Opening
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.
Here is the rewritten paragraph:
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.
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