstfruits of these were the divine disciples, the brightness of whose renown lightens the whole world.

And in another sense Christ is the glory of Israel, for He came from them according to the flesh, even though He is "God over all, and blessed for evermore, Amen."

And in another sense Christ is the glory of Israel, for He came of them according to the flesh, though He be "God over all, and blessed for evermore, Amen."

And Simeon also blesses the holy Virgin as the servant of God's plan and the instrument of a birth that did not submit to the laws of human nature. For she gave birth as a virgin, and not through a man, but by the power of the Holy Spirit who came upon her.

And Symeon blesseth also the holy Virgin as the handmaid of the divine counsel, and the instrument of the birth that submitted not itself to the laws of human nature. For being a virgin she brought forth, and that not by man, but by the power of the Holy Ghost having come upon her.

What does the prophet Symeon say about Christ? "Behold, this child is set for the fall and rising again of many in Israel, and for a sign that will be spoken against." For the Immanuel is set by God the Father as the foundation of Zion, "being a stone elect, chief of the corner, and honorable." Those who trusted in him were not ashamed, but those who were unbelieving and ignorant, and unable to perceive the mystery concerning him, fell and were broken in pieces. For God the Father again has said somewhere, "Behold I lay in Zion a stone of stumbling and a rock of offense, and the one who believes in it will not be ashamed; but on whomever it falls, it will winnow him." But the prophet told the Israelites to be secure, saying, "Sanctify the Lord himself, and he will be your fear; and if you trust in him, he will be your sanctification, nor will you strike against him as on a stone of stumbling and a rock of offense." However, because Israel did not sanctify the Emmanuel who is Lord and God, nor was willing to trust in him, having stumbled as upon a stone because of unbelief, it was broken in pieces and fell. But many rose again—namely, those who embraced faith in him. For they changed from a legal to a spiritual service. From having in them a slavish spirit, they were enriched with that Spirit which makes free, even the Holy Spirit. They were made partakers of the divine nature. They were counted worthy of the adoption of sons, and live in hope of gaining the city that is above, even the citizenship, namely, the kingdom of heaven.²⁹

And what does the prophet Symeon say of Christ? "Behold This child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against." For the Immanuel is set by God the Father for the foundations of Sion, "being a stone elect, chief of the corner, and honourable." Those then that trusted in Him were not ashamed: but those who were unbelieving and ignorant, and unable to perceive the mystery regarding Him, fell, and were broken in pieces. For God the Father again has somewhere said, "Behold I lay in Sion a stone of stumbling and a rock of offence, and He that believeth on It shall not be ashamed; but on whomsoever It shall fall, It will winnow him." But the prophet bade the Israelites be secure, saying, "Sanctify the Lord Himself, and He shall be thy fear: and if thou trust upon Him, He shall be thy sanctification, nor shall ye strike against Him as on a stone of stumbling, and a rock of offence." Because however Israel did not sanctify the Emmanuel Who is Lord and God, nor was willing to trust in Him, having stumbled as upon a stone because of unbelief, it was broken in pieces and fell. But many rose again, those, namely, who embraced faith in Him. For they changed from a legal to a spiritual service: from having in them a slavish spirit, they were enriched with That Spirit Which maketh free, even the Holy Ghost: they were made partakers of the divine nature: they were counted worthy of the adoption of sons: and live in hope of gaining the city that is above, even the citizenship, to wit, the kingdom of heaven.²⁹

When he speaks of the sign that is spoken against, he means the precious Cross, for as the very wise Paul writes, "to the Jews it is a stumbling-block, and foolishness to the Gentiles." And again, "To those who are perishing it is foolishness, but to us who are being saved, it is the power of God unto salvation." The sign is therefore spoken against, since to those who perish it appears to be foolishness, while to those who recognize its power it is salvation and life.

And by the sign that is spoken against, he means the precious Cross, for as the most wise Paul writes, "to the Jews it is a stumbling-block, and foolishness to the heathen." And again, "To them that are perishing it is foolishness: but to us who are being saved, it is the power of God unto salvation." The sign therefore is spoken against, if to those that perish it seem to be folly; while to those who acknowledge its power it is salvation and life.

And Symeon further said to the holy Virgin, "Yes, a sword shall go through your own soul also," meaning by the sword the pain she suffered for Christ when she saw Him whom she had given birth to being crucified, not knowing at all that He would be more powerful than death and rise again from the grave. You should not be surprised that the Virgin did not know this, since we find that even the holy Apostles themselves had little faith in this matter. For truly the blessed Thomas, if he had not thrust his hands into His side after the resurrection and also felt the marks of the nails, would have disbelieved the other disciples when they told him that Christ was risen and had shown Himself to them.

And Symeon further said to the holy Virgin, "Yea, a sword shall go through thy own soul also," meaning by the sword the pain which she suffered for Christ, in seeing Him Whom she brought forth crucified; and not knowing at all that He would be more mighty than death, and rise again from the grave. Nor mayest thou wonder that the Virgin knew this not, when we shall find even the holy Apostles themselves with little faith thereupon: for verily the blessed Thomas, had he not thrust his hands into His side after the resurrection, and felt also the prints of the nails, would have disbelieved the other disciples telling him, that Christ was risen, and had shewed Himself unto them,

The very wise Evangelist therefore teaches us all these things for our benefit—everything that the Son endured for our sake and on our behalf when He became flesh and willingly took on our poverty—so that we may glorify Him as our Redeemer, as our Lord, as our Savior, and our God. Through Him and with Him, to God the Father and the Holy Spirit be the glory and the power forever and ever. Amen.³⁰³¹

The very wise Evangelist therefore for our benefit teaches us all things whatsoever the Son, when He was made flesh, and consented to bear our poverty, endured for our sakes and in our behalf, that so we may glorify Him as our Redeemer, as our Lord, as our Saviour, and our God: by Whom and with Whom to God the Father and the Holy Ghost be the glory and the power for over and ever, Amen.³⁰³¹

[From Mai and Cramer]

[From Mai and Cramer]

And the Child grew, and waxed strong in spirit, being filled with wisdom, and the grace of God was upon Him. And again: But Jesus increased in stature and wisdom and grace with God and men.

2:40-52. And the Child grew, and waxed strong in spirit, being filled with wisdom, and the grace of God was upon Him. And again; But Jesus increased in stature and wisdom and grace with God and men.

To say that the child grew, and waxed strong in spirit, being filled with wisdom, and the grace of God was upon Him, must be taken as referring to His human nature. And examine, I pray you, closely the depth of the dispensation: the Word endures to be born in human fashion, although in His divine nature He has no beginning nor is subject to time. He Who as God is all perfect submits to bodily growth. The Incorporeal has limbs that advance to the ripeness of manhood. He is filled with wisdom Who is Himself all wisdom. And what do we say to this? Behold by these things Him Who was in the form of the Father made like us: the Rich in poverty, the High in humiliation, Him said to "receive," Whose is the fullness as God. So thoroughly did God the Word empty Himself! For the things written of Him as a man show the manner of the emptying. For it would be impossible for the Word begotten of God the Father to admit anything like this into His own nature, but when He became flesh, even a man like us, then He is born according to the flesh of a woman, and is said also to have been subject to the things that belong to man's state. And though the Word as being God could have made His flesh spring forth at once from the womb to the measure of the perfect man, yet this would have been of the nature of a portent. And therefore He gave the habits and laws of human nature power even over His own flesh.

TO say that the child grew, and waxed strong in spirit, being filled with wisdom, and the grace of God was upon Him, must be taken as referring to His human nature. And examine, I pray you, closely the profoundness of the dispensation: the Word endures to be born in human fashion, although in His divine nature He has no beginning nor is subject to time: He Who as God is all perfect, submits to bodily growth: the Incorporeal has limbs that advance to the ripeness of manhood: He is filled with wisdom Who is Himself all wisdom. And what say we to this? Behold by these things Him Who was in the form of the Father made like unto us: the Rich in poverty: the High in humiliation: Him said to "receive," Whose is the fulness as God. So thoroughly did God the Word empty Himself! For what things are written of Him as a man shew the manner of the emptying. For it were a thing impossible for the Word begotten of God the Father to admit ought like this into His own nature: but when He became flesh, even a man like unto us, then He is born according to the flesh of a woman, and is said also to have been subject to the things that belong to man's state: and though the Word as being God could have made His flesh spring forth at once from the womb unto the measure of the perfect man, yet this would have been of the nature of a portent: and therefore He gave the habits and laws of human nature power even over His own flesh.

Do not be offended, perhaps thinking to yourself, "How can God increase? Or how can He who gives grace to angels and to human beings receive additional wisdom?" Instead, consider the great skill with which we are brought into understanding His mystery. The wise Evangelist did not present the Word in His abstract and incorporeal nature and then say of Him that He increased in stature and wisdom and grace. Rather, after showing that He was born in the flesh from a woman and took our likeness, he then assigns these human attributes to Him. He calls Him a child and says that He grew in stature as His body developed little by little, following the laws that govern bodies. In the same way, He is said to have increased in wisdom—not by receiving new supplies of wisdom, for God is understood by the mind to be completely perfect in all things and entirely incapable of lacking any attribute appropriate to the Godhead—but because God the Word gradually revealed His wisdom in proportion to the age that the body had reached.³²

Be not therefore offended, considering perchance within thyself, How can God increase? or how can He Who gives grace to angels and to men receive fresh wisdom? Rather reflect upon the great skill wherewith we are initiated into His mystery. For the wise Evangelist did not introduce the Word in His abstract and incorporeal nature, and so say of Him that He increased in stature and wisdom and grace, but after having shewn that He was born in the flesh of a woman, and took our likeness, he then assigns to Him these human attributes, and calls Him a child, and says that He waxed in stature, as His body grow little by little, in obedience to corporeal laws. And so He is said also to have increased in wisdom, not as receiving fresh supplies of wisdom,—-for God is perceived by the understanding to be entirely perfect in all things, and altogether incapable of being destitute of any attribute suitable to the Godhead:—-but because God the Word gradually manifested His wisdom proportionably to the age which the body had attained.³²

The body grows in stature, and the soul grows in wisdom. The divine physis (nature), however, cannot increase in either one, since the Word of God is completely perfect. The evangelist rightly linked the increase in wisdom with the growth of bodily stature, because the divine physis revealed its own wisdom in proportion to the degree of bodily growth.³³

The body then advances in stature, and the soul in wisdom: for the divine nature is capable of increase in neither one nor the other; seeing that the Word of God is all perfect. And with good reason he connected the increase of wisdom with the growth of the bodily stature, because the divine nature revealed its own wisdom in proportion to the measure of the bodily growth.³³

When He was twelve years old, they went up to Jerusalem according to the custom of the feast.

2:42. And when He was twelve years old, they went up to Jerusalem according to the custom of the feast.

After the Evangelist had said that Jesus advanced in wisdom and grace with God and men, he next shows that what he says is true. For he takes Him to Jerusalem in the company of the holy Virgin, at the summons of the feast. And then he says that He remained behind, and was afterwards found in the temple sitting in the midst of the teachers, both asking and answering questions about those things which were spoken of old by the law, as we may be sure. And He was wondered at by all for His questions and answers. You see Him advancing in wisdom and grace, by reason of His becoming known to many as being what He was.

After the Evangelist had said, that Jesus advanced in wisdom and grace with God and men, he next shews that what he says is true: for he carries Him to Jerusalem in company with the holy Virgin, upon the summons of the feast: and then he says that He remained behind, and was afterwards found in the temple sitting in the midst of the doctors both asking and answering questions regarding those things, as we may feel sure, which were spoken of old by the law: and that He was wondered at by all for His questions and answers. Thou seest Him advancing in wisdom and grace, by reason of His becoming known unto many as being what He was.

Your father and I have been searching for You in great sorrow.

2:48. Thy father and I have sought Thee sorrowing.

His mother certainly knew that He was not Joseph's child, but she spoke this way to avoid arousing the suspicions of the Jews. And when she said, "Thy father and I have sought Thee sorrowing," the Savior answered:

His mother certainly knew that He was not the child of Joseph, but she so speaks to avoid the suspicions of the Jews. And upon her saying, that "Thy father and I have sought Thee sorrowing," the Saviour answers;

Did you not know that I must be about My Father's business?

2:49. Did ye not know that I must be at My Father's?

Here then He first makes a clearer statement about Him Who is truly His Father, and reveals His own divinity. For when the holy Virgin said, "Child, why have You done this to us?" He immediately showed Himself to be beyond the limits of human nature and taught her that she had been made the servant of the plan of salvation by giving birth to the flesh, but that He by nature and in truth was God, and the Son of the Father Who is in heaven. He says, "Did you not know that I must be at My Father's?" Here let the Valentinians, when they hear that the temple belonged to God and that Christ was now in His own place, Who long before was also described this way in the law and represented in shadows and types, be ashamed of claiming that neither the Maker of the world, nor the God of the law, nor the God of the temple was the Father of Christ.³⁴³⁵

Here then first He makes more open mention of Him Who is truly His Father, and lays bare His own divinity: for when the holy Virgin said, Child, why hast Thou so done unto us? then at once shewing Himself to transcend the measure of human things, and teaching her that she had been made the handmaid of the dispensation in giving birth to the flesh, but that He by nature and in truth was God, and the Son of the Father That is in heaven, He says, Did ye not know that I must be at My Father's? Here let the Valentinians, when they hear that the temple was God's, and that Christ was now at His own, Who long before also was so described in the law, and represented as in shadows and types, feel shame in affirming, that neither the Maker of the world, nor the God of the law, nor the God of the temple, was the Father of Christ.³⁴³⁵

As it is written in the book of the words of Isaiah the prophet.

3:1-6. As it is written in the book of the words of Isaiah the prophet.

The blessed Isaiah was not unaware of what John's preaching would accomplish. Long ago, even well before the time came, he testified about it and called Christ Lord and God. But he described John as Christ's minister and servant, saying that he was a lamp going before the true light, the morning star announcing the sun, showing ahead of time the coming of the day that was about to shine its rays on us. He said that John was a voice, not a word, going before Jesus, just as the voice precedes the word.³⁶

The blessed Isaiah was not ignorant of the scope of John's preachings, but of old, even long before the time, bearing witness of it, he called Christ Lord and God: but John he styled His minister and servant, and said that he was a lamp advancing before the true light, the morning star heralding the sun, foreshowing the coming of the day that was about to shed its rays upon us: and that he was a voice, not a word, forerunning Jesus, as the voice docs the word.³⁶

Prepare the ways of the Lord, make His paths straight.

3:4 Prepare ye the ways of the Lord, make His paths straight,

John, who was chosen to be an Apostle, was also the last of the holy prophets. For this reason, since the Lord had not yet come, he says, "Prepare the way of the Lord." And what does "Prepare the way of the Lord" mean? It means: Get ready to receive whatever Christ wants to do. Remove your hearts from the shadow of the law. Stop relying on the types. Stop thinking wrongly. "Make the paths of our God straight." Every path that leads to good is straight, smooth, and easy. But the path that leads down to wickedness for those who walk on it is crooked. For it is written about such people, "Their paths are crooked, and the tracks of their wheels are twisted." Therefore, straightforwardness of mind is like a straight path, without any crookedness. This was the character of the divine Psalmist, who sings, "A crooked heart has not clung to me." And Jesus, the son of Nun, when urging the people, said, "Make your hearts straight to the God of Israel," while John cries out, "Make your ways straight." This means that the soul must be straight, showing its natural understanding as it was created—and it was created beautiful and very straight. But when it turns aside and its natural state is perverted, this is called vice and the perversion of the soul. The matter is not very difficult: if we remain as we were made, we will be virtuous.³⁷³⁸

John, being chosen for the Apostleship, was also the last of the holy prophets: for which reason, as the Lord was not yet come, he says, Prepare ye the way of the Lord. And what is the meaning of "Prepare ye the way of the Lord?" It is put for, Make ready for the reception of whatever Christ may wish to enact: withdraw your hearts from the shadow of the law: cease from the types: think no more perversely. "Make the paths of our God straight." For every path that leadeth unto good is straight and smooth and easy: but the other is crooked that leadeth down to wickedness them that walk therein. For of such it is written, "Whose paths are crooked, and the tracks of their wheels awry." Straightforwardness therefore of the mind is as it were a straight path, having no crookedness. Such was the divine Psalmist's character, who thus sings, "A crooked heart hath not cleaved unto me." And Jesus, the son of Nun, in exhorting the people, said, "Make straight your hearts unto the God of Israel:" while John cries, "Make straight your ways." And this means, that the soul must be straight, displaying its natural intuition as it was created: and it was created beautiful and very straight. But when it turns aside, and its natural state is perverted, this is called vice, and the perversion of the soul. The matter therefore is not very difficult: for if we continue as we are made, we shall be virtuous.³⁷³⁸

But when someone objects to us, saying, "How shall we prepare the way of the Lord? Or how can we make His paths straight? For there are many obstacles in the way of those who want to live well—Satan, who hates everything beautiful, the unholy crowd of wicked spirits, the law of sin itself that is in our fleshly members and which arms itself against the mind's inclinations toward what is good, and many other passions besides, that have mastery over the human mind"—what then shall we do, with such great difficulty pressing upon us? The word of prophecy meets these objections, saying, "Every valley shall be filled up, and every mountain and hill shall be brought low, and the crooked way shall become straight, and the rough ways shall become smooth, and all flesh shall see the salvation of God."³⁹

But when some one, as it were, exclaims against us, saying, How shall we prepare the way of the Lord? or how make His paths straight? for there are many impediments in the way of those that will live well,—-Satan, who hates all that is beautiful, the unholy throng of wicked spirits, the law of sin itself that is in our fleshly members, and which arms itself against the inclinations of the mind to what is good, and many other passions besides, that have mastery over the mind of man:—-what then shall we do, with so great difficulty pressing upon us? The word of prophecy meets these objections, saying, Every valley shall be filled up, and every mountain and hill shall be brought low: and the crooked way shall become straight, and the rough ways shall become smooth: and all flesh shall see the salvation of God."³⁹

And all flesh shall see the salvation of God.

3:6. And all flesh shall see the salvation of God.

And all flesh did see the salvation of God, even of the Father, for He sent the Son to be our Savior. In these words "flesh" means humanity in general, that is, the whole human race. For in this way all flesh shall see the salvation of God—no longer Israel only, but all flesh. The gentleness of the Savior and Lord of all is not limited, nor did He save one nation only, but rather embraced the whole world within His net and has illuminated all who were in darkness. This is what was celebrated by the Psalmist's lyre: "All the nations whom You have made shall come and worship before You, O Lord." At the same time the remnant of the Israelites is saved, as the great Moses also long ago declared, saying, "Rejoice you nations with His people."

And all flesh did see the salvation of God, even of the Father: for He sent the Son to be our Saviour. And in these words by "flesh," man generally is to be understood, that is, the whole human race. For thus all flesh shall see the salvation of God: no longer Israel only, but all flesh. For the gentleness of the Saviour and Lord of all is not limited, nor did He save one nation merely, but rather embraced within His net the whole world, and has illuminated all who were in darkness. And this is what was celebrated by the Psalmist's lyre, "All the nations whom Thou hast made shall come and worship before Thee, O Lord." While at the same time the remnant of the Israelites is saved, as the great Moses also long ago declared, saying, "Rejoice ye nations with His people."

The Baptist therefore said to the crowds who came to be baptized by him, "You brood of vipers, who warned you to flee from the coming wrath?"

3:7-9. The Baptist therefore said to the multitudes that came to he baptized of him, Generation of vipers, who hath warned you to flee from the coming wrath?

We affirm therefore that the blessed Baptist, being full of the Holy Spirit, was not ignorant of the daring acts that Jewish wickedness would commit against Christ. For he knew in advance that they would both refuse to believe in Him and, wagging their poisonous tongue, would pour out insults and accusations against Him: accusing Him at one time of being born of fornication; at another, as one who performed His miracles by the help of Beelzebub, prince of the demons; and again, as one who had a demon and was no better than a Samaritan. Having this in view, he calls even those of them who repent wicked, and reproves them because, though they had the law speaking to them the mystery of Christ and the prophecies of the prophets concerning it, they nevertheless had become dull of hearing and unprepared for faith in Christ the Savior of all. "For who has warned you to flee from the coming wrath?" Was it not the inspired Scripture, which tells of the happiness of those who believe in Christ, but warns in advance those who do not believe and are ignorant that they will be condemned to severe and unavoidable punishment?

WE affirm therefore that the blessed Baptist, as being full of the Holy Ghost, was not ignorant of the daring acts that Jewish wickedness would venture against Christ. For he foreknew that they would both disbelieve in Him, and wagging their envenomed tongue, would pour forth railings and accusations against Him: accusing Him at one time of being born of fornication; at another, as one who wrought His miracles by the help of Beelzebub, prince of the devils: and again, as one that had a devil, and was no whit better than a Samaritan. Having this therefore in view, he calls even those of them who repent wicked, and reproves them because, though they had the law speaking unto them the mystery of Christ, and the predictions of the prophets relating thereunto, they nevertheless had become dull of hearing, and unready for faith in Christ the Saviour of all. "For who hath warned you to flee from the coining wrath?" Was it not the inspired Scripture, which tells the happiness of those who believe in Christ, but forewarns those who believe not, and are ignorant, that they will be condemned to severe and inevitable punishment?

He calls them to live a life fitting for repentance, one that shows through their actions that they have truly been corrected from their former ways and have left behind their old habits of transgression. For the person who confesses wrongdoing but continues in the same sins and does not turn away from their previous misconduct demonstrates that their repentance is pretense, false, and worthless, not genuine repentance at all.

3:8. Bring forth therefore fruits meet for repentance.

Moreover, the fruit of repentance is, above all, faith in Christ. Next to this is the way of life taught in the gospel, and generally speaking, the works of righteousness as opposed to sin—these the penitent person must produce as fruits worthy of repentance. And he added, "Do not begin to say to yourselves, 'We have Abraham as our father,' for I tell you that God is able to raise up children for Abraham from these stones." You see how skillfully he brings down their foolish pride and shows that being born from Abraham in the flesh is useless for their benefit. For what good is noble birth if people do not practice similar earnest deeds or imitate the virtue of their ancestors? For the Savior says to them, "If you were Abraham's children, you would do the works of Abraham." The relationship that God requires is one of character and conduct, so it is pointless to boast of holy and good parents while we fall far short of their virtue.

Moreover, the fruit of repentance is, in the highest degree, faith in Christ: and next to it, the evangelic mode of life, and in general terms the works of righteousness in contradistinction to sin, which the penitent must bring forth as fruits worthy of repentance. And he has added; "Begin not to say within yourselves, We have Abraham for our father: for I tell you that God is able of these stones to raise up children unto Abraham." You see how most skilfully he humbles their foolish pride, and shews that their being born of Abraham according to the flesh is useless for their profit. For of what benefit is nobility of birth, if men practise not the like earnest deeds, nor imitate the virtue of their ancestors? For the Saviour says unto them, "if ye were Abraham's children, ye would have done the works of Abraham." The relationship which God requires is one in character and manners: so that it is a vain thing to boast of holy and good parents, while we fall far short of their virtue.

But, says the Jew, if this is so, in what way will the seed of Abraham still be multiplied, and how will the promise God made to him remain true—the promise that "He will multiply his seed as the stars of heaven"? By the calling of the Gentiles, O Jew: for it was said to Abraham himself that "in Isaac shall a seed for thee be called," and that "I have set thee as a father of many nations." But the phrase "in Isaac" means according to promise. He is therefore established as a father of many nations by faith, that is to say, in Christ. And it was concerning these that God also spoke through the voice of Ezekiel: "And I will take away out of their flesh the heart of stone, and will give them a heart of flesh, that they may know Me, that I am the Lord."

But, says the Jew, if this be so, in what way is the send of Abraham still to be multiplied, and the promise made to him of God hold true, of which the terms are, that "He will multiply his seed as the stars of heaven?" By the calling of the Gentiles, O Jew: for it was said to Abraham himself, that "in Isaac shall a seed for thee be called:" and that "I have set thee as a father of many nations." But the phrase "in Isaac" means, According to promise. He is set therefore as a father of many nations by faith, that is to say, in Christ. And of these it was that God spake also by the voice of Ezekiel: "And I will take away out of their flesh the heart of stone, and will give them a heart of flesh, that they may know Me, that I am the Lord."

And the blessed Baptist apparently calls them stones because they did not yet know Him Who is by nature God, but were in error, and in their great foolishness worshipped the creation instead of the Creator. But they were called and became the sons of Abraham, and acknowledged, by believing in Christ, Him Who is by nature God.

And the blessed Baptist apparently calls them stones, because they as yet knew not Him Who is by nature God, but were in error, and in their great folly worshipped the creation instead of the Creator: but they were called, and became the sons of Abraham, and acknowledged, by believing in Christ, Him Who is by nature God.

But to benefit his listeners even more, the blessed Baptist adds something further: "But already even the axe is laid at the root of the trees." By the axe in this passage he means the sharp wrath that God the Father brought upon the Jews for their wickedness toward Christ and their audacious violence. The wrath came upon them like an axe. The prophet Zechariah has explained this to us, saying, "The wailing of Jerusalem shall be as the wailing of a grove of pomegranate trees cut down in the plain." Jeremiah also addressed her, saying, "The Lord called your name a beautiful olive tree, very leafy to behold: at the sound of its felling, a fire was kindled upon it: great was the lamentation over it: its branches have been made unserviceable: and the Lord of hosts who planted you has uttered evils against you." You can also add to this the parable about the fig tree in the Gospels. Since it was an unfruitful plant, no longer of generous kind, it was cut down by God. However, he does not say that the axe was laid into the root, but at the root—that is, near the root. The branches were cut off, but the plant was not dug up by its root, for the remnant of Israel was saved and did not perish utterly.

But that he may benefit in a still higher degree those that hear him, the blessed Baptist brings forward something more: "But already even the axe is laid at the root of the trees." But by the axe in this passage he signifies the sharp wrath which God the Father brought upon the Jews for their wickedness towards Christ, and audacious violence: for the wrath was brought upon them like an axe. And this the prophet Zecharias has explained to us, saying, "The wailing of Jerusalem shall be as the wailing of a grove of pomegranate trees cut down in the plain." And Jeremiah also addressing her, said, "The Lord called thy name a beautiful olive tree, very leafy to behold: at the sound of its felling, a fire was kindled upon it: great was the lamentation over it: its branches have been made unserviceable: and the Lord of hosts That planted thee hath uttered evils against thee." And to this thou mayest add also the parable in the Gospels about the fig-tree. As being therefore a plant unfruitful, and no longer of generous kind, it was cut down by God. He does not, however, say that the axe was laid into the root, but at the root, that is, near the root. For the branches were cut off, but the plant was not dug up by its root: for the remnant of Israel was saved, and did not perish utterly.

When the crowds asked him what they should do, he did not give them lofty instructions about heavenly things or burden them with difficult commands. Instead, he gave them practical, simple directions suited to their capacity. To those who had two coats, he said to share with those who had none. To tax collectors, he said not to demand more than what was prescribed. To soldiers, he said not to extort money by force or make false accusations, but to be content with their wages. In this way, he was preparing them gradually for higher things, training them first in basic righteousness so they could later receive more perfect teaching.

3:10-14. And the multitudes asked him.

Luke has introduced three groups of people who questioned John: the crowds, the tax collectors, and the soldiers. Like a skilled physician who applies the right remedy to each disease, John the Baptist gave useful and appropriate advice to each way of life. He told the crowds who were moving toward repentance to practice kindness toward one another. For the tax collectors, he blocked the path to excessive demands. And he very wisely told the soldiers not to oppress anyone but to be satisfied with their pay.

THE blessed Luke has introduced three classes of men making inquiry of John,—-the multitudes, the publicans, and, thirdly, the soldiers: and as a skilful physician applies to each malady a suitable and fitting remedy, so also the Baptist gave to each mode of life useful and becoming counsel, bidding the multitudes in their course towards repentance practise mutual kindness: for the publicans, he stops the way to unrestrained exactions: and very wisely tells the soldiers to oppress no one, but be content with their wages.

I notice that the paragraph provided appears to be only a manuscript reference notation "[From the Syriac MS. 12,165.]" rather than actual content to rewrite.

There is no theological or substantive text here to modernize – this is simply a source citation indicating the text comes from Syriac Manuscript 12,165.

Could you please provide the actual paragraph content from Sermon 10 that you would like me to rewrite?

[From the Syriac MS. 12,165.]

But when the people were waiting expectantly, and everyone was wondering in their hearts about John—whether he might be the Christ—John responded and said to them all, "I baptize you with water, but One is coming who is mightier than I, whose sandal strap I am not worthy to untie. He will baptize you in the Holy Spirit and in fire. His winnowing fork is in His hand, and He will thoroughly clean His threshing floor and gather His wheat into the storehouse, but the chaff He will burn with unquenchable fire."⁴¹

3: 15-17. But when the people were in expectation, and all men reasoned in their hearts concerning John, whether he were not the Christ, John answered, and said to them all, I indeed baptize you in water, but there cometh He Who is mightier than I: Whose shoe's latchet I am not worthy to unloose: He shall baptize you in the Holy Ghost and in fire, Whose fan is in His hand, and He shall purge His floor, and gather His wheat into stores, but the chaff He will burn in unquenchable fire.⁴¹

Scripture says that "a just father will bring up his children excellently." Those who are clothed in the glory of the righteousness that comes through Christ, and who know His sacred commands, will train their spiritual children in the faith excellently and devoutly. They will give them not the physical bread of this world, but the bread from above, from heaven. The admirable Psalmist also mentions this bread when he says, "Bread strengthens man's heart, and wine makes man's heart glad." So let us now strengthen our hearts. Let our faith in Christ be firm as we correctly understand the meaning of the Gospel passages just read to us. For when the people were waiting expectantly, and everyone wondered in their hearts whether John might be the Christ, he answered them with the words we have just heard.

IT is written, that "a just father will bring up (his children) excellently." For those who are clad in the glory of the righteousness that is by Christ, and are acquainted with His sacred commands, will train up excellently and piously those who are their sons in the faith, giving them not the material bread of earth, but that which is from above, even from heaven. Of which bread the admirable Psalmist also makes mention, where he says, "Bread establisheth man's heart, and wine rejoiceth man's heart." Let us therefore now also establish our hearts: let our faith in Christ be assured, as we correctly understand the meaning of those evangelic writings now read unto us. "For when the people, it says, were in expectation, and all reasoned in their hearts of John, whether he were not the Christ, he answered them in the words which we have just heard read."

They had looked with wonder at the incomparable beauty of John's way of life, the splendor of his conduct, and the unmatched and surpassing excellence of his piety. He was so great and admirable that even the Jewish crowds began to wonder whether he might himself be the Christ, whom the law had described to them in shadows and the holy prophets had proclaimed beforehand. So when some ventured to make this guess, he immediately cut away their speculation, declining as a servant the honors due to the Master, and transferring the glory to Him who transcends all, even to Christ. For he knew that He is faithful to those who serve Him. And what he acknowledges is indeed the truth: for the distance between God and man is immeasurable. "You yourselves," he says, "bear me witness that I said I am not the Christ, but that I am sent before Him." But where do we find the holy Baptist speaking this way? In the Gospel of John, who has written about him this way: "And this is the testimony of John when the scribes and Pharisees at Jerusalem sent to ask him whether he were the Christ. And he confessed, and denied not, and said, that I am not the Christ, but am he that is sent before Him." Great therefore and truly admirable is the forerunner, who was the dawning before the Savior's midday splendor, the precursor of the spiritual daylight, beautiful as the morning star, and called by God the Father a torch.

They had beheld with admiration the incomparable beauty of John's mode of life: the splendour of his conduct: the unparalleled and surpassing excellence of his piety. For so great and admirable was he, that even the Jewish populace began to conjecture whether he were not himself the Christ, Whom the law had described to them in shadows, and the holy prophets had before proclaimed. Inasmuch therefore as some ventured on this conjecture, he at once cuts away their surmise, declining as a servant the honours due to the Master, and transferring the glory to Him Who transcends all, even to Christ. For he knew that He is faithful unto those that serve Him. And what he acknowledges is in very deed the truth: for between God and man the distance is immeasurable. "Ye yourselves, therefore, he says, bear me witness that I said I am not the Christ, but that I am sent before Him." But where shall we find the holy Baptist thus speaking? In the Gospel of John, who has thus spoken concerning him; "And this is the testimony of John when the scribes and Pharisees at Jerusalem sent to ask him whether he were the Christ. And he confessed, and denied not, and said, that I am not the Christ, but am he that is sent before Him." Great therefore and admirable in very deed is the forerunner, who was the dawning before the Saviour's meridian splendour, the precursor of the spiritual daylight, beautiful as the morning star, and called of God the Father a torch.

Having declared himself not to be the Christ, he now brings forward proofs that we must carefully consider, and through which we may learn how immeasurable the distance clearly is between God and man, between the slave and the Master, between the minister and the One who is ministered to, between the one who goes before as a servant and the One who shines forth with divine dignity. What, then, is the proof? "I indeed baptize in water: after me shall come He Who is mightier than I, Whose shoe's latchet I am not worthy to stoop down and unloose." As I said, the difference is incomparable, the superiority immeasurable, if the blessed Baptist, being so great in virtue, declares that he is not worthy even to touch His shoes. And his declaration is true: for if the rational powers above, principalities, and thrones, and lordships, and the holy Seraphim themselves, who stand around His divine throne, holding the rank of ministers, unceasingly crown Him with praises as the Lord of all, what dweller on earth is worthy even to be near to God? For though He is loving toward humanity, and gentle, and mild, yet we must, as being of little importance and children of earth, confess the weakness of our nature.

Having therefore thus declared himself not to be the Christ, he now brings forward proofs, which we must necessarily consider, and by which we may learn how immeasurable the distance evidently is between God and man, between the slave and the Master, between the minister and Him Who is ministered unto, between him who goes before as a servant, and Him Who shines forth with divine dignity. What, therefore, is the proof? "I indeed baptize in water: after me shall come He Who is mightier than I, Whose shoe's latchet I am not worthy to stoop down and unloose." As I said, therefore, the difference is incomparable, the superiority immeasurable, if, as is the case, the blessed Baptist, being so great in virtue, declares that he is not worthy even, as it were, to touch His shoes. And his declaration is true: for if the rational powers above, principalities, and thrones, and lordships, and the holy Seraphim themselves, who stand around His godlike throne, holding the rank of ministers, unceasingly crown Him with praises as the Lord of all, what dweller upon earth is worthy even to be nigh unto God? For though He be loving unto man, and gentle, and mild, yet must we, as being of slight account, and children of earth, confess the weakness of our nature.

And after this, he brings forward a second proof, saying, "I indeed baptize you in water: but He shall baptize you in the Holy Ghost and in fire." This too is very important for proving and demonstrating that Jesus is God and Lord. For it is the sole and unique property of the Substance that transcends all to be able to give people the indwelling of the Holy Spirit and make those who come to It sharers in the divine nature. But this exists in Christ not as something received, nor by communication from another, but as His own, and as belonging to His ousia. For "He baptizes in the Holy Spirit." The Word who became man is, as it appears, God, and the fruit of the Father's ousia. But to this, perhaps, those will object who divide the one Christ into two sons—those who, as Scripture says, are "natural, and divisive, and not having the Spirit"—that He who baptizes in the Holy Spirit is the Word of God, and not He who is from the seed of David. What answer shall we make to this, then? Yes! We too affirm, without fear of contradiction, that the Word, being God, bestows the Holy Spirit from His own fullness on those who are worthy. But He still did this even when He was made man, as being the one Son with the flesh united to Him in an ineffable and incomprehensible manner. For the blessed Baptist, after first saying, "I am not worthy to stoop down and loose the thong of His shoes," immediately added, "He shall baptize you in the Holy Spirit and in fire"—clearly while having feet for shoes. For no one whose mind was awake would say that the Word, while still without a body and not yet made like us, had feet and shoes, but only when He had become a man. However, since He did not then cease to be God, He still performed works worthy of the Godhead by giving the Spirit to those who believe in Him. For He, in one and the same person, was at the same time both God and also man.⁴²

And after this, he again brings forward a second proof, saying, "I indeed baptize you in water: but He shall baptize you in the Holy Ghost and in fire." And this too is of great importance for the proof and demonstration that Jesus is God and Lord. For it is the sole and peculiar property of the Substance That transcends all, to be able to bestow on men the indwelling of the Holy Ghost, and make those that draw near unto It partakers of the divine nature. But this exists in Christ, not as a thing received, nor by communication from another, but as His own, and as belonging to His substance: for "He baptizes in the Holy Ghost." The Word therefore That became man is, as it appears, God, and the fruit of the Father's substance. But to this, it may be, those will object who divide the one Christ into two sons,—-those I mean who, as Scripture says, are "animal, and dividers, and having not the Spirit,"—-that He Who baptizes in the Holy Ghost is the Word of God, and not He Who is of the seed of David. What answer shall we make, then, to this? Yes! we too affirm, without fear of contradiction, that the Word being God as of His own fulness bestows the Holy Ghost on such as are worthy: but this He still wrought, even when He was made man, as being the One Son with the flesh united to Him in an ineffable and incomprehensible manner. For so the blessed Baptist, after first saying, "I am not worthy to stoop down "and loose the thong of His shoes," immediately added, "He shall baptize you in the Holy Ghost and in fire;" plainly while having feet for shoes. For no one whose mind was awake would say, that the Word, while still incorporeal, and not as yet made like unto us, had feet and shoes, but only when He had become a man. Inasmuch, however, as He did not then cease to be God, He wrought even so works worthy of the Godhead, by giving the Spirit unto them that believe in Him. For He, in one and the same person, was at the same time both God and also man.⁴²

But someone objects: the Word performed divine works by means of the man who is descended from David. If that's what you're arguing, we'll respond with the words of John. He once said to the Jews, "There comes after me a man who was before me, because he is before me. I did not know him, but the one who sent me to baptize in water told me, 'The one on whom you see the Spirit descending from heaven and remaining on him—this is the one who baptizes in the Holy Spirit.' I saw this and testified that this is the Son of God." Notice that while plainly calling him a man, John says he existed before him and was prior to him, in that he is first—clearly in his divine physis. This accords with what Jesus himself plainly said to the Jewish crowd: "Truly I tell you, before Abraham was, I am."

But yes, he objects, the Word wrought the works of Deity by means of Him Who is of the seed of David. If so then thou arguest, we will repeat to thee in answer the words of John; for he somewhere said unto the Jews, "There cometh after me a man Who was before me, because He is before me: and I knew Him not, but He That sent me to baptize in water, He said unto me, Upon Whom thou seest the Spirit descending from heaven, and abiding upon Him, This is He That baptizeth in the Holy Ghost: and I saw, and bare witness, that This is the Son of God." Behold, therefore, while plainly calling Him a man, he says that He is prior to him, and was before him, in that He is first, evidently in His divine nature; according to what was plainly said by Himself to the Jewish populace, "Verily I say unto you, before Abraham was, I am."

Next, he also says that the Spirit came down from heaven upon Him. Are they suggesting that the Holy Spirit came down upon the Word of God while He was still abstract and bodiless, and portraying Him who gives the Spirit as receiving His own Spirit? Or is their meaning rather this: that having received the Spirit in His human nature, He baptizes in the Holy Spirit in His divine nature? For He is Himself singly, alone, and truly the Son of God the Father, just as the blessed Baptist, having been taught by God, testified himself, saying, "And I saw, and bore witness that This is the Son of God!"⁴³

Next, he says as well, that the Spirit also came down from heaven upon Him. Do they pretend that the Holy Ghost came down upon the Word of God while still abstract and incorporeal? and represent Him Who bestows the Spirit as made partaker of His own Spirit? Or rather is this their meaning, that having received the Spirit in His human nature, He in His divine nature baptizes in the Holy Ghost? For He is Himself singly, and alone, and verily the Son of God the Father, as the blessed Baptist, being taught of God, himself bare witness, saying, "And I saw, and bare witness that This is the Son of God!"⁴³

Would you like a third proof, in addition to what has already been given? "His fan," he says, "is in His hand, and He shall purge His floor, and gather His wheat into His stores, but the chaff He shall burn with fire unquenchable." He compares those on earth to ears of grain, or rather to the threshing floor and the wheat on it, for each one of us has grown like an ear of grain. Our Lord once used a similar comparison of our condition when speaking to the holy Apostles: "The harvest indeed is great, but the laborers are few. Pray therefore to the Lord of the harvest to send out laborers into His harvest." We who are on earth are called ears of grain and wheat, and the harvest. This harvest belongs to God over all, for He is Lord of all. But look, says the blessed Baptist, the threshing floor belongs to Christ as its owner, for as such He purges it, removing and separating the chaff from the wheat. The wheat represents the just, whose faith is established and assured, but the chaff signifies those whose mind is weak, whose heart is easily ensnared, unsafe and fearful, and blown about by every wind. The wheat, then, he says, is stored up in the granary—that is, it is deemed worthy of safety at God's hand, and mercy, and protection and love. But the chaff, as useless material, is consumed in the fire.

Wouldst thou have also a third proof, in addition to what have already been given? "His fan," he says, "is in His hand, and He shall purge His floor, and gather His wheat into His stores, but the chaff He shall burn with fire unquenchable." For he compares those upon earth to ears of corn, or rather to the threshingfloor and the wheat upon it: for each one of us has grown like an ear of corn. And our Lord once, when speaking to the holy Apostles, made a similar comparison of our state: "The harvest indeed is great: but the labourers are few: pray therefore the Lord of the harvest to send forth labourers into His harvest." We therefore, who are upon the earth, are called ears of corn and wheat, and the harvest. And this harvest belongs to God over all: for He is Lord of all. But behold! says the blessed Baptist, the threshing floor belongs to Christ as its owner; for as such He purges it, removing and separating the chaff from the wheat. For the wheat is the just, whose faith is established and assured: but the chaff signifies those whose mind is weak, and their heart easy to be ensnared, and unsafe and timorous, and blown about by every wind. The wheat, then, he says, is stored up in the granary: is deemed worthy, that is, of safety at God's hand, and mercy, and protection and love: but the chaff, as useless matter, is consumed in the fire.

In every way, therefore, we can see that the Word of God, even when He was man, nevertheless remained one Son. For He performs those works that belong to God, possessing the majesty and glory of the Godhead inseparably united with Him. If we believe this way, He will crown us with His grace. Through Him and with Him, to God the Father be glory and power with the Holy Spirit, forever and ever, Amen.⁴⁴⁴⁵

In every way, therefore, we may perceive that the Word of God, even when He was man, nevertheless continued to be one Son. For He performs those works that belong to Deity, possessing the majesty and glory of the Godhead inseparable from Him. If so we believe, He will crown us with His grace: by Whom and with Whom to God the Father be glory and dominion with the Holy Ghost, for ever and ever, Amen.⁴⁴⁴⁵

I notice you've provided a header indicating this is from Syriac manuscript 12,165, but there is no actual paragraph text to rewrite. Could you please provide the paragraph content that needs to be rewritten in modern English?

[From the Syriac MS. 12,165.]

And it came to pass, that when all the people were baptized, Jesus also was baptized: and as He was praying, the heavens were opened, and the Holy Spirit descended upon Him in bodily form like a dove. And there was a voice from heaven, saying, "You are my beloved Son; in You I am well pleased." And Jesus Himself was beginning to be about thirty years old.⁴⁶

3:21-23. And it came to pass, that when all the people were baptized, Jesus also was baptized: and as He was praying, the heavens were opened, and the Holy Ghost descended upon Him in bodily form like a dove. And there was a voice from heaven, saying, Thou art my beloved Son; in Thee I am well pleased. And Jesus Himself was beginning to be about thirty years old.⁴⁶

Come again to focus our minds intently on the gospel Scriptures so that we may see the beauty of the truth. Let us direct the sharp and careful eyes of our minds toward the mystery of Christ. Let us view with wonder the remarkable skill of the divine economy—for in this way we will see His glory. This is for our life, as He Himself assures us when speaking to God the Father in heaven: "This is eternal life: to know You Who alone are true, and Jesus Christ, Whom You have sent." But how was He sent? And what was the manner of His coming to us? For being by physis God Who fills all things, how, as the blessed John the Evangelist said, "was He in the world," when He Himself is Lord? And how was He sent by the Father, when as God He is the Creator and Sustainer of all things? For all things were established by Him.

AGAIN come, that fixing our mind intently upon the Evangelic Scriptures, we may behold the beauty of the truth. Come let us direct the penetrating and accurate eyes of the mind unto the mystery of Christ; let us view with wonder the admirable skill of the divine economy: for so shall we see His glory. And thus to act is for our life: as He Himself assures us, when speaking unto God the Father in heaven, "Those things are life eternal: to know Thee Who alone art true; and Jesus Christ, Whom Thou hast sent." How therefore was He sent? and what was the manner of His coming unto us? For being by nature God That filleth all, how, as the blessed John the Evangelist said, "was He in the world," Himself being Lord? And how was He sent by the Father, when as God He is the Creator and Sustainer of all things? for all things were established by Him.

The wise Evangelist John teaches us by saying, "And the Word was made flesh." But perhaps someone will ask, 'What does this mean? Did He stop being the Word and change into flesh? Did He fall from His majesty by undergoing a transformation into something He was not before?' We say no. Absolutely not. For by physis He is unchangeable and immutable. So when the Evangelist says that the Word became flesh, he means a man like us. For we too are often called flesh ourselves. Scripture says, "And all flesh shall see the salvation of God," meaning that every man shall see it. Therefore, while He unchangeably remains what He was, yet because He assumed our likeness in this way, He is said to have been made flesh.

The wise John the Evangelist then teaches us, saying, "And the Word was made flesh." But perchance some one will say, 'What then? Having ceased to be the Word, did He change into being flesh? Did He fall from His Majesty, having undergone a transformation unto something which previously He was not?' Not so, we say. Far from it. For by nature He is unchangeable and immutable. In saying, therefore, that the Word became flesh, the Evangelist means a man like unto us. For we also are often called flesh ourselves. For it is written, "And all flesh shall see the salvation of God," meaning thereby that every man shall see it. While therefore He immutably retains that "which He was, yet as having under this condition assumed our likeness, He is said to have been made flesh.

Look at Him, then, as a man enduring with us the things that belong to human existence and fulfilling all righteousness for the sake of the plan of salvation. You learn this from what the Evangelist says: "And it came to pass that when all the people were baptized, Jesus also was baptized, and prayed." Was He then also in need of holy baptism? But what benefit could come to Him from it? The Only-begotten Word of God is Holy of the Holy—the Seraphim call Him this in their praises, the law calls Him this everywhere, and the company of the holy prophets agrees with the writings of Moses. What do we gain by holy baptism? Clearly the forgiveness of our sins. But in Jesus there was nothing of this kind, for "He did no sin, neither was guile found in His mouth," as Scripture says. "He was holy, harmless, undefiled, separate from sins, and made higher than the heavens," according to the words of the divine Paul.

Behold Him, therefore, as a man, enduring with us the things that belong to man's estate, and fulfilling all righteousness, for the plan of salvation's sake. And this thou learnest from what the Evangelist says: "And it came to pass that when all the people were baptized, Jesus also was baptized, and prayed." Was He too then in need of holy baptism? But what benefit could accrue to Him from it? The Only-begotten Word of God is Holy of the Holy: so the Seraphim name Him in their praises: so every where the law names Him: and the company of the holy prophets accords with the writings of Moses. What is it that we gain by holy baptism? Plainly the remission of our sins. But in Jesus there was nought of this; "for He did no sin: neither was guile found "in His mouth," as the Scripture saith. "He was holy, harmless, undefiled, separate from sins, and made higher than the heavens," according to the words of the divine Paul.

But someone who has been poorly instructed in the faith might say, "Was it then God the Word who was baptized? Did He need to be made a partaker of the Holy Spirit? Not at all. Therefore we affirm that the man who was of the seed of David, and united to Him by connection, was baptized and received the Spirit." So you divide the Indivisible into two sons, and because He was baptized when He was thirty years old, He was made holy, as you claim, by being baptized. Was He therefore not holy until He reached His thirtieth year? Who will agree with you when you corrupt the right and blameless faith in this way? For "there is one Lord Jesus Christ," as it is written. But we affirm this: that He was not separate from Him and by Himself when He was baptized and made a partaker of the Holy Spirit. For we know that He is both God and without stain, and Holy of the Holy, and we confess that "of His fullness we have all received." For the Holy Spirit proceeds from God the Father, but also belongs to the Son. He is even often called the Spirit of Christ, though He proceeds from God the Father. And Paul will testify to this, saying at one time, "They that are in the flesh cannot please God, but you are not in the flesh but in the spirit, if the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he is none of His." And again, "But because you are sons, God has sent the Spirit of His Son into your hearts, crying, Father, our Father." The Holy Spirit therefore proceeds, as I said, from God the Father, but His Only-begotten Word, as being both by nature and truly Son, and resplendent with the Father's dignities, gives It to the creation and bestows It on those who are worthy. Yes indeed He said, "All things that the Father has are mine."⁴⁷⁴⁸

But yes! perchance some one will say, who has been ill instructed in the faith, 'Was it then God the Word that was baptized? Was He in need of being made partaker of the Holy Ghost? Not at all. Therefore it is that we affirm, that the man who was of the seed of David, and united unto Him by conjunction, was baptized and received the Spirit.' The Indivisible therefore is divided by you into two sous: and because He was baptized when, thirty years old, He was made holy, as you say, by being baptized. Was He therefore not holy until He arrived at His thirtieth year? Who will assent to you, when thus you corrupt the right and blameless faith? For "there is one Lord Jesus Christ," as it is written. But this we affirm: that He was not separate from Him, and by Himself when baptized and made partaker of the Holy Ghost: for we know, both that He is God, and without stain, and Holy of the Holy: for we confess that "of His fulness have all we received." For the Holy Spirit indeed proceedeth from God the Father, but belongeth also to the Son. It is even often called the Spirit of Christ, though proceeding from God the Father. And to this Paul will testify, saying, at one time, "They that are in the flesh cannot please God: but ye are not in the flesh, but in the spirit, if so be the Spirit of God dwelleth in you. But if any one have not the Spirit of Christ, he is none of His." And again, "But because ye are sons, God hath sent the Spirit of His Son into your hearts, crying, Father, our Father." The Holy Spirit therefore proceedeth indeed as I said from God the Father, but His Only-begotten Word, as being both by nature and verily Son, and resplendent with the Father's dignities, ministereth It to the creation, and bestoweth It on those that are worthy. Yea verily He said, "All things that the Father hath are mine."⁴⁷⁴⁸

But let us turn this question back on those who distort the right belief: 'How can He who received the Spirit, if He is, according to your phrase, a man, and the Son separately and by Himself, baptize with the Holy Spirit, and Himself give the Holy Spirit to those who are baptized?' For the ability to impart the Spirit to human beings does not belong to any created thing whatsoever, but, together with God's other attributes, is the unique property of Almighty God alone. But He who gave it was man, for the wise John said, "After me comes a Man, who was before me… He shall baptize you with the Holy Spirit and with fire." Therefore, just as it is inappropriate for God the Word, regarded as God the Word, to approach holy baptism and be made partaker of the Spirit, so in the same way it is completely incredible, or rather impossible to believe, that the ability to baptize people with the Holy Spirit is the act of a mere man with nothing in Him superior to ourselves.

But let us retort upon those who pervert the right belief this question; 'How can He Who received the Spirit, if He be, according to your phrase, a man, and the Son separately and by Himself, baptize with the Holy Ghost, and Himself give the Holy Spirit to them who are baptized?' For to be able to impart the Spirit to men suiteth not any one whatsoever of things created, but, together with God's other attributes, is the distinct property of Almighty God alone. But He Who gave It was man: for the wise John said, "After me cometh a Man, Who was before me… He shall baptize you with the Holy Ghost and with fire." As therefore it is unbefitting God the Word, regarded as God the Word, to draw near unto holy baptism, and be made partaker of the Spirit, so in like manner it is altogether incredible, or rather impossible to believe that the ability to baptize men with the Holy Ghost, is the act of a mere man with nothing in Him superior to ourselves.

How then will the mystery be true? It is true in that for our help He took on a kind of adaptation. The divine Word became man—He who "was in the form of God the Father, and thought it not robbery to be equal unto God," as the most wise Paul says, "but took the form of a slave, being made in the likeness of men, and humbling Himself to poverty." Therefore consider who it was that first existed in the likeness of God the Father and could be regarded as equal with Him, but took the form of a slave and then became a man, and beyond this made Himself poor. Was it He of the seed of David, as they argue, whom they specifically regard separately and by Himself as the other Son, distinct from the Word of God the Father? If so, let them show that He was ever equal with the Father. Let them show how He assumed the form of a slave. Or what shall we say was that form of a slave? And how did He empty Himself? For what is poorer than human nature? Therefore He who is the exact image of God the Father, the likeness, and visible expression of His prosopon, who shines resplendent in equality with Him, who by right of nature is free, and the yoke of whose kingdom is placed upon all creation—He it is who took the form of a slave, that is, became a man, and made Himself poor by consenting to endure these human things, sin only excepted.⁴⁹

How then will the mystery be true? In that for our aid He assumed a kind of adaptation. The divine Word became man, even "He Who was in the form of God the Father, and thought it not robbery to be equal unto God," as most wise Paul says, "but took the form of a slave, being made in the likeness of men, and humbling Himself to poverty." Enquire therefore Who He was that was first in the likeness of God the Father, and could be regarded as on an equality with Him, but took the form of a slave, and became then a man, and besides this made Himself poor. Was it He of the seed of David, as they argue, Whom they specially regard separately and by Himself as the other Son, distinct from the Word of God the Father? If so, let them shew that He ever was on an equality with the Father. Let them shew how He assumed the form of a slave. Or what shall we say was that form of a slave? And how did He empty Himself? For what is poorer than human nature? He therefore Who is the exact image of God the Father, the likeness, and visible expression of His person, Who shines resplendent in equality unto Him, Who by right of nature is free, and the yoke of Whoso kingdom is put upon all creation,—-He it is Who took the form of a slave, that is, became a man, and made Himself poor by consenting to endure these human things, sin only excepted.⁴⁹

But how then, they object, was He baptized and also received the Spirit? To this we reply that He had no need of holy baptism, being wholly pure and spotless, and holy of the holy. Nor did He need the Holy Spirit, for the Spirit that proceeds from God the Father is of Him and equal to Him in ousia. We must now at length hear what explains the economy. God in His love for humanity provided for us a way of salvation and of life. For by believing in the Father, Son, and Holy Spirit, and making this confession before many witnesses, we wash away all the filth of sin, and are enriched by the communication of the Holy Spirit, and made partakers of the divine nature, and gain the grace of adoption. It was necessary therefore that the Word of the Father, when He humbled Himself to emptiness and deigned to assume our likeness, should become for our sakes the pattern and way of every good work. For it follows that He who in everything is first must in this also set the example. Therefore, in order that we may learn both the power itself of holy baptism and how much we gain by approaching so great a grace, He commences the work Himself. And having been baptized, He prays, so that you, my beloved, may learn that never-ceasing prayer is most fitting for those who have once been counted worthy of holy baptism.

But how then, they object, was He baptized, and received also the Spirit? To which we reply, that He had no need of holy baptism, being wholly pure and spotless, and holy of the holy. Nor had He need of the Holy Ghost: for the Spirit That proceedeth from God the Father is of Him, and equal to Him in substance. We must now therefore at length hear what is the explanation of the economy. God in his love to man provided for us a way of salvation and of life. For believing in the Father, Son, and Holy Ghost, and making this confession before many witnesses, we wash away all the filth of sin, and are enriched by the communication of the Holy Spirit, and made partakers of the divine nature, and gain the grace of adoption. It was necessary therefore that the Word of the Father, when He humbled Himself unto emptiness, and deigned to assume our likeness, should become for our sakes the pattern and way of every good work. For it follows, that He Who in every thing is first, must in this also set the example. In order therefore that we may learn both the power itself of holy baptism, and how much we gain by approaching so great a grace, He commences the work Himself; and, having been baptized, prays that you, my beloved, may learn that never-ceasing prayer is a thing most fitting for those who have once been counted worthy of holy baptism.

The Evangelist says that the heavens were opened, as they had long been closed. For Christ said, "Immediately you will see the heavens opened, and the angels of God ascending and descending upon the Son of man." For now both the flock above and the flock below were made one, and one chief Shepherd was appointed for all, so the heavens were opened, and humanity on earth was brought near to the holy angels. And the Spirit came down again as if at a second beginning of our race, and upon Christ first, who received it not so much for his own sake as for ours, for through him and in him we are enriched with all things. Most appropriately therefore to the economy of grace does he endure with us the things belonging to humanity's condition, for where else can we see him emptied, whose divine physis possesses fullness? How did he become poor as we are, if he was not conformed to our poverty? How did he empty himself, if he refused to endure the measure of human smallness?

And the Evangelist says that the heavens were opened, as having long been closed. For Christ said, "Forthwith shall ye see the heavens opened, and the angels of God ascending and descending upon the Son of man." For both the flock above and that below being now made one, and one chief Shepherd appointed for all, the heavens were opened, and man upon earth brought near to the holy angels. And the Spirit also again came down as at a second commencement of our race: and upon Christ first, Who received it not so much for His own sake as for ours: for by Him and in Him are we enriched with all things. Most suitably therefore to the economy of grace does He endure with us the things of man's estate: for where otherwise shall we see Him emptied, Whose in His divine nature is the fulness? How became He poor as we are, if He were not conformed to our poverty? How did He empty Himself, if He refused to endure the measure of human littleness?

Since Christ is our model, let us approach the grace of holy baptism so that we may gain confidence to pray continually and lift up holy hands to God the Father. Then He may open the heavens to us as well and send down the Holy Spirit upon us too, receiving us as sons. For He spoke to Christ at the time of holy baptism as though He were accepting humanity on earth into sonship through Him and in Him, saying, "This is My beloved Son, in Whom I am well pleased." For He Who is the Son by nature (physis) and in truth, and the Only-begotten, when He became like us, is specifically declared to be the Son of God—not because He was receiving this for Himself, since He was and is, as I said, truly Son—but so that He might confirm this glory for us. For He has been made our firstfruits, and firstborn, and second Adam. For this reason it is said that "in Him all things have become new," because having put off the oldness that was in Adam, we have obtained the newness that is in Christ. Through Him and with Him, to God the Father be glory and dominion with the Holy Spirit, forever and ever, Amen.⁵⁰

Having taken therefore Christ as our pattern, let us draw near to the grace of holy baptism, that so we may gain boldness to pray constantly, and lift up holy hands to God the Father, that He may open the heavens also unto us, and send down upon us too the Holy Ghost, to receive us as sons. For He spake unto Christ at the time of holy baptism, as though having by Him and in Him accepted man upon earth to the sonship, "This is My beloved Son, in Whom I am well pleased." For He Who is the Son by nature and in truth, and the Only-begotten, when He became like unto us, is specially declared to be the Son of God, not as receiving this for Himself:—-for He was and is, as I said, very Son:—-but that He might ratify the glory unto us. For He has been made our firstfruits, and firstborn, and second Adam: for which reason it is said, that "in Him all things have become new:" for having put oil the oldness that was in Adam, we have gained the newness that is in Christ: by Whom and with Whom, to God the Father, be glory and dominion with the Holy Ghost, for ever and ever, Amen.⁵⁰

Since the Father made the Word and Wisdom of the Only-begotten incarnate, bringing Him forth from the Virgin's womb and uniting Him with our nature, it was fitting that He should be recognized both to reveal and make known in Him the mystery of Christ, that is, that our nature should be renewed in Him through the Spirit so as to participate once more in the divine nature. For this is what holy baptism accomplishes. Accordingly, when Christ Himself submitted to baptism even though He had no need of it, a voice came from heaven saying, "This is my beloved Son in whom I am well pleased." This declaration was made not for Christ's sake—for He had no need of a testimony from another—but for the sake of those who were present, so that they might recognize the mystery and understand that the Father was well pleased with humanity in Christ, having received us into adoption as sons through Him.

[Selected footnotes moved to the end and renumbered. Almost all marginalia, any purely textual footnotes, most Greek or Syriac material has been omitted without notice]

I owe my copy to a friend who is currently working on collecting and editing the surviving Greek texts of this Church Father.

I owe my transcript to a friend, himself engaged in collecting and editing the Greek remains of this Father.

I transcribed this text in 2006 in Ipswich, UK. All material on this page is in the public domain and may be copied freely.

This text was transcribed by Roger Pearse, Ipswich, UK, 2006. All material on this page is in the public domain – copy freely.

I notice you've provided instructions for rewriting a paragraph, but the actual paragraph text from Sermon 11 that needs to be rewritten is missing from your message.

Could you please provide the specific paragraph you'd like me to rewrite? Once you share the text, I'll be happy to modernize it according to your guidelines while preserving all theological precision and transliterated Greek terms.

Greek text is rendered using unicode.