Commentary on the Gospel of Luke — Sermons 39-46

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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