Opening
When Jesus called the twelve Apostles, He gave them power and authority over all demons and the ability to heal diseases. He sent them out to preach the kingdom of God and to heal the sick. He instructed them, "Take nothing for your journey: no walking stick, no bag, no bread, no money, and do not have two tunics. Whatever house you enter, stay there and leave from there. Whoever will not receive you, when you leave that city, shake the dust off your feet as a testimony against them."
9:1-5. And when He had called the twelve Apostles, He gave them power and authority over all the devils, and to heal sicknesses. And He sent them to preach the kingdom of God, and to heal the sick. And He said unto them, Take nothing for the way: no staff: no scrip: neither bread nor money: nor shall ye have two coats. And into whatsoever house ye enter, there abide, and thence depart. And whosoever will not receive you, when ye depart from that city, shake off the dust from your feet for their testimony.
It is a true statement that the reward of good deeds is honorable. For those who wish to lead lives that are pure and undefiled as far as is possible for human beings, Christ will adorn with His gifts and grant them an abundant reward for all their holy deeds, and make them sharers in His glory. For it is impossible that He should ever lie who says: "As I live, says the Lord, those who honor Me, I will honor."
IT is a true saying, that the fruit of good deeds is honourable. For those who wish to lead lives pure and undefiled as far as is possible for men, Christ will adorn with His gifts, and grant them an abundant recompense for all their saintly deeds, and make them partakers of His glory. For it is impossible that He should ever lie who says: "As I live, saith the Lord, those who honour Me, I will honour."
As clear and straightforward proof of this, I point to the glorious and noble group of the holy Apostles. See how they are highly distinguished and crowned with more than human glory through this new gift given by Christ. "For He gave them," Scripture says, "power and authority over all the devils, and to heal sicknesses." Notice again, I ask you, that the Incarnate Word of God goes beyond the limits of humanity and shines with the dignities of the Godhead. For it surpasses the boundaries of human nature to give authority over unclean spirits to whomever He wishes, just as it does to enable people to free from sicknesses those who suffer from them. God does indeed give powers of this kind to whom He wills, and it depends on His decision alone that anyone is able, according to His good pleasure, to work divine miracles and serve as ministers of the grace that comes from above. But to pass on to others the gift they themselves have received is completely impossible. For the majesty and glory of the supreme nature exists essentially in nothing that has being except in Itself and Itself alone. Whether someone mentions an angel or archangel, or thrones and dominions, or the seraphim, which are even higher in dignity, let him understand this wisely: they do indeed possess outstanding authority through the powers given them from above—powers that language cannot describe nor nature bestow—but reason completely rules out the possibility that they could pass these powers on to others. But Christ gives them, therefore as God, and from His own fullness, for He is Himself the Lord of glory and of powers.
As a plain and clear proof of this, I take the glorious and noble company of the holy Apostles. Behold them highly distinguished, and crowned with more than human glory, by this fresh gift bestowed by Christ. "For He gave them, it says, power and authority over all the devils, and to heal sicknesses." Observe again, I pray, that the Incarnate Word of God exceeds the measure of humanity, and is radiant with the dignities of the Godhead. For it transcends the limits of human nature, to give authority over unclean spirits to whomsoever He will: as does also the enabling them to deliver from sicknesses such as were afflicted with them. For God, indeed, bestows on whom He will powers of this kind; and on His decree alone it depends that any are able, according to His good pleasure, to work divine miracles, and act as ministers of the grace that is from above: but to impart to others the gift bestowed on them, is altogether an impossibility. For the majesty and glory of the supreme nature is found existing essentially in nothing that has being, except in Itself, and It only. Be it, therefore, angel or archangel, that any one mentions, or thrones and dominions, or the seraphim, which again are higher in dignity, let him wisely understand this: that they indeed possess pre-eminent authority by the powers given them from above, such as language cannot describe, nor nature bestow: but reason altogether forbids the supposition of their imparting these powers to others. But Christ bestows them, as being God therefore, and as out of His own fulness: for He is Himself the Lord of glory and of powers.
The grace given to the holy Apostles is worthy of complete admiration, but the generosity of the Giver surpasses all praise and admiration. As I said, He gives them His own glory. Man receives authority over the evil spirits and reduces to nothing the pride that was so highly exalted and arrogant—that is, the pride of the devil. He renders the devil's wickedness ineffective, and by the might and power of the Holy Spirit, burning him as with fire, he makes him come out with groans and weeping from those whom he had possessed. Yet in ancient times the devil had said: "I will hold the whole world in my hand as a nest, and will take it as eggs that are left, and there is no one who will escape from me or speak against me." He missed the truth, then, and fell from his hope, proud and bold though he was, and boasting over the weakness of mankind. For the Lord of powers assembled against him the ministers of the sacred proclamations. And this had truly been foretold by one of the holy prophets when speaking of Satan and the holy teachers: "Suddenly they shall arise who bite you, and they shall awake who afflict you, and you shall be their prey." For, so to speak, they bit Satan by attacking his glory and making his possessions a spoil, and bringing them to Christ through faith in Him—for in this way they attacked Satan himself. Great therefore was the power given to the holy Apostles by the decree and will of Christ, the Savior of us all, for He gave them power and authority over the unclean spirits.
The grace then bestowed upon the holy Apostles is worthy of all admiration; but the bountifulness of the Giver surpasses all praise and admiration: for He gives them, as I said, His own glory. Man receives authority over the evil spirits, and reduces unto nothingness the pride that was so high exalted, and arrogant, even that of the devil: his wickedness he renders ineffectual, and, by the might and efficacy of the Holy Ghost, burning him as with fire, he makes him come forth with groans and weeping from those whom he had possessed. And yet in old time he had said: "I will hold the whole world in my hand as a nest, and will take it as eggs that are left: and there is no one that shall escape from me, or speak against me." He missed, then, the truth, and fell from his hope, proud and audacious though he was, and vaunting himself over the infirmity of mankind. For the Lord of powers marshalled against him the ministers of the sacred proclamations. And this verily had been foretold by one of the holy prophets when speaking of Satan and the holy teachers: "That suddenly they shall arise that bite thee: and they shall awake that afflict thee, and thou shalt be their prey." For, so to speak, they bit Satan by attacking his glory, and making his goods a spoil, and bringing them unto Christ by means of faith in Him: for so they attacked Satan himself. Great therefore was the power given unto the holy Apostles by the decree and will of Christ, the Saviour of us all. "For He gave them power and authority over the unclean spirits."
We will now also inquire, if it seems good, from where a grace so illustrious and famous came down upon mankind. The Only-begotten Word of God therefore crowned human nature with this great honor by becoming flesh and taking upon Himself our likeness. And thus, without departing in even a single particular from the glories of His majesty—for He performed deeds worthy of God, even though He became, as I said, like us, and was of flesh and blood—He broke the power of Satan by His almighty word. And by His rebuking the evil spirits, the inhabitants of earth became able to rebuke them also.
We will, in the next place, also inquire, if it seem good, whence a grace, thus illustrious and famous, descended upon mankind. The Only-begotten Word therefore of God crowned human nature with this great honour by becoming flesh, and taking upon Him our likeness. And thus, without in one single particular departing from the glories of His majesty;—-for He wrought deeds worthy of God, even though He became, as I said, like unto us, and was of flesh and blood;—-He broke the power of Satan by His almighty word. And by His rebuking the evil spirits, the inhabitants of earth became able to rebuke them also.
I will demonstrate that what I am saying is true. As I mentioned, the Savior was rebuking the unclean spirits, but the Pharisees opened their mouths to mock His glory and had the audacity to say, "This man does not cast out devils except by Beelzebub, prince of the devils." But the Savior rebuked them for speaking this way, calling them out as people inclined to mockery, ill-willed, and completely lacking in understanding, saying: "If I cast out devils by Beelzebub, by whom do your sons cast them out? Therefore they will be your judges." For the blessed disciples, who were sons of the Jews by physical descent according to the flesh, were the terror of Satan and his angels, since they broke their power in the Name of Jesus Christ of Nazareth. And our Lord also said: "But if I cast out devils by the Spirit of God, then the kingdom of God has come upon you." For He, as the Only-begotten Son of the Father and the Word, both was and is omnipotent, and nothing is difficult for Him. But since He rebuked evil spirits while He was man, human nature was triumphant in Him and crowned with godlike glory, for it was capable of rebuking even the evil spirits with power. Therefore, by Christ's casting out devils, the kingdom of God came to us, for one can affirm that being able to defeat Satan despite his resistance is the perfection of godlike majesty.
And that what I say is true, I will endeavour to make quite certain. For the Saviour, as I said, was rebuking the unclean spirits: but the Pharisees, opening their mouth to deride His glory, had the effrontery to say, "This man casteth not out devils, but by Beelzebub, prince of the devils." But the Saviour rebuked them for so speaking, as men prone to mockery, and ill-disposed, and utterly without understanding, thus saying; "If I by Beelzebub cast out devils, by whom do your sons east them out? Therefore shall they be your judges." For the blessed disciples, who were sons of the Jews by their descent according to the flesh, were the terror of Satan and his angels: for they broke their power in the Name of Jesus Christ of Nazareth. And our Lord further said: " But if I by the Spirit of God cast out devils, then the kingdom of God is come upon you." For He, as the Only-begotten Son of the Father, and the Word, both was and is omnipotent, and there is nothing that is not easy to Him: but inasmuch as He rebuked evil spirits while He was man, human nature was triumphant in Him, and crowned with godlike glory; for it was capable of rebuking even the evil spirits with power. By Christ's casting out devils, therefore, the kingdom of God came unto us: for one may affirm that it is the perfection of godlike majesty to be able to beat down Satan in spite of his resistance.
He therefore honored His disciples by giving them authority and power over the evil spirits and over sicknesses. Did He honor them in this way without reason and make them distinguished without any compelling cause? But how can this be true? For it was absolutely necessary that, having been publicly appointed ministers of the sacred proclamations, they should be able to work miracles, and through what they accomplished convince people that they were ministers of God and mediators for all under heaven, inviting everyone to reconciliation and justification by faith, and pointing out the way of salvation and of life that comes through it. For the devout and intelligent generally need only reasoning to make them understand the truth. But those who have wandered without restraint into rebellion and are not prepared to receive the sound teaching of the one who would win them for their true benefit—such people require miracles and the working of signs, and even then they are scarcely brought to complete persuasion.
He glorified therefore His disciples by giving them authority and power over the evil spirits, and over sicknesses. Did He then thus honour them without reason, and make them illustrious without any cogent cause? But how can this be true if For it was necessary, most necessary, that having been publicly appointed ministers of the sacred proclamations, they should be able to work miracles, and by means of what they wrought convince men of their being the ministers of God, and mediators of all beneath the heaven, inviting them all to reconciliation and justification by faith, and pointing out the way of salvation and of life that is thereby. For the devout and intelligent need generally only reasoning to make them understand the truth: but those who have wandered without restraint into rebellion, and are not prepared to receive the sound speech of him who would win them for their true profit;—-such require miracles, and the working of signs: and scarcely even so are they brought to thorough persuasion.
We often see that the preaching of the holy Apostles succeeded in this way. For example, Peter and John healed the lame man who was lying at the Beautiful Gate. When he entered the temple, they had his help, as it were, as proof of the great miracle that had been performed, and they spoke with great boldness about Christ, the Savior of us all—even though they saw that those who were rulers of the Jewish synagogue were still filled with bitter hostility toward Him. For they said: "Men of Israel, why are you amazed at this, or why do you stare at us, as if by our own power or holiness we made this man walk? The God of Abraham, and the God of Isaac, and the God of Jacob, the God of our fathers, has glorified His Son Jesus, whom you handed over and denied before Pilate, when he wanted to release Him. But you denied the Holy One and the Just, and asked for a murderer to be given to you. And you killed the Prince of Life, whom God raised from the dead. We are witnesses of this, and His Name, through faith in His Name, has made this man strong whom you see and know, and faith in Him has given him this complete health in the presence of you all." But although many of the Jews were angered by such bold speech, they unwillingly put, so to speak, a bridle on their anger, being ashamed because of the greatness of the miracle.
For we often find that the discourse of the holy Apostles prospered in this way. For, for example, Peter and John delivered from his malady that lame man who lay at the beautiful gate. And upon his entering the temple, they had his aid, as it were, in testimony of the great deed that had been wrought, and spake with great boldness concerning Christ, the Saviour of us all; even though they saw that those whose lot it was to be rulers of the synagogue of the Jews, were still travailling with bitter ill-will against Him. For they said: "Ye men of Israel, why wonder ye at this, or why gaze ye at us, as though by our own might or righteousness we made this man to walk? The God of Abraham, and the God of Isaac, and the God of Jacob, the God of our fathers, hath glorified His Son Jesus, Whom ye delivered up and denied in the presence of Pilate, when he would have let Him go. But ye denied the Holy One, and the Just, and asked for a murderer to be granted you. And Him the Prince of Life ye killed; Whom God raised from the dead. And of Him we are witnesses: and His Name, through faith in His Name, hath made this man strong whom ye see and know: and faith in Him hath given him this soundness in the presence of you all." But although many of the Jews were embittered at a loftiness of speech such as this, yet against their will they put, so to speak, a bridle upon their wrath, being ashamed because of the greatness of the miracle.
There is another point we must not overlook. Having first invested the holy Apostles with such splendid powers, Christ then commands them to depart quickly and begin their work of proclaiming His mystery to the inhabitants of the whole earth. Just as skilled generals equip their bravest soldiers with weapons of war and send them against the enemy's battle lines, so too does Christ, our common Savior and Lord, send the holy teachers of His mysteries against Satan and his angels. They are clothed in the grace He bestows and fully equipped with spiritual armor, so that they may be unconquerable and hardy fighters. For they were about to do battle with those who in ancient times held power over the earth's inhabitants—against the wicked and opposing powers who had divided all under heaven among themselves and made worshipers of those who had been created in the image of God. The divine disciples were about to trouble these powers by calling those in error to the knowledge of the truth and giving light to those in darkness. Those who formerly worshiped them, the disciples would turn into earnest followers of pursuits that become saints.
And there is another point we must not omit. For having first invested the holy Apostles with powers thus splendid, He then bids them depart with speed, and commence their office of proclaiming His mystery to the inhabitants of the whole earth. For just as able generals, having equipped their bravest soldiers with weapons of war, send them against the phalanxes of the enemy; so too does Christ, our common Saviour and Lord, send the holy teachers of His mysteries, clad as it were in the grace that He bestows, and fully equipped in spiritual armour, against Satan and his angels; that so they may be unconquerable and hardy combatants. For they were about to do battle with those who in old time held mastery over the inhabitants of earth; even against the wicked and opposing powers, who had divided among them all under heaven, and had made those their worshippers who had been created in the image of God. These, then, the divine disciples were about to vex, by summoning to the knowledge of the truth those that were in error, and giving light to them that were in darkness: while those who in old time worshipped them, they rendered earnest followers of such pursuits as become saints.
For this reason He very appropriately told them to take nothing with them, wanting them to be free from all worldly concerns and so completely exempt from the burdens that worldly things cause that they should pay no attention even to their necessary and essential food. But clearly, One who commands them to abstain even from such things entirely cuts away the love of wealth and the desire for gain. For their glory, He said, and their crown, so to speak, is to possess nothing. And He removes them even from things necessary for their use by commanding them to carry nothing at all—no staff, no bag, no bread, no money, no extra coat. Notice, therefore, as I said, that He removes them from vain distractions and anxiety about the body, and tells them to have no worries about food, repeating to them, as it were, that passage in the Psalm: "Cast your care upon the Lord, and He shall feed you." For what Christ said is also true: "You are not able to serve God and Mammon." And again: "For where your treasure is, there will your heart be also."
For this reason very fitly He bade them take nothing with them, wishing them both to be free from all worldly care, and so entirely exempt from the labours that worldly things occasion, as even to pay no regard to their necessary and indispensable food. But manifestly One Who bids them abstain even from things such as these, entirely cuts away the love of riches and the desire of gain. For their glory, He said, and, so to speak, their crown, is to possess nothing. And He withdraws them even from such things as are necessary for their use, by the command to carry nothing whatsoever, neither staff, nor scrip, nor bread, nor money, nor two coats. Observe, therefore, as I said, that He withdraws them from vain distractions, and anxiety about the body, and bids them have no cares about food, repeating to them, as it were, that passage in the Psalm: "Cast thy care upon the Lord, and He shall feed thee." For true also is that which Christ said: "Ye are not able to serve God and Mammon." And again; "For where thy treasure is, there will thy heart be also."
To help them live consistently and simply, and to free them from pointless and unnecessary worry so they can devote themselves entirely to proclaiming His mystery and work tirelessly to announce the message of salvation to people everywhere, He commands them to be unconcerned about both clothing and food. The Savior spoke to the same effect elsewhere when He said, "Let your loins be girded and your lamps burning." By having their loins girded, He means being mentally ready for every good work, and by having their lamps burning, that their hearts be filled with divine light. Similarly, the law of Moses clearly commands those who ate the lamb: "This is how you shall eat it: with your loins girded, your staffs in your hands, and your sandals on your feet." Notice, then, that those in whom Christ, the true Lamb, dwells must be like people dressed for a journey, for they must "shoe their feet with the readiness of the gospel of peace," as blessed Paul wrote to us, and be dressed as travelers should be. For it is not appropriate for those entrusted with the divine message to remain in one place if they want to succeed in their work. Rather, they must constantly be moving forward and run, not aimlessly, but to win a glorious hope. For even those who once fell into the enemy's power, if they fight for Christ, the Savior of us all, through faith, will inherit an incorruptible crown.
That they may lead, therefore, a consistent and simple life, and, being free from vain and superfluous anxiety, may devote themselves entirely to the duty of proclaiming His mystery, and labour without ceasing in publishing to men everywhere the tidings of salvation, He commands them to be indifferent both as regards clothing and food. And to the same effect the Saviour elsewhere spake: "For let your loins, He says, be girt, and your lights burning." But by their loins being girt, He means the readiness of the mind for every good work: and by their lights burning, that their heart be filled with divine light. And in like manner the law also of Moses plainly commands those who ate of the lamb: "Thus shall ye eat it: your loins shall be girt: and your staves in your hands: and your sandals on your feet." Observe, therefore, that those in whom Christ, the true Lamb, dwells, must be like men girt for a journey: for they must "shoe their feet with the readiness of the Gospel of peace," as blessed Paul wrote unto us; and be clad as becometh wayfarers. For it is not fitting for those charged with the divine message, if they would prosper in their office, to remain stationary; but, as it were, they must constantly be moving forward, and run, not for an uncertainty, but to win a glorious hope. For even those who once had fallen under the hand of the enemy, if by faith they fight for Christ, the Saviour of us all, will inherit an incorruptible crown.
But I can imagine someone saying, "Lord, You have commanded Your ministers to carry no supplies of food or clothing with them. Where, then, will they get what they absolutely need?" He addresses this immediately by saying, "Into whatever house you enter, stay there, and leave from there." He means that the fruit you receive from those you teach will be enough. Those who receive spiritual things from you and gain the divine seed for their souls will take care of your physical needs. No one can criticize this, for the wise Paul also wrote, "If we have sown spiritual things among you, is it too much if we reap material things from you? The Lord also commanded that those who preach the Gospel should live from the Gospel." He clearly shows that this same truth is expressed in Moses' command, saying, "It is written, You shall not muzzle the ox while it treads out the grain." He explained the law's intent again by saying, "Is it for oxen that God is concerned? Or does He say this entirely for our sake, because the one who plows should plow in hope, and the one who treads out the grain should do so with the hope of sharing in it?" So for teachers to receive these small and easily obtained things from those they teach is not at all wrong.
But I can imagine some one saying, O Lord, Thou hast commanded thy ministers to carry with them no supply whatsoever of necessaries for food and raiment: whence, then, will they obtain what is essential and indispensable for their use? This too He at once points out, saying; "Into whatsoever house ye enter, there abide, and thence depart." The fruit, He says, which you will obtain from those you instruct, shall be sufficient. For those who receive from you things spiritual, and gain the divine seed for their souls, shall take care of your bodily needs. And this no one can blame: for the wise Paul also sent word as follows: "If we have sown unto you spiritual things, is it a great thing if we shall reap your bodily things? "So the Lord also commanded, that those who preach the Gospel shall live of the Gospel." And that this same truth is signified by the command of Moses, he clearly shews, saying, "It is written, Thou shalt not muzzle the trampling ox." And what the intention of the law is he again showed, saying, "Doth God care for oxen? or sayeth He it altogether on our account, because it is fit that he who plougheth should plough in hope: and he who trampleth the corn as having hope to share in it?" For the teachers, therefore, to receive from those taught these trifling and easily procurable matters is in no respect injurious.
He commanded them both to stay in one house and to leave from there. This was right for two reasons: first, so that those who had already received them would not be deprived of this blessing, and second, so that the holy Apostles themselves would not hinder their own zeal and earnestness in preaching God's message by letting themselves be taken to different houses by people whose goal was not to learn some necessary lesson from them, but to provide them with lavish meals beyond what was moderate and necessary.1
But He commanded them both to abide in one house, and from it to take their departure. For it was right, both that those who had once received them should not be defrauded of the gift: and that the holy Apostles themselves should not place any impediment in the way of their own zeal and earnestness in preaching God's message, by letting themselves be carried off to various houses by those whose object was, not to learn of them some necessary lesson, but to set before them a luxurious table, beyond what was moderate and necessary.1
And that honoring the saints is by no means without its reward, we learn from our Savior's words. For He said to them: "Whoever receives you receives Me, and whoever receives Me receives Him who sent Me." He deliberately makes His own, and takes to Himself, the honors paid to the saints, so that on every side they may have security. For what is better, or what can be compared to the honor and love due to God? Yet this is rendered by giving honor to the saints. And if the one who receives them is truly blessed and possesses glorious hope, how must not the opposite also be entirely and absolutely true! For the person who is indifferent to the duty of honoring the saints must be full of utter misery. For this reason He said, "when you go out from that house, shake off the very dust from your feet as their testimony."
And that it is by no means without its reward to honour the saints, we learn from our Saviour's words. For He said unto them; "Whosoever receiveth you receiveth Me, and whosoever receiveth Me receiveth Him That sent Me." For He purposely makes His own, and takes unto Himself, the honours paid to the saints, in order that on every side they may have security. For what is there better, or what is comparable unto the honour and love due unto God? But this is rendered by giving honour to the saints. And if he who receiveth them is right blessed, and of glorious hope, how must not also the converse be entirely and absolutely true! For he must be full of utter misery, who is indifferent to the duty of honouring the saints. For this reason He said, "that when ye go out from that house, shake off the very dust from your feet for their testimony."
We must now examine what this means. It is this: from those who would not receive them, who did not value the commission entrusted to them, who did not obey the sacred message, and who did not receive the faith—from such people they should refuse to receive anything at all. For it is unlikely that those who despise the master of the house will show themselves generous to the servants, and that those who impiously disregard the heavenly summons will ask a blessing from its preachers by offering them worthless things—things the disciples could easily obtain from their own people without difficulty. For it is written, "Let not the oil of the wicked anoint my head." Furthermore, they ought to understand that their love was owed only to those who love and praise Christ, and they should avoid all others of a different character, for it is written: "Have I not hated, O Lord, them that hate Thee, and been hot exceedingly at Thy enemies? I have hated them with a perfect hatred: they have become my enemies." This is how the love of earthly soldiers is proven: for it is not possible for them to love foreigners while properly serving their king's interests. We learn this also from what Christ says: "that he who is not with Me is against Me, and he that gathereth not with Me altogether scattereth."
And next, we must see what this signifies. And it is this: That from those who would not receive them, nor set store by the charge confided to them, nor obey the sacred message, nor receive the faith;—-from such they should refuse to receive any thing whatsoever. For it is unlikely that those who despise the master of the house, will shew themselves generous to the servants: and that those who impiously disregard the heavenly summons, will ask a blessing of its preachers, by offering them things of no value, and such as the disciples could without trouble obtain from their own people. For it is written, "Let not the oil of the wicked anoint my head." And besides they ought to feel that their love was due to those only who love and praise Christ; and avoid all others of a different character: for it is written: "Have I not hated, O Lord, them that hate Thee: and been hot exceedingly at Thy enemies? I have hated them with a perfect hatred: they have become my enemies." So is the love proved of earthy soldiers: for it is not possible for them to love foreigners, while paying a due regard to their king's interests. We learn this too by what Christ says: "that he who is not with Me is against Me; and he that gathereth not with Me altogether scattereth."
Everything that Christ commanded his holy Apostles was perfectly suited for their use and benefit. To him and with him be praise and dominion to God the Father, with the Holy Spirit, forever and ever. Amen.
Whatsoever, therefore, Christ commanded his holy Apostles was exactly fitted for their use and benefit: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.
The day was drawing to a close, and the twelve came to Him and said, "Send the crowds away so they can go to the surrounding villages and countryside to find lodging and food, because we are here in a deserted place." But He said to them, "You give them something to eat." They replied, "We have only five loaves and two fish—unless we ourselves go and buy food for all these people." There were about five thousand men. He said to His disciples, "Have them sit down in groups of about fifty each." They did this and had everyone sit down. Taking the five loaves and the two fish, He looked up to heaven, blessed them, broke them, and gave them to His disciples to distribute to the crowds. They all ate and were satisfied, and twelve baskets of leftover pieces were collected.
9:12-17. And the day began to decline: and the twelve drew near, and said unto Him, Send the multitudes away, and let them go into the villages, and fields round about, and lodge, and find victuals: for we are here in a desert place. But He said unto them, Give ye them to eat. But they said, We have no more than five loaves and two fishes: unless we go and buy food for all this people. But they were about five thousand men. And He said to His disciples, Make them sit down in companies of fifty each. And they did so, and made them all sit down. And when He had taken the five loaves and the two fishes, He looked up to heaven and blessed them, and brake, and gave to His disciples to set before the multitudes. And they did eat, and were all filled: and that which remained over unto them was taken up, even twelve baskets of fragments.
In my view, the Jews have no argument that could possibly serve as a defense for their disobedience before God's judgment, for their opposition had no reasonable basis whatsoever. Why is this so? Because the law of Moses led them to the mystery of Christ through shadows and figures. The law—or rather, the things it contained—was symbolic, and in it the mystery of Christ was depicted through type and shadow, as in a painting. The blessed prophets also foretold long beforehand that in due time One would come to redeem everyone under heaven, and they even proclaimed the exact place of His birth in the flesh and the signs He would perform. Yet the Jews were so stubborn, and their minds so utterly fixed only on what agreed with their own prejudices, that they would not accept the words of instruction, nor could they be brought to obedience even by miracles so splendid and glorious.
THE Jews, in my opinion, have not a single argument thai can serve before the tribunal of God as a defence for their disobedience: for their opposition had no appearance of reason on its side. And why so? Because the law of Moses, by shadows and figures, led them unto the mystery of Christ. For the law, or rather the things it contained, was symbolical, and in it the mystery of Christ was depicted by type and shadow as in a painting. And the blessed prophets also foretold long before that in due time there should come One to redeem all beneath the heaven, and further proclaimed the very place of His birth in the flesh, and the signs that He would accomplish. But they were so obdurate, and their mind so indiscriminately set upon that alone which agreed with their prejudices, that they would not receive the words of instruction, nor be brought to obedience even by miracles so splendid and glorious.
This, then, was their behavior. But let us, who have recognized the truth of His appearing, offer Him our praise for His godlike works—such as the one recorded in the passage before us. From it we learn that our Savior went out from time to time from Jerusalem and other cities and towns, followed by crowds. Some sought deliverance from the tyranny of demons or recovery from sickness, while others wanted to receive instruction from Him and eagerly stayed with Him so they could become fully acquainted with His sacred teachings. When the day was coming to an end, as the Evangelist says, and evening had nearly arrived, the disciples were concerned for the crowds and came to Him with requests on their behalf. They said, "Send them away so they can go into the neighboring villages and fields to find lodging and food, for we are in a deserted place."
Such then was their conduct: but let us, who have acknowledged the truth of His appearing, offer Him our praises for His godlike works; such as that which the passage before us records. For we learn by it, that our Saviour from time to time went out from Jerusalem and other cities and towns, followed by multitudes, some seeking deliverance from the tyranny of devils, or recovery from sickness; but others desiring to receive instruction from Him, and constantly with great earnestness, remaining with Him, that they might be made fully acquainted with His sacred doctrines. When then the day was declining, as the Evangelist says, and evening had all but arrived, the disciples had care of the multitudes, and drew near, offering requests on their behalf. For they said, "Send them away, that they may go into the neighbouring villages and fields, and lodge and find victuals; for we are in a desert place."
But let us carefully examine what the expression "Send them away" means. For we will see from it both the admirable faith of the holy apostles and also the supernatural and wonderful power of Christ the Savior of us all, in whatever He wills to accomplish. For, as I said, some of them followed beseeching Him to deliver them from the evil spirits that oppressed them, while others sought recovery from various illnesses. Since, therefore, the disciples knew that by the mere consent of His will He could accomplish for those sick people what they wanted, they say "Send them away"—not speaking as though they themselves were at all annoyed and thought that the proper time had passed, but seized with love toward the crowds and beginning to have a concern for the people, as they were already intent upon their pastoral role. We may even take them as a pattern for ourselves. For to draw near and make supplication on behalf of the people is an act fitting for the saints and the duty of spiritual fathers, and the proof of a mind that does not regard selfish concerns alone but already considers the interests of others as its own. This is a clear and very evident instance of that surpassing love. And if we may be permitted to lift our argument above the level of human things, we say, for the benefit of those who encounter it, that when in earnest prayer we remain with Christ—whether asking of Him healing for the illnesses of our souls, or deliverance from other sicknesses, or desiring to obtain anything whatsoever for our benefit—there is no doubt that when we ask in prayer for anything that is good for us, both the intelligent powers and those holy men who have freedom of access to Him also supplicate on our behalf.
But let us carefully inquire what is the meaning of the expression "Send them away." For we shall see by it both the admirable faith of the holy apostles, and also the supernatural and wonderful power of Christ the Saviour of us all, in whatsoever He willeth to perform. For, as I said, some of them followed beseeching Him to deliver thorn from the evil spirits that oppressed them, while others sought recovery from various maladies. Since, therefore, the disciples knew that by the mere assent of His will he could accomplish for those sick persons what they wanted, they say "Send them away:" not so speaking as though they were themselves at all annoyed, and considered that the proper time had gone by; but seized with love toward the multitudes, and beginning to have a concern for the people, as being already intent upon their pastoral office: so that we may even take pattern by them ourselves. For to draw near, and make supplication on the people's behalf, is an act becoming to the saints, and the duty of spiritual fathers, and the proof of a mind that has regard not to selfish objects alone, but already considers as its own the interests of others: of which surpassing love this is a clear and very evident instance. And if we may be permitted to carry our argument above the level of human things, we say, for the benefit of such as meet with it, that when in earnest prayer we continue with Christ, whether asking of Him healing for the maladies of our souls, or deliverance from other sicknesses, or desiring to obtain anything whatsoever for our advantage; there is no doubt that when we ask in prayer any thing that is good for us, there supplicate in our behalf both the intelligent powers, and those holy men who have freedom of access unto Him.
But notice the incomparable gentleness of the One they are pleading with. He not only grants everything they ask Him to give to those who followed Him, but He also adds more from His own generous hand, refreshing in every way those who love Him and strengthening them toward spiritual courage. We can see this from what has just been read. The blessed disciples asked Christ to send away those who were following Him after their requests had been granted, so they could go wherever they could. But He commanded the disciples to give them food instead. This seemed impossible to the disciples, since they had brought nothing with them except five loaves and two fishes, and they came near and told Him this. To magnify the greatness of the miracle and make it completely clear that He is God by His own physis, He multiplies that small amount many times and looks up to heaven to ask a blessing from above, doing this also for our benefit. For He Himself is the one who fills all things, being the blessing that comes from above from the Father. But so that we may learn that when we begin a meal and are about to break bread, it is our duty to offer it to God, placing it upon our outstretched hands, so to speak, and calling down a blessing upon it from above, He deliberately became our precedent, pattern, and example in this matter.
But observe the incomparable gentleness of Him Whom they supplicate. For not only does He grant all that they ask Him to bestow on those who followed Him, but also adds thereto of His own bountiful right hand; refreshing in every way those that love Him, and nurturing them unto spiritual courage. And this we may see from what has now been read. For the blessed disciples besought Christ that those who were following Him, having had their requests granted them, might be sent away, and disperse as they best could. But He commanded them to supply them with food. The thing, however, was impossible in the eyes of the disciples, for they had brought nothing with them but five loaves and two fishes: and this they drew near and confessed to Him. To magnify, therefore, the greatness of the miracle, and make it in every way evident that He is in His own nature God, He multiplies that little many times, and looks up to heaven to ask a blessing from above, being intent in this also upon our good. For He is Himself That which filleth all things, being the blessing that cometh from above from the Father. But that we may learn that when we commence a meal, and are about to break bread; it is our duty to offer it to God, placing it, so to speak, upon our stretched out hands, and calling down a blessing upon it from above, He purposely became our precedent, and type, and example in the matter.
What was the result of the miracle? A large multitude was satisfied with food—there were as many as five thousand men, besides women and children, according to what another of the holy Evangelists added to the account. Nor did the miracle end there; twelve baskets of fragments were also gathered. And what do we learn from this? A clear assurance that hospitality receives a rich reward from God. The disciples offered five loaves, but after such a large multitude had been satisfied, a basketful of fragments was gathered for each one of them. Therefore, let nothing prevent those who are willing from welcoming strangers, whatever might weaken people's willingness and readiness to do so. And let no one say, "I do not have adequate means; what I can do is completely insignificant and insufficient for many." Welcome strangers, my beloved; overcome that reluctance which earns no reward, for the Savior will multiply your little many times beyond expectation, and though you give only a little, you will receive much. "For he who sows blessings shall also reap blessings," according to the blessed Paul's words.
But what was the result of the miracle? It was the satisfying a large multitude with food: for there were as many as five thousand men besides women and children, according to what another of the holy Evangelists has added to the narrative. Nor did the miracle end here; but there were also gathered twelve baskets of fragments. And what do we infer from this? A plain assurance that hospitality receives a rich recompense from God. The disciples offered five loaves: but after a multitude thus large had been satisfied, there was gathered for each one of them a basketful of fragments. Let nothing therefore prevent those who are willing from receiving strangers, whatever there may be likely to blunt the will and readiness of men thereunto: and let no one say, "I do not possess suitable means; what I can do is altogether trifling and insufficient for many." Receive strangers, my beloved; overcome that unreadiness which wins no reward: for the Saviour will multiply thy little many times beyond expectation, and though thou givest but little, thou wilt receive much. "For he that soweth blessings shall also reap blessings," according to the blessed Paul's words.
The feeding of the multitudes in the desert by Christ is worthy of all admiration, but it is also beneficial in another way. We can clearly see that these new miracles agree with those from ancient times, and that they are the works of one and the same power. "He rained manna in the desert upon the Israelites; He gave them bread from heaven; man ate angels' food," according to the words of praise in the Psalms. But look! Again in the desert He has abundantly provided for those in need of food, bringing it down, as it were, from heaven. For His multiplying that small amount many times over, and feeding such a large crowd with practically nothing, is quite similar to that earlier miracle. And to address the crowd of Jews once again: You were in need of natural water when you were walking through that long wilderness, and God gave you what you desired beyond your hopes, and from an unexpected source. For, as the Psalmist says, "He split the rock in the desert; He gave them drink as from the vast abyss; and He brought forth water out of the rock, and made water flow like rivers." Tell me then, when you had drunk, did you praise the One who worked the miracle? Did you speak words of thanksgiving? Or were you led by what had happened to acknowledge the ineffable power of God? No, you were not. Instead, you grumbled against God, saying, "Can God prepare a table in the wilderness? If He struck the rock, and the waters flowed, and He made the streams overflow, can He also give bread, or prepare a table for His people?" You were not amazed at seeing the flint rock become the source of abundant rivers, fountains issuing marvelously from stones, and streams running with rapid force, but instead you attributed weakness to Him Who is Almighty. And yet how was it not rather your duty to recognize that He is the Lord of powers? How indeed could He be unable to prepare a table, when He made the flint rock a fountain and a stream flowing abundantly for that multitude?
The feeding, therefore, of the multitudes in the desert by Christ is worthy of all admiration; but it is also profitable in another way. For we can plainly see that these new miracles accord with those in old time, and that they are the acts of one and the same power. "He rained manna in the desert upon the Israelites; He gave them bread from heaven; man did eat angels' food," according to the words of praise in the Psalms. But lo! again in the desert He has abundantly supplied those in need of food, bringing it down, as it were, from heaven. For His multiplying that little many times, and feeding, so to speak, with nothing so large a multitude, is not unlike that former miracle. And to address myself once again to the throng of the Jews, Thou wast in need of the natural water, when thou wast walking in that long wilderness; and God gave thee thy desire beyond thy hopes, and from an unlooked-for quarter. For, as the Psalmist says, "He clave the rock in the desert; He gave them drink as from the vast abyss; and He brought forth water out of the rock, and made water flow like rivers." Tell me then, when thou hadst drunk, didst thou praise the Worker of the miracle? Didst thou raise thy tongue for thanksgiving? or wast thou induced by what had happened to acknowledge the ineffable power of God? Not so: for thou murmuredst against God, saying, "Can God prepare a table in the wilderness? If He smote the rock, and the waters flowed, and He made the streams overflow; can He also give bread, or prepare a table for His people? Thou wast not astonished at seeing the flint rock the source of copious rivers; fountains issuing marvellously from stones, and streams running with rapid force, but imputedst weakness to Him Who is Almighty. And yet how was it not rather thy duty to perceive that He is the Lord of powers? How indeed could He be unable to prepare a table, Who made the flint rock a fountain and a stream, flowing over for that multitude?
But since you have brought yourself to such great foolishness as to imagine that anything is impossible with God, and with empty talk have said that He cannot prepare a table for His people in the wilderness, answer the question we now ask you: Will you embrace the faith now that you see a table prepared by Christ in the wilderness, and an innumerable multitude so abundantly supplied with food that twelve baskets of leftovers were collected? Or will you still refuse to believe and ask for another sign? When, then, will you be found believing? When will you stop finding fault with the ineffable power of Christ? When will you put a door and bolt on your tongue and, freeing it from the language of blasphemy, change it to better use by praising Him, so that you too may share in the blessings He gives? For His mercies are revealed to those who love Him, and He delivers them from all sickness. He also supplies them with spiritual food, through which each person attains to maturity in everything that is praiseworthy. But to the unbelieving and contemptuous He gives no such gifts, but rather brings upon them the condemnation they rightly deserve. For through one of His holy prophets He said to them, "Behold, those who serve Me shall eat, but you shall suffer hunger. Behold, those who serve Me shall drink, but you shall thirst. Behold, those who submit themselves to Me shall rejoice in happiness, while you shall lament from sorrow of heart and wail from brokenness of spirit." And again it is written, "The Lord does not kill the righteous soul with hunger, but wastes away the life of the wicked."
But since thou hast brought thyself to so great folly as to imagine that there is anything impossible with God, and with empty babble hast said that He cannot prepare a table for His people in the wilderness, answer the question we now put to thee: Wilt thou embrace the faith now that thou seest a table prepared by Christ in the wilderness, and an innumerable multitude so abundantly supplied with food that twelve baskets of remnants were collected? or wilt thou still refuse to believe, and ask another sign? When, therefore, wilt thou be found believing? When wilt thou cease from finding fault with the ineffable power of Christ? When wilt thou put a door and bolt to thy tongue? and delivering it from the language of blasphemy, change it to a better use by praising Him, so that thou also mayest be a partaker of the blessings He bestows? For His mercies are revealed upon those who love Him, and He delivers them from all sickness. He supplies them also with spiritual food, by means of which each one attains to manliness in every thing that is praiseworthy. But upon the unbelieving and contemptuous He bestows no such gifts, but rather brings upon them that condemnation which they fitly deserve. For by one of His holy prophets He as it were said unto them, "Behold, they who serve Me shall eat, but ye shall suffer hunger. Behold, they who serve Me shall drink, but ye shall thirst. Behold, they who submit themselves to Me shall rejoice in happiness, while ye shall lament from sorrow of heart, and wail from contrition of spirit." And again it is written, "The Lord killeth not the righteous soul with hunger, but wasteth the life of the wicked."
The flocks of believers have, so to speak, a pasture full of different plants and flowers in the holy Scriptures, which are their wise guides. Filled with spiritual joy at the glorious doctrines and instructions they contain, they gather in the sacred courts. This is what was proclaimed long ago in the words of Isaiah: "And there shall be upon every high mountain, and upon every high hill, running waters on that day." And again: "And the mountains shall drop sweetness, and the hills flow with milk." Divine Scripture customarily compares those set over others and whose office is to teach to mountains and hills, since they are highly exalted—that is, in respect to their thoughts being occupied with elevated subjects and withdrawn from earthly things. The waters and the sweetness and the milk are the instructions that flow from them as from fountains. "There shall be then," He says, "at that time from every high mountain and from every high hill, flowing waters and sweetness and milk." These are the spiritual consolations of holy instructors offered to the people under their care. The Jewish congregations are deprived of these because they did not receive Christ, the Lord of the hills and mountains, the Giver of spiritual consolation, who offers Himself as the bread of life to those who believe in Him. For He is the one who came down from heaven and gave life to the world. By Him and with Him, to God the Father be praise and dominion with the Holy Spirit, forever and ever. Amen.
For the flocks of the believers have, as it were, a pasture full of divers plants and flowers, in the holy Scriptures, which are their wise guides: and filled with spiritual joy at the glorious doctrines and instructions which they contain, they frequent the sacred courts. And this it is which long ago was proclaimed in the words of Isaiah: "And there shall be upon every high mountain, and upon every high hill, running waters upon that day." And again; "And the mountains shall drop sweetness: and the hills flow with milk." For it is the custom of divine Scripture to compare to mountains and hills those set over others, and whose office it is to teach, inasmuch as they are high exalted, in respect, I mean, of their thoughts being occupied with elevated subjects, and withdrawn from things earthly: while the waters and the sweetness and the milk are the instructions which flow from them as from fountains. "There shall be then, He says, at that time from every high mountain, and from every high hill, flowing waters, and sweetness and milk." And these are the spiritual consolations of holy instructors, offered to the people under their charge. Of these the Jewish congregations are deprived, because they did not receive Christ, the Lord of the hills and mountains, the Giver of spiritual consolation, Who offers Himself as the bread of life to those who believe in Him: for He it is Who came down from heaven, and gave life to the world: by Whom, and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.
And it came to pass that as He was alone, praying, His disciples were with Him: and He asked them, saying, "Who do the crowds say that I am?" And they answered and said, "Some say John the Baptist; and others, Elijah; and others, that one of the prophets from ancient times has risen again." And He said to them, "But who do you say that I am?" And Peter answered and said, "The Christ of God." And He warned and commanded them to tell this to no one, saying, "The Son of man must suffer many things, and be rejected by the elders, and chief priests, and scribes, and be killed, and rise again on the third day."
9:18-22. And it came to pass that as He was alone, praying, His disciples were with Him: and He asked them, saying, Whom do the multitudes say of Me that I am? And they answered and said, Some, indeed, John the Baptist: and others, Elijah: and others, that some prophet of those in old time has risen again. And He said unto them; But whom do ye say that I am? And Peter answered and said, The Christ of God. And He charged and commanded them to tell this to no man, saying, The Son of man is about to suffer many things, and to be rejected of the elders, and chief priests, and scribes: and be slain, and rise again the third day.
We might well call out to those who search the sacred Scriptures, "Wake up and be alert!" For it is impossible to grasp the exact meaning of the mystery of Christ if we approach it with a corrupted mind and an understanding that is, so to speak, asleep. What we need instead is a wakeful mind and a sharp eye, because this subject is extremely difficult to comprehend. This becomes clear now that our discussion has reached the explanation of the passage before us. For what does the Evangelist say? "And it came to pass that as He was alone, praying, His disciples were with Him; and He asked them, saying, Whom do the multitudes say of Me that I am?" The first thing we must examine is what led our Lord Jesus Christ to ask the holy apostles this question or make this inquiry. For none of His words or actions happens at the wrong time or without a good reason; rather, He does everything wisely and at the right moment. So what do we say, or what suitable explanation can we find for what He does here? He had fed a vast crowd of five thousand men in the desert, and how had He fed them? With five loaves! He broke these along with two small fish into pieces! And these multiplied out of nothing so much that twelve baskets of leftovers were collected. The blessed disciples were therefore amazed, as were the crowds, and they saw from what had been done that He is truly God and the Son of God. And afterward, when they had left the crowd and He was alone, He occupied Himself with prayer, making Himself our example in this too, or rather instructing the disciples how to carry out their teaching office effectively. For I think it is the duty of those who are placed over the people and whose responsibility it is to guide Christ's flocks to constantly occupy themselves with their necessary business and openly practice those things that please God—namely, that holy and virtuous conduct which wins great admiration and is certain to benefit the people in their charge. For they should either be actively engaged in those duties that bring glory to God, or in those activities that in their private time bring a blessing upon them and call down power from on high. Of these latter, one of the most excellent is prayer. Knowing this, the divine Paul said, "Pray without ceasing."
WELL may we call out to those who would search the sacred Scriptures, "Arouse ye, and awake." For it is a thing impossible to perceive the exact meaning of the mystery of Christ, if we use for this end a debauched mind, and an understanding drowned, so to speak, in sleep. Need rather is there of a wakeful mind, and a penetrating eye; for the subject is one difficult to comprehend in the highest degree. And this is apparent now that our discourse has come to the explanation of the passage before us. For what says the Evangelist? "And it came to pass that as He was alone, praying, His disciples were with Him; and He asked them, saying; Whom do the multitudes say of Me that I am? Now the first thing we have to examine is, what it was which led our Lord Jesus Christ to propose to the holy apostles this question, or inquiry, For no word or deed of His is either at an unseasonable time or without a fitting reason; but rather, He does all things wisely and in their season. What therefore do we say, or what suitable explanation do we find for His present acts? He had fed in the desert a vast multitude of five thousand men: and how had He fed them? With five loaves! breaking with them into morsels two small fish! And these so multiplied out of nothing, that twelve baskets of fragments even were taken up. The blessed disciples therefore were astonished as well as the multitudes, and saw by what had been wrought, that He is in truth God and the Son of God. And afterwards, when they had withdrawn from the multitude and He was alone, He occupied Himself in prayer, in this too making Himself our example, or rather instructing the disciples how to discharge efficiently their office as teachers. For it is, I think, the duty of those who are set over the people, and whose lot it is to guide Christ's flocks, constantly to occupy themselves with their necessary business, and openly practise those things with which God is well pleased: even that saintlike and virtuous conduct which gains great admiration, and is certain to profit the people under their charge. For they ought either to be actively engaged in those duties which are to the glory of God: or such as in their retirement bring upon them a blessing, and call down upon them power from on high: of which latter, one and the most excellent is prayer. Knowing which the divine Paul said, "Pray without ceasing."
As I said, then, the Lord and Savior of all made Himself an example to His disciples of holy living by praying alone with only them present. But His doing this might perhaps trouble the disciples and give rise to dangerous thoughts in them. For they saw Him praying in human fashion, yet the day before they had witnessed Him working miracles with divine power. So it would not have been completely unreasonable if they had said among themselves: What strange behavior! Who must we consider Him to be? God, or man? If we say man, and like one of us—that is, like one of the holy prophets—we see from the remarkable miracles which He performs that He far exceeds the boundaries of human nature, for in many ways He works wonders as God. If we say He is God, then surely praying is inappropriate for One who is God by nature (physis). For from whom can God ask for what He wants to receive? And what could God possibly need? Therefore, to drive away such confusing thoughts and to calm their faith, which was storm-tossed so to speak, He asks this question—not because He was at all ignorant of what people commonly said about Him, whether those outside the synagogue of the Jews or the Israelites themselves. Rather, His purpose was to rescue them from the common way of thinking and plant in them a correct faith. "Whom, therefore," He asks, "do the multitudes say that I am?"
As I said, then, the Lord and Saviour of all made Himself an example to the disciples of saintlike conversation, by praying alone, with them only in His company. But His doing so might perchance trouble the disciples, and beget in them dangerous thoughts. For they saw Him praying in human fashion, Whom yesterday they beheld working miracles with godlike dignity. It would not therefore have been entirely without reason, had they said among themselves; Oh, strange conduct! Whom must we consider Him to be? God, or man? If we say man, and like one of us; like one, that is, of the holy prophets; we see from the ineffable miracles which He works, that He far transcends the limits of human nature: for in manifold ways He doeth wonders as God. If we say He is God, surely to pray is unbefitting One Who is God by nature. For of whom can God ask what He wishes to receive? And of what can God at all be in want? To chase away therefore such confusing thoughts, and to calm their faith, which, so to speak, was tempest-tossed, He makes this inquiry; not as though He were at all ignorant of what was commonly said of Him, either by those who did not belong to the synagogue of the Jews, or by the Israelites themselves: His object rather was to rescue them from the general mode of thinking, and implant in them a correct faith, "Whom, therefore, He asks, do the multitudes say that I am?
You can see how skillfully the question was framed. He did not immediately ask, "Whom do you say that I am?" but instead referred to what outsiders were saying, so that having rejected it and shown it to be mistaken, He could then bring them back to the true understanding. This is exactly what happened: when the disciples had said, "Some say John the Baptist, and others Elijah, and others that some prophet from ancient times has risen up," He said to them, "But you, whom do you say that I am?" How meaningful that "you" is! He separates them from all others, so that they too may avoid their opinions and not form an unworthy idea of Him, nor entertain confused and uncertain thoughts, themselves also imagining that John had risen again, or one of the prophets. You therefore, He says, who have been chosen; who by My will have been called to the apostleship; who are the witnesses of My miracles; whom do you say that I am?
Thou seest the skilfulness of the question. He did not at once say, "Whom do ye say that I am? but refers to the rumour of those that were without, that having rejected it, and shewn it to be unsound, He may then bring them back to the true opinion. Which also happened: for when the disciples had said, "Some John the Baptist, and others Elijah, and others, that some prophet of those in old time has risen up;" He said to them, "But ye, whom do ye say that I am?" Oh! how full of meaning is that "ye!" He separates them from all others, that they may also avoid their opinions, and not conceive an unworthy idea of Him, nor entertain confused and wavering thoughts, themselves too imagining that John had risen again, or one of the prophets. Ye therefore, He says, who have been chosen; who by My decree have been called to the apostleship; who are the witnesses of My miracles; whom do ye say that I am?
Before any of the others, Peter again steps forward and becomes the spokesman for the whole group, pouring out his love for God and giving voice to a correct and flawless confession of faith in Him, saying, "The Christ of God." The disciple is without error—a thoroughly perceptive interpreter of the mystery. For he does not simply say that He is a Christ of God, but rather "the Christ." There are many who have been called "christ" because they have been anointed by God in various ways. Some have been anointed as kings, and some as prophets, while others—including ourselves—having received salvation through that Christ who is the Savior of all, obtain the title of christ by being anointed by the Holy Spirit. The Psalmist says of those in ancient times, before the coming of our Savior: "Touch not My christs, and do My prophets no harm." But the words of Habakkuk refer to us: "You have gone forth to the salvation of Your people, to save Your christs." There are therefore many christs, called so because they have been anointed. But He who is God the Father's Christ is One, and One only—not as though we are christs but not God's christs, belonging instead to someone else, but because He and He alone has as His Father the One who is in heaven. Since therefore the very wise Peter, confessing the faith correctly and without error, said "The Christ of God," it is clear that he distinguished Him from those to whom the title generally belongs and referred Him to God as His sole Christ. For though He is by physis God and shone forth ineffably from God the Father as His only-begotten Word, yet He became flesh according to Scripture. The blessed Peter therefore professed faith in Him, lending his words, as I said before, to the whole company of the holy apostles and acting as spokesman for them all, as being more accurate than the rest.
First before the rest Peter again springs forth, and makes himself the mouthpiece of the whole company, pouring forth the expression of love to God, and giving utterance to a correct and faultless confession of faith in Him, saying, "The Christ of God." The disciple is unerring: a thoroughly intelligent explainer of the mystery. For he does not simply say, that He is a Christ of God; but "the Christ" rather: for there are many who have been called "Christ," from having in various ways been anointed of God. For some have been anointed as kings; and some as prophets; while others, having received salvation by That Christ Who is the Saviour of all, even we ourselves, obtain the appellation of christ, as having been anointed by the Holy Ghost. For it is said in the words of the Psalmist, of those in old time, that is, before the coming of our Saviour: "Touch not My christs, and do My prophets no harm." But the words of Habakkuk refer to us; "Thou hast gone forth to the salvation of Thy people: to save Thy christs." Christs therefore there are many, and they have so been called from the fact [of having been anointed]: but He Who is God the Father's Christ is One, and One only: not as though we indeed are christs, and not God's christs, but belonging to some other person: but because He and He alone has as His Father Him that is in heaven. Since therefore most wise Peter, confessing the faith correctly and without error, said, "The Christ of God," it is plain, that distinguishing Him from those to whom the appellation generally belongs, he referred Him to God, as being His sole (Christ). For though He be by nature God, and shone forth ineffably from God the Father as His only begotten Word, yet He became flesh according to the Scripture. The blessed Peter therefore professed faith in Him, lending, as I before said, his words to the whole company of the holy apostles, and acting as spokesman for them all, as being more accurate than the rest.
We should also notice this: in Matthew's account we find that the blessed disciple said, "You are the Christ, the Son of the living God," but the wise Luke, summarizing the main point so to speak, agrees with him in meaning but uses fewer words, telling us that he said, "The Christ of God." Furthermore, no mention is made here of what the Savior spoke to him, but in Matthew again we find that He said to him plainly: "Blessed are you, Simon, son of Jonah, for flesh and blood has not revealed it to you, but My Father in heaven." The disciple was therefore truly taught by God, and he did not make this confession of faith for us from his own thoughts alone, but because the divine light shone upon his understanding, and the Father led him to a correct knowledge of the mystery of Christ. What then do those mistaken innovators say to this, who wrongly pervert the great and adorable mystery of the incarnation of the Only Begotten, and fall from the right way, walking in the path of crookedness? For the wise Peter acknowledged one Christ, while they split that One into two, in opposition to the doctrines of truth. "But yes," he replies, "the disciple acknowledged one Christ, and so do we also affirm that there is one Christ, by whom we mean the Son, the Word who is from God the Father." To this then what do we reply? Is it not plain then, we say, to everyone that Christ asks the holy apostles not "Whom do men say that the Word of God is?" but who "the Son of man is?" and that it was of Him that Peter confessed that He is "the Christ of God?" Let them also explain this to us: How is Peter's confession worthy of admiration if it contains nothing profound and hidden and, so to speak, not apparent to most people? For what truly did God the Father reveal to him? That the Son of man is a man? Is this the God-taught mystery? Is it for this that he is admired and deemed worthy of such surpassing honors? For thus he was addressed, "Blessed are you, Simon, son of Jonah."23
And this too we ought to observe: that in Matthew's account we find that the blessed disciple said, "Thou art the Christ, the Son of the living God:" but the wise Luke, summing up so to speak the purport, agrees with him in the thoughts, but using fewer words, tells us that he said, "The Christ of God." Moreover no mention is here made of that which the Saviour spake to him: but in Matthew again we find that He said to Him plainly: "Blessed art thou, Simeon, son of Jonah: for flesh and blood hath not revealed it to thee, but My Father in heaven." The disciple therefore was verily taught of God; nor did he make this profession of faith for us of his own thoughts merely, but because the divine light shone upon his understanding, and the Father led him to a correct knowledge of the mystery of Christ. What therefore do those mistaken innovators say to this, who unwarrantably pervert the great and adorable mystery of the incarnation of the Only Begotten, and fall from the right way, walking in the path of crookedness? For the wise Peter acknowledged one Christ: while they sever that One into two, in opposition to the doctrines of truth. 'But yes, he replies, the disciple acknowledged one Christ; and so do we also affirm that there is one Christ, by Whom we mean the Son, even the Word that, is from God the Father.' To this then what do we reply? Is it not plain then, we say, to every one, that Christ asks the holy apostles, not, Whom do men say that the Word of God is? but, who "the Son of man is?" and that it was of Him that Peter confessed, that He is "the Christ of God?" Let them also explain this to us: How is Peter's confession worthy of admiration, if it contain nothing profound and hidden, and, so to speak, not apparent to the generality? For what verily did God the Father reveal to him? That the Son of man is a man? Is this the God-taught mystery? Is it for this that he is admired, and deemed worthy of such surpassing honours? For thus he was addressed, "Blessed art thou, Simeon, son of Jonah."23
The reason he was admired in this way is entirely justified. It was because he believed that the one he saw as one of us—that is, in our human form—was the Son of God the Father, the Word who came forth from His substance (ousia), became flesh, and was made human. Consider, I ask you, how profound these thoughts are, how significant this confession is, and what a deep and weighty mystery it represents. For the one who was there in human form, appearing as part of creation, was God, who transcends all created things! The one who dwells in the high and exalted place humbled himself from his glory to live in poverty like us! And the one who, as God, is Lord of all and King of all, took the form of a slave and existed in the condition of a slave! This is the faith the Savior honors; to those who think this way, he extends his generous right hand. For after he praised Peter and said that he was taught by God—as someone who had received this revelation from above, from God the Father—he made him more confident and more firmly established in the faith he had confessed about him by saying: "And I say to you, that you are a stone; and upon this stone I will build my church, and I will give you the keys of the kingdom of heaven. Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."
The reason, however, for which he was thus admired is a very just one; for it was because he believed that He Whom he saw as one of us, that is, in our likeness, was the Son of God the Father, the Word, namely, That sprang forth from His substance, and became flesh, and was made man. See here, I pray, the profundity of the thoughts, the importance of the confession, the high and weighty mystery. For He Who was there in the likeness of mankind, and as a portion of creation, was God, Who transcends all created things! He Who dwells in the high and lofty place was abased from His glory to be in poverty like unto us! And He Who, as God, is Lord of all, and King of all, was in the likeness of a slave, and in the measure of a slave! This is the faith the Saviour crowns; to those thus minded He extends His bountiful right hand. For when He had praised Peter, and said that he was taught of God, as one who had obtained the revelation from above, from God the Father, He makes him more assured and more abundantly confirmed in the faith he had professed concerning Him, by saying: "And I say unto thee, that thou art a stone; and upon this stone I will build My church: and I will give thee the keys of the kingdom of heaven. Whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven."
For observe how He makes Himself at once the Lord of heaven and earth. He promises things that exceed our nature and surpass the measure of humanity—indeed, even that of the angelic rank—and are suitable only for that nature to bestow whose glory and sovereignty transcend all. First, He says that the church belongs to Him, yet the sacred Scriptures distinctly ascribe it rather to God, and to Him only, saying that it is "the church of God." For they say that "Christ presented it to Himself, having neither spot nor stain, but holy rather, and blameless." Therefore, as being God, He says that it is His, and moreover promises to found it, granting it to be unshaken, since He Himself is the Lord of powers.4
For observe how He makes Himself at once the Lord of heaven and of earth. For He promises things that exceed our nature, and surpass the measure of humanity; yea, rather, even that of the angelic rank: and are suitable for that nature only to bestow, Whose glory and sovereignty transcend all. For, first He says that the church belongs to Him; the sacred Scriptures nevertheless distinctly ascribe it rather to God, and to Him only, saying that it is "the church of God." For they say that "Christ presented it to Himself, having neither spot nor stain, but holy rather, and blameless." As being God therefore He says that it is His, and promises moreover to found it, granting it to be unshaken, as being Himself the Lord of powers.4
And next He says that He gives him the keys of heaven. Who is it then that pours forth language appropriate to God? Is it an angel? Or some other intelligent power, whether a principality, or a throne, or a dominion? Or those holy seraphs? Not at all. Rather, as I said before, such language belongs to Almighty God alone, to whom belongs the sovereignty of earth and heaven. Therefore, let these innovators not divide the one Christ, so as to say that one Son is the Word of God the Father, and that the one who is from the seed of David is another Son. For Peter made mention of one Christ—the Only-begotten who became man and was made flesh. And for this confession he was counted worthy of these extraordinary honors.
And next He says that He gives him the keys of heaven. Who is it then that thus pours forth language appropriate to God? Is it an angel? or some other intelligent power, whether principality, or throne, or dominion? or those holy seraphs? Not at all: but, as I said before, such language belongs to Almighty God alone, Whose is the sovereignty of earth and heaven. Let not, then, these innovators divide the one Christ, so as to say that one Son is the Word of God the Father, and that He Who is of the seed of David is another Son. For Peter made mention of one Christ; even the Only-begotten Who became man and was made flesh: and for this confession was counted worthy of these extraordinary honours.
When the disciple had professed his faith, Jesus charged them, the text says, and commanded them to tell it to no one: "for the Son of man," He said, "is about to suffer many things, and be rejected, and killed, and the third day He shall rise again." And yet wasn't it rather the duty of disciples to proclaim Him everywhere? For this was the very business of those appointed by Him to the apostleship. But as sacred Scripture says, "There is a time for everything." There were things yet unfulfilled that must also be included in their preaching of Him: such things as the cross, the passion, the death in the flesh, the resurrection from the dead, that great and truly glorious sign by which testimony is borne to Him that the Emmanuel is truly God, and by physis the Son of God the Father. For that He utterly abolished death, and erased destruction, and plundered hell, and overthrew the tyranny of the enemy, and took away the sin of the world, and opened the gates above to the inhabitants of earth, and united earth to heaven: these things proved Him to be, as I said, in truth God. He commanded them, therefore, to guard the mystery by a timely silence until the whole plan of the dispensation should arrive at a suitable conclusion. For then, when He arose from the dead, He gave commandment that the mystery should be revealed to all the inhabitants of the earth, setting before every person justification by faith, and the cleansing efficacy of holy baptism. For He said, "All power is given to Me in heaven and in earth: Go and make disciples of all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit, and teaching them to observe all those things which I have commanded you. And look! I am with you always, even to the end of the world." For Christ is with us and in us by the Holy Spirit, and dwells in the souls of us all: by Whom and with Whom to God the Father be praise and dominion and honor with the Holy Spirit, for ever and ever, Amen.5
When, however, the disciple had professed his faith, He charged them, it says, and commanded them to tell it to no man: "for the Son of man," He said, "is about to suffer many things, and be rejected, and killed, and the third day "He shall rise again." And yet how was it not rather the duty of disciples to proclaim Him everywhere? For this was the very business of those appointed by Him to the apostle-ship. But as the sacred Scripture saith, "There is a time for everything." There were things yet unfulfilled which must also be included in their preaching of Him: such as were the cross; the passion; the death in the flesh; the resurrection from the dead; that great and truly glorious sign by which testimony is borne Him that the Emanuel is truly God, and by nature the Son of God the Father. For that He utterly abolished death, and effaced destruction, and spoiled hell, and overthrew the tyranny of the enemy, and took away the sin of the world, and opened the gates above to the dwellers upon earth, and united earth to heaven: these things proved Him to be, as I said, in truth God. He commanded them, therefore, to guard the mystery by a seasonable silence until the whole plan of the dispensation should arrive at a suitable conclusion. For then, when He arose from the dead, He gave commandment that the mystery should be revealed to all the inhabitants of the earth, setting before every man justification by faith, and the cleansing efficacy of holy baptism. For He said, "All power is given unto Me in heaven and in earth: Go ye, make disciples of all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, and teaching them to observe all those things which I have commanded you. And lo! I am with you always, even unto the end of the world." For Christ is with us and in us by the Holy Ghost, and dwells in the souls of us all: by Whom and with Whom to God the Father be praise and dominion and honour with the Holy Ghost, for ever and ever, Amen.5
Christ said to all of them: "Whoever wants to follow me must deny himself, take up his cross daily, and follow me. For whoever wants to save his life will lose it, but whoever loses his life for my sake will save it. What does it profit someone who gains the whole world but loses or forfeits himself? For whoever is ashamed of me and my words, the Son of man will be ashamed of him when he comes in his glory and in his Father's glory and in the glory of his holy angels."
9:23-26. And He said to them all, Whosoever will come after Me, let him deny himself, and take up his cross every day, and come after Me. For whosoever will save his life shall lose it, and whosoever will lose his life for My sake shall save it. For what is a man profited, who hath gained the whole world, but hath lost himself, or fallen short? For whosoever shall be ashamed of Me, and of My words, of him shall the Son of man be ashamed when He shall come in His glory, and in His Father's, and of His holy angels.
Military commanders encourage their trained soldiers to acts of courage not only by promising them the honors of victory, but also by telling them that the very experience of suffering brings them glory and wins them universal praise. For it is impossible for those who would win fame in battle not to endure wounds from their opponents at times. But their suffering is not without reward, for they are praised as those who courageously attacked the enemy, and the wound itself testifies to the courage and valor of their spirit. We see our Lord Jesus Christ using much the same arguments in a discourse whose occasion was as follows: He had just shown the disciples that it was absolutely necessary for Him to endure the wicked schemes of the Jews, to be mocked by them, spat upon in the face, put to death, and on the third day rise again. To prevent them from imagining that He would indeed suffer the scorn of those murderers and the other cruelties they inflicted upon Him for the life of the world, but that they would be allowed to live quietly and might without blame avoid suffering readily for the sake of their piety and enduring even death itself in the flesh should it happen—and by doing so would incur no disgrace—He necessarily testifies, so to speak, that those who would be thought worthy of the glory He bestows must attain it through corresponding acts of courage, saying, "He that will come after Me, let him deny himself, and take up his cross every day, and come after Me."6
MIGHTY generals encourage their trained warriors to deeds of courage, not only by promising them the honours of victory, but even by telling them that the very fact of suffering brings them glory, and gains for them all praise. For it is impossible for those who would win fame in battle not sometimes to have to endure wounds also from their opponents. But their suffering is not without its reward, for they are praised as those who bravely assaulted the enemy; and the very wound bears witness to the courage and valour of their mind. And much the same arguments we see our Lord Jesus Christ also using in a discourse, the occasion of which was as follows; He had just shewn the disciples that it was altogether necessary for Him to endure the wicked enterprizes of the Jews, and be mocked by them, and spit upon in the face, and put to death, and the third day rise again. To prevent them, therefore, from imagining that He indeed for the life of the world would suffer the scorn of those murderers, and the other cruelties which they inflicted upon Him; but that they would be permitted to live quietly, and might without blame avoid the suffering readily for their piety's sake, and the endurance even of death itself in the flesh, should it so befal, and by so doing would incur no disgrace, He of necessity, so to speak, testifies that those who would be thought worthy of the glory He bestows, must attain to it by proportionate acts of bravery, saying, "He that will come after Me, let him deny himself, and take up his cross every day, and come after Me."6
Here, too, we must marvel at the love of Christ the Savior of us all toward the world. He not only agreed to suffer and endure such great shame himself, humbling himself even to the cross and death for our sake, but he also stirs up his chosen followers to the same excellent desire—even those who were to be the teachers of people everywhere and hold the position of commanders-in-chief over the people entrusted to their care. Those who were appointed to such a great ministry must truly be thoroughly brave and courageous, armed with an unshakable mind and invincible courage, so as to fear no difficulties, and even if death comes, to mock its terrors and dismiss every fear. The one who acts this way denies himself, because, so to speak, he gives up this temporary life and considers its concerns worthy of no attention, since his choice is to suffer for the blessedness and love that is in Christ. This is how a person follows Christ. The company of the holy Apostles is, as it were, presented to us by the Psalmist's harp, as crying out to Christ the Savior of all: "For your sake we are killed every day; we have been counted as sheep for the slaughter." In this also they are like the Emmanuel, "who for the joy that he had, endured the cross, having despised the shame."
Here, too, we must wonder at the love of Christ the Saviour of us all towards the world; for He not only consented Himself to suffer and bear so great ignominy, humbling Himself even to the cross and death for our sakes, but also rouses His chosen followers to the same excellent desire: even those who were to be the instructors of men every where, and hold the post of commanders-in-chief over the people committed to their care. For those who were appointed to so great a ministry must in very deed be thoroughly brave and valiant, armed with an unshaken mind and invincible courage, so as to dread no difficulties, and even if death befal, to deride its terrors, and set at nought every fear. He who thus acts denies himself, since, so to speak, he resigns this temporal life, and deems its concerns worthy of no regard, inasmuch as his choice is to suffer for the blessedness and love that is in Christ. So does a man follow Christ. For the company of the holy Apostles is, as it were, set before us by the Psalmist's harp, as crying out unto Christ the Saviour of all: "For Thy sake we are killed every day; we have been counted as sheep for the slaughter." For in this also they are like unto the Emmanuel, "Who for the joy that He had, endured the cross, having despised the shame."
Jesus wanted those who would teach everyone under the sun to rise above cowardice and worldly ambition, making it their duty to suffer for love of Him. He Himself taught us what His apostles who love Him are like when He said to blessed Peter, "Simon, son of Jonah, do you love Me? Feed My lambs; feed My sheep." He was the good Shepherd; He laid down His life for the sheep. He was not a hired hand; rather, those who were saved were His own. He saw the wolf coming; He did not try to flee; He did not despise the flock. Instead, He allowed Himself to be torn by the wolf so that He might deliver and save us, for by His wounds we have been healed, and He suffered for our sins. Therefore, those who would follow Him and earnestly desire to be like Him, and are placed over His rational flocks, must undergo similar hardships. Many savage beasts encircle them—violent, relentless, and cruel killers that drag souls to the pit of destruction. The more learned and skilled among the pagans possess great eloquence and dress up their false teaching with beautiful language. In this way they corrupt some simple-minded people, often making them want to share their disease and turn away from the God Who is over all to worship others in His place that are not gods. These people heaped unbearable persecutions on the holy Apostles and repeatedly exposed them to dangers. Blessed Paul recalls the things he was seen to suffer at Iconium and Lystra, and at Ephesus and Damascus. At one time he says, "In Damascus the governor under King Aretas guarded the city of the Damascenes, wanting to arrest me, and through a window they lowered me down the wall in a basket, and I escaped from his hands." And at another time, "Alexander the metalworker did me much harm." What then is the testimony of this mighty Evangelist, this courageous and brave champion who everywhere despised the greatest dangers? "For to me," he says, "to live is Christ, and to die is gain." And again, "I have been crucified with Christ; I no longer live, but Christ lives in me. The life I now live in the flesh, I live by faith in the Son of God, Who loved me and gave Himself up for me."
He would have those, therefore, who were to be the teachers of all beneath the sun superior to timidity and the base love of the world, laying it down as their duty to suffer for love of Him. And He has Himself taught us what is the character of those of His apostles who love Him, where he said to the blessed Peter, "Simeon, son of Jonah, lovest thou Me? Feed My lambs; feed My sheep." "He was the good Shepherd; He laid down His life for the sheep." For He was not a hireling; rather, those that were saved were His own: He saw the wolf coming; He made no attempt to flee; He despised not the flock; but, on the contrary, yielded Himself to be torn by it, that He might deliver and save us: "For by His bruises we have been healed," "and He was afflicted for our sins." Those, therefore, who would follow Him, and earnestly desire to be like Him, and are set over His intelligent flocks, must undergo similar labours. For numerous savage beasts encircle them, violent, and implacable, and that slay cruelly, and hurry souls to the pit of destruction. For the more learned and skilful of the heathen possess great eloquence, and adorn their false doctrine with beautiful language: and thus they pervert some simple-minded men, making them often wish to share their malady, and depart from the God Who is over all, to worship others in His stead which are no gods. These heaped upon the holy Apostles unendurable persecutions, and exposed them again and again to dangers. For the blessed Paul commemorates the things he had been seen to suffer at Iconium and Lystra, and at Ephesus and Damascus, For at one time he says, "In Damascus the chief captain of Aretas the king watched the city of the Damascenes wishing to seize me, and from a window they let me down from the wall in a basket, and I was delivered from his hands." And again at another time, "Alexander the smith caused me much evil." What then is the testimony of this mighty Evangelist, this courageous and valiant champion, who everywhere despised the utmost dangers? "For to me," he says, "that I live is Christ; and that I die is gain." And again, "I am crucified with Christ; but henceforth I no more live, but Christ liveth in me: and that which I live here in the flesh, I live by faith in the Son of God, Who loved me, and yielded up Himself for my sake."
But the violence of the Jews frequently broke out against the other apostles as well. They persecuted them, summoned them before their synagogues, and wickedly scourged them, commanding them to keep silent and stop their sacred preaching. For they said, "Did we not strictly command you not to speak to any man in this Name—the Name of Christ, the Saviour of us all—and look, you have filled Jerusalem with your teaching." But after the disciples had endured their violent accusation because of their firm love for Christ, they went out "rejoicing that they were counted worthy to suffer shame for the Name." But if they had been timid, wretched, frightened by words, and overcome by the terrors of death, how would they have been proven? Or how could they have offered to God as fruits those who were called through their ministry? For the wise Paul, whom no difficulty could overcome, when he was on his way to Jerusalem and the prophet Agabus loosened his belt and bound his own feet and said, "So shall the Jews at Jerusalem bind the man to whom this belt belongs," answered and said, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die for the Name of our Lord Jesus Christ." Excellently, therefore, did He command them to prevail courageously over every persecution and to undergo trials boldly, being fully assured that if they are zealous in His cause this way, they will become His friends and share His glory. So if a man is ready to endure and despise the terrors of death, has he lost himself and departed, and is there nothing more in store for him? Not at all. For in losing his life, he especially finds it, while finding it brings upon himself destruction. What fear, therefore, can the saints now feel, if what seemed to be hard proves rather joyous to those who bear it, while what is dear to men, as being free from pain, leads them especially downward to destruction and the snare of hell, according to the Scripture.
But the violence of the Jews broke forth frequently against the other apostles also: they persecuted them; they summoned them before their synagogues; they scourged them wickedly, commanding them to keep silence, and desist from their sacred preachings: for they said, "Did we not strictly command you not to speak to any man in this Name?—-even the Name of Christ, the Saviour of us all;—-and behold! ye have filled Jerusalem with your doctrine." But after the disciples had borne their violent accusation for the firm love they had to Christ, they went out "rejoicing that they were counted worthy to suffer shame for the Name." But had they been timid, and abject, and frightened at words, and overpowered by the terrors of death, how would they have been proved? or how have offered as fruits to God those who were called by their means? For, also, the wise Paul whom no difficulty whatsoever could overpower, when on his way to Jerusalem the prophet Agabus loosed his girdle, and bound his own feet, and said, "So shall the Jews at Jerusalem bind that man to whom this girdle belongs," answered and said, ''What do ye, that ye weep and break my heart? for I am ready not only to be bound, but also to die for the Name of our Lord Jesus Christ." Excellently, therefore, did He command them manfully to prevail over every persecution, and boldly to undergo trials, as being well assured that if thus they will be zealous in His cause, they will become His friends, and share His glory. If, therefore, a man be ready to endure and despise the terrors of death, has he lost himself and departed, and is there nothing more in store for him? By no means: for in that he loses his life, he especially finds it; while to find it is to bring upon himself destruction. What fear, therefore, can the saints now feel, if that which seemed to be hard proves rather joyous to them that bear it; while that which is dear to men, as being exempt from pain, leads them especially downwards to destruction and the snare of hell, according to the Scripture.
But Christ shows us that it is incomparably better, far above the splendor and pleasure of the world, to excel in the love of Christ, by saying, "For what is a man profited who has gained the whole world, but has lost himself, or fallen short?" For when a man looks chiefly to what is pleasant and profitable for the moment, and therefore avoids suffering and desires to live joyously, even though he may have wealth and an abundance of possessions, what profit does he have from them when he has lost himself? "Treasures profit not the wicked," but "the fashion of this world passes away," and "like clouds those pleasures recede," and riches fly away from those who possess them; "but righteousness delivers from death."7
But that it is incomparably better, far above the splendour and pleasure of the world, to excel in the love of Christ, He shows us by saying, "For what is a man profited who hath gained the whole world, but hath lost himself, or fallen short?" For when a man looks chiefly to that which is pleasant and profitable for the moment, and therefore avoids suffering, and desires to live joyously, even though he have wealth and abundance of possessions, yet what profit hath he therefrom when he has lost himself? "Treasures profit not the wicked," but "the fashion of this world passeth away:" and "like clouds those pleasures recede," and riches flies away from those that possess it: "but righteousness delivereth from death."7
Moreover, to clearly show us the reward for our willingness to work hard, He says: "For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and in the glory of His Father and of the holy angels." He accomplishes much that is both useful and necessary through these words. First, He shows that it inevitably and completely follows that those who are ashamed of Him and His words will receive the reward they deserve. And what could bring us more joy than this? For if there are some before whom the Judge feels shame, as if He owes them the reward of obedience, the honors and crown earned by their love and devotion to Him, and the distinctions won through their courage, how can we not say with certainty that those who have obtained such magnificent blessings will surely live henceforth in endless honors and praise?8
And further, to set plainly before us the reward of our being willing to labour, He says: "For whosoever shall be ashamed at Me and at My words, at Him shall the Son of man be ashamed when He shall come in His glory, and of His Father, and of His holy angels." Much that is both useful and necessary does He effect by these words. For in the first place He shews that entirely and altogether it follows that those who are ashamed at Him and at His words will meet with the reward they merit. And what could so give us joy as this? For if there are some in whose presence the Judge feels shame, as owing them the reward of obedience, and the dignities and crown due to their love and affection for Him, and the honours won by their bravery, how may we not without fear of contradiction say that they most certainly will henceforth live in never-ending honours and praises who have attained to such splendid blessings?8
Next, He also creates fear in them, in that He says He will descend from heaven, not in His former lowliness and humiliation, like us, but in the glory of His Father—in godlike and transcendent glory, with the holy angels standing guard around Him. It would therefore be utterly miserable and disastrous to be condemned for cowardice and laziness when the Judge has descended from above and the angelic ranks stand at His side. But it is great and most blessed, and a foretaste of final blessedness, to be able to rejoice in labors already accomplished and to await the reward for past toils. For such people will be praised, Christ Himself saying to them: "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." May we also be deemed worthy of these rewards by the grace and lovingkindness of Christ the Savior of us all, by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.
But, next, He also begets in them fear as well, in that he says that He shall descend from heaven, not in His former lowliness and humiliation, like unto us, but in the glory of His Father; even in godlike and transcendent glory, with the holy angels keeping guard around Him. Most miserable, therefore, and ruinous would it be to be condemned of cowardice and indolence when the Judge has descended from above, and the angelic ranks stand at His side. But great and most blessed, and a foretaste of final blessedness is it to be able to rejoice in labours already accomplished, and await the recompense of past toils. For such as these shall be praised, Christ Himself saying unto them: "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." May we also be deemed worthy of these rewards by the grace and lovingkindness of Christ the Saviour of us all: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.
But I truly tell you, some of those standing here will not experience death until they have seen the kingdom of God. About eight days after these things, He took Peter, John, and James and went up the mountain to pray. While He was praying, the appearance of His face changed, and His clothing became white and shining like lightning. And look! Two men were talking with Him, who were Moses and Elijah. They appeared in glory and spoke about His departure, which He was about to accomplish at Jerusalem. But Peter and those with him were weighed down with sleep. When they had fully awakened, they saw His glory and the two men standing with Him. As the men were separating from Him, Peter said to Jesus, "Master, it is good for us to be here. Let us make three tents: one for You, one for Moses, and one for Elijah"—not knowing what he was saying. While he was speaking these things, a cloud came and overshadowed them, and they became afraid as they entered the cloud. A voice came from the cloud, saying, "This is My beloved Son; hear Him." When the voice had spoken, Jesus was found alone. They kept silent and told no one in those days anything of what they had seen.
9:27-36. But I say unto you truly, there are some of those standing here who shall not taste of death, until they have seen the kingdom of God. And there were after these things about eight days, and He took Peter, and John, and James, and went up to the mountain to pray. And while He was praying, the look of His countenance was altered, and His raiment was white, shining like lightning: and behold! two men talked with Him, who were Moses and Elijah: who having appeared in glory, spake of His departure, that He was about to accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: but having roused themselves, they both saw His glory, and the two men that stood with Him. And it came to pass, that when they were separating from Him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles, one for Thee: and one for Moses: and one for Elijah: not knowing what he said. While he spake these things, there came a cloud, and overshadowed them; and they feared as they entered the cloud. And there was a voice from the cloud, saying, This is My beloved Son, hear Him. And when there was the voice, Jesus was found alone; and they kept silence, and told no man in those days ought of the things they had seen.
Those who are skilled in combat rejoice when the spectators applaud, and are stirred to a glorious height of courage by the hope of victory crowns. In the same way, those whose desire is to be counted worthy of the divine gifts, and who thirst to be made partakers of the hope prepared for the saints, joyfully undergo combats for the sake of piety toward Christ, and lead chosen lives. They do not value a thankless laziness or indulge in mean cowardice, but rather manfully resist every temptation and treat the violence of persecutions as nothing, while they count it gain to suffer on His behalf. For they remember that the blessed Paul writes, "The sufferings of this present time are not worthy of the glory that is about to be revealed in us."
THOSE who are skilful in the combat rejoice when the spectators clap their hands, and are roused to a glorious height of courage by the hope of the chaplets of victory: and so those whoso desire it is to be counted worthy of the divine gifts, and who thirst to be made partakers of the hope prepared for the saints, joyfully undergo combats for piety's sake towards Christ, and lead elect lives, not setting store by a thankless indolence, nor indulging in a mean timidity, but rather manfully resisting every temptation, and setting at nought the violence of persecutions, while they count it gain to suffer in His behalf. For they remember that the blessed Paul thus writes, "The sufferings of this present time are not worthy of the glory that is about to be revealed in us."
Notice, then, how perfectly beautiful is the method that our Lord Jesus Christ uses here also for the benefit and instruction of the holy Apostles. He had told them, "Whoever will come after Me, let him deny himself and take up his cross every day, and follow Me. For he that will save his life shall lose it; and he that will lose his life for My sake shall find it." This commandment is indeed for the salvation and honor of the saints, and the cause of the highest glory, and the means of perfect joy. Choosing to suffer for the sake of Christ is not a thankless duty, but on the contrary makes us sharers in everlasting life and the glory that is prepared. But since the disciples had not yet received power from on high, it probably happened occasionally that they too fell into human weaknesses, and when thinking over such a saying as this among themselves, they may have asked "how does a man deny himself?" or "how, having lost himself, does he find himself again?" And what reward will compensate those who suffer in this way? Or what gifts will they receive? To rescue them from such timid thoughts, and, so to speak, to shape them into manliness by creating in them a desire for the glory about to be given to them, He says, "I tell you, there are some of those standing here who shall not taste of death until they have seen the kingdom of God." Does He mean that their lives will be so greatly extended as even to reach to that time when He will descend from heaven at the end of the world to bestow upon the saints the kingdom prepared for them? Even this was possible for Him, for He is omnipotent, and there is nothing impossible or difficult to His all-powerful will. But by the kingdom of God He means the sight of the glory in which He will appear at His manifestation to the inhabitants of earth. He will come in the glory of God the Father, and not in lowly estate like us. How then did He make those who had received the promise spectators of something so wonderful? He goes up into the mountain taking with Him three chosen disciples, and is transformed to such surpassing and godlike brightness that even His garments glittered with rays of fire and seemed to flash like lightning. And besides, Moses and Elijah stood at Jesus' side and spoke with one another of His departure, which He was about, it says, to accomplish at Jerusalem. By this is meant the mystery of the dispensation in the flesh and of His precious suffering upon the cross. For it is also true that the law of Moses and the word of the holy prophets foreshowed the mystery of Christ: the one by types and shadows, painting it, so to speak, as in a picture, while the others in many different ways declared beforehand both that in due time He would appear in our likeness and, for the salvation and life of us all, consent to suffer death upon the tree. The standing of Moses and Elijah before Him, and their talking with one another, was a sort of representation, excellently displaying our Lord Jesus Christ as having the law and the prophets for His bodyguard, as being the Lord of the law and the prophets, and as foreshown in them by those things which they beforehand proclaimed in mutual agreement. For the words of the prophets are not at odds with the teachings of the law. And this I imagine was what Moses the most priestly and Elijah the most distinguished of the prophets were talking about with one another.
Observe, therefore, how perfectly beautiful is the method which our Lord Jesus Christ uses here also for the benefit and edification of the holy Apostles. For He had said unto them, "Whosoever will come after Me, let him deny himself and take up his cross every day, and follow Me. For he that will save his life shall lose it; and he that will lose his life for My sake shall find it." The commandment is indeed both for the salvation and honour of the saints, and the cause of the highest glory, and the means of perfect joy: for the choosing to suffer for the sake of Christ is not a thankless duty, but on the contrary makes us sharers in everlasting life, and the glory that is prepared. But as the disciples had not yet obtained power from on high, it probably occasionally happened, that they also fell into human weaknesses, and when thinking over with themselves any such saying as this, may have asked "how does a man deny himself?" or how having lost himself does he find himself again? And what reward will compensate those who thus suffer? Or of what gifts will they be made partakers? To rescue them therefore from such timid thoughts, and, so to speak, to mould them unto manliness, by begetting in them a desire of the glory about to be bestowed upon them, He says, "I say unto you, there are some of those standing here, who shall not taste of death until they have seen the kingdom of God." Does He mean that the measure of their lives will be so greatly prolonged as even to reach to that time when He will descend from heaven at the. consummation of the world, to bestow upon the saints the kingdom prepared for them? Even this was possible for Him: for He is omnipotent: and there is nothing impossible or difficult to His all-powerful will. But by the kingdom of God He means the sight of the glory in which He will appear at His manifestation to the inhabitants of earth: for He will come in the glory of God the Father, and not in low estate like unto us. How therefore did He make those who had received the promise spectators of a thing so wonderful? He goes up into the mountain taking with Him three chosen disciples: and is transformed to so surpassing and godlike a brightness, that His garments even glittered with rays of fire, and seemed to flash like lightning. And besides, Moses and Elijah stood at Jesus' side, and spake with one another of His departure, which He was about, it says, to accomplish at Jerusalem: by which is meant the mystery of the dispensation in the flesh; and of His precious suffering upon the cross. For it is also true that the law of Moses, and the word of the holy prophets, foreshewed the mystery of Christ: the one by types and shadows, painting it, so to speak, as in a picture; while the rest in manifold ways declared beforehand, both that in due time He would appear in our likeness, and for the salvation and life of us all, consent to suffer death upon the tree. The standing, therefore, of Moses and Elijah before Him, and their talking with one another, was a sort of representation, excellently displaying our Lord Jesus Christ, as having the law and the prophets for His body guard, as being the Lord of the law and the prophets, and as foreshown in them by those things which in mutual agreement they before proclaimed. For the words of the prophets are not at variance with the teachings of the law. And this I imagine was what Moses the most priestly and Elijah the most distinguished of the prophets were talking of with one another.
But the blessed disciples slept for a while as Christ continued long in prayer—for He performed these human duties as belonging to the dispensation—and afterwards when they woke up they became witnesses to changes that were splendid and glorious. The divine Peter, thinking perhaps that the time of the kingdom of God had already come, proposes building dwellings on the mountain and says it would be fitting to make three tabernacles, one for Christ and the others for the other two, Moses and Elijah. "But he did not know," it says, "what he was saying." For it was not the time of the consummation of the world, nor for the saints to take possession of the hope promised to them. As Paul says, "He will change our humble body into the likeness of His"—that is, Christ's—"glorious body." Therefore, since the dispensation was still at its beginning and not yet fulfilled, how would it have been fitting for Christ to abandon His love for the world and depart from His purpose of suffering on its behalf? For He redeemed all under heaven both by undergoing death in the flesh and by abolishing it through the resurrection from the dead. Peter therefore did not know what he said.9
But the blessed disciples sleep awhile, as Christ continued long in prayer:—-for He performed these human duties as belonging to the dispensation:—-and afterwards on awaking they became spectators of changes thus splendid and glorious: and the divine Peter, thinking perchance, that the time of the kingdom of God was even now come, proposes dwellings on the mountain, and says that it is fitting there should be three tabernacles, one for Christ, and the others for the other two, Moses and Elijah: "but he knew not," it says, "what he was saying." For it was not the time of the consummation of the world, nor for the saints to take possession of the hope promised to them; for as Paul says, "He will change our humble body into the likeness of His,—-that is, Christ's—-glorious body." As therefore the dispensation was still at its commencement, and not yet fulfilled, how would it have been fitting for Christ to have abandoned His love to the world, and have departed from His purpose of suffering in its behalf? For He redeemed all under heaven, by both undergoing death in the flesh, and by abolishing it by the resurrection from the dead. Peter therefore knew not what he said.9
But besides the wonderful and beyond-words sight of Christ's glory, something else was done that was useful and necessary for strengthening their faith in Him—and not only for the disciples, but for us as well. For a voice came from the cloud above, as from God the Father, saying: "This is My beloved Son, hear Him." And when there was the voice, it says, "Jesus was found alone." What then will the person who is argumentative and disobedient, and whose heart cannot be healed, say to this? Look! Moses is there, and does the Father command the holy apostles to hear him? If it had been His will that they should follow the commandments of Moses, He would have said, I suppose, "Obey Moses; keep the law." But this was not what God the Father said here. Instead, in the presence of Moses and the prophets, He commands them to hear Him. And so that the truth could not be twisted by anyone claiming that the Father was actually telling them to hear Moses and not Christ the Savior of us all, the Evangelist has made it clear by saying, "When there was the voice, Jesus was found alone." So when God the Father, from the cloud overhead, commanded the holy apostles, saying "Hear Him," Moses was far away, and Elijah too was no longer nearby; but Christ was there alone. Him, therefore, He commanded them to obey.
But besides the wonderful and ineffable sight of Christ's glory, something else was done, useful and necessary for the confirmation of their faith in Him: and not for the disciples only, but even for us too. For a voice was given forth from the cloud above, as from God the Father, saying: "This is My beloved Son, hear Him. And when there was the voice," it says, "Jesus was found alone." What then will he who is disputatious and disobedient, and whose heart is incurable, say to these things? Lo! Moses is there, and does the Father command the holy apostles to hear him? Had it been His will that they should follow the commandments of Moses, He would have said, I suppose, Obey Moses; keep the law. But this was not what God the Father here said, but in the presence of Moses and the prophets, He commands them rather to hear Him. And that the truth might not be subverted by any, affirming that the Father rather bade them hear Moses, and not Christ the Saviour of us all, the Evangelist has clearly marked it, saying, "When there was the voice, Jesus was found alone." When therefore God the Father, from the cloud overhead, commanded the holy apostles, saying, "Hear Him," Moses was far away, and Elijah too was no longer nigh; but Christ was there alone. Him therefore He commanded them to obey.
Christ is the goal of the law and the prophets. This is why He declared to the crowds of Jews, "If you had believed Moses, you would have believed Me also, for he wrote of Me." But because they persisted to the very end in despising the commandment given by the very wise Moses and in rejecting the word of the holy prophets, they have justly been cut off and driven out from those blessings that were promised to their fathers. For "obedience is better than sacrifices, and to listen than the fat of rams," as Scripture says. So much for the Jews. But upon us who have accepted the revelation, all these blessings have necessarily been given through and as the gift of Christ Himself, through Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.10
For He also is the end of the law and the prophets: for which reason He cried aloud to the multitudes of the Jews: "If ye had believed Moses, ye would have believed Me also: for he wrote of Me." But as they persevered even unto the end in despising the commandment given by most wise Moses, and in rejecting the word of the holy prophets, they have justly been alienated and expelled from those blessings that were promised to their fathers. For "obedience is better than sacrifices, and to hearken than the fat of rams," as the Scripture saith. And thus much then of the Jews: but upon us who have acknowledged the revelation, all these blessings have necessarily been bestowed, by means of and as the gift of the same Christ: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever. Amen.10
The day after they came down from the mountain, a large crowd met Him. A man from the crowd cried out, saying, "Teacher, I beg You to look at my son, for he is my only child. A spirit seizes him, and he suddenly cries out, and it convulses and tears at him, and he foams at the mouth. It batters him and scarcely departs from him." The man said he had begged Christ's disciples to cast it out, but they could not. Jesus answered and said, "O faithless and perverse generation, how long shall I be with you and endure you? Bring your son here." While the boy was still approaching, the devil threw him down and convulsed him. But Jesus rebuoked the unclean spirit, healed the child, and gave him back to his father. And all were amazed at the majesty of God.
9:37-43. But it came to pass, the day after, as they came down from the mountain, a great crowd met Him. And, behold, a man cried out from the crowd, saying, Teacher, I beseech Thee to regard my Son, for he is my only one. And lo, a spirit taketh him, and he suddenly crieth out, and it convulseth and teareth him, and he foameth; and having bruised him scarcely departeth from him. And I besought Thy disciples to cast him out, and they could not. And Jesus answered, and said: O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither. And when he was yet coming, the devil threw him down, and convulsed him. But Jesus rebuked the unclean spirit, and healed the child, and gave him to his father. And all wondered at the majesty of God.
All Scripture is inspired by God and profitable, but this is especially true above all else for the holy Gospels. For He who in ancient times spoke the law to the Israelites through the ministry of angels has in person spoken to us, when He took our likeness, appeared on earth, and walked among men. For the most wise Paul writes: "In the past God spoke to the fathers through the prophets in many parts and many ways, but in these last days He has spoken to us through the Son." And through one of His holy prophets, He somewhere says of Himself, "I who speak am near as the brightness upon the mountains, as the feet of him who proclaims news of peace; as one who proclaims good things." For behold, He frees us from the tyranny of the enemy, so that we may follow Him in purity; and having destroyed "the world rulers of this darkness," that is, wicked spirits, He may present us unharmed to God the Father.
ALL Scripture is inspired of God and profitable: but especially above all besides this is the case with the holy Gospels. For He Who in old time spake the law to the Israelites by the ministry of angels, has in person spoken unto us, when having taken our likeness, He appeared upon earth, and went about among men. For most wise Paul writes: "That while in old time God spake to the fathers by the prophets in manifold parts, and manifold manners, He hath in these latter days spoken unto us by the Son." And by one of His holy prophets, He somewhere Himself saith, "I Who speak am near as the brightness upon the mountains, as the feet of him that proclaimeth tidings of peace; as one that proclaimeth good things." For lo! He frees us from the tyranny of the enemy, that we may in purity follow Him; and that having brought to nought "the world rulers of this darkness," even wicked spirits, He may present us unharmed unto God the Father.
This lesson shows us that we have been delivered from the power of unclean spirits through him. We heard in the reading that a man ran toward him from the crowd and described his son's unbearable affliction. He said that his son was savagely tormented by an evil spirit and suffered violent seizures. But the way the man approached was not without fault, for he loudly criticized the company of holy apostles, saying they could not rebuke Satan. It would have been more appropriate if he had honored Jesus when asking for his help and begging for grace. Jesus grants our requests when we honor him and trust in him as the Almighty, whose power nothing can resist. He truly is the Lord of powers, and nothing can oppose his will. In fact, everything that is capable of possessing power receives from him entirely the ability to be what it is. Just as he sheds his light on those capable of being illuminated, since he himself is the true light, and just as he likewise gives wisdom to those capable of receiving it, since he himself is Wisdom and perfect understanding, so also, because he is Power, he bestows power on those capable of receiving it. When we despise his glory through our unbelief and wickedly scorn his supreme majesty, we can receive nothing from him, for "we must ask in faith, nothing wavering," as his disciple said.11
For that it is by Him that we have gained deliverance from the power of unclean spirits, this lesson proves. For we heard read that a man ran towards Him from among the multitude, and related the intolerable malady of his son. For he said that he was cruelly torn by an evil spirit, and suffered violent convulsions. But the manner of his approach was not free from fault: for he made loud outcries against the company of the holy apostles, saying that they could not rebuke Satan: whereas it would have been more fitting, had he honoured Jesus when asking His aid, and imploring grace. For He grants us our request when we honour and confide in Him, as being the Almighty, Whose power nothing can withstand. For He verily is the Lord of powers, and nothing can offer resistance to His will. Yea rather, everything whatsoever that is capable of possessing power obtains entirely from Him the possibility of being what it is. For just as He sheds His light upon those who are capable of being illuminated, as being Himself the true light; and just as in like manner He is the bestower of wisdom upon those who are capable thereof, as being Himself Wisdom, and perfect understanding: so, inasmuch as He is Power, He bestows power on those capable of receiving it. When then by our disbelief we despise His glory, and wickedly scorn His supreme majesty, we can receive nothing from Him: for "we must ask in faith, nothing wavering," as His disciple said.11
And that this statement is true, we can see even from what happens among us. For when people present petitions to those who preside over affairs on earth and govern mighty thrones, they begin their requests with appropriate praises and acknowledge their universal power and majesty, addressing the petition they present "To the Lords of earth and sea and of every people and race among mankind," and afterward they add an account of what they want to ask. The father of the demoniac was therefore crude and discourteous. For he did not simply ask for the healing of the child and in doing so honor the healer with praises, but instead spoke contemptuously of the disciples and found fault with the grace given to them. "For I brought him," he says, "to Your disciples, and they could not cast it out." And yet it was because of your own lack of faith that the grace was ineffective. Do you not realize that you yourself were the cause that the child was not delivered from his severe illness?
And that this saying is true, we may perceive even from what takes place among us. For such as present petitions to those who preside over affairs upon earth, and govern mighty thrones, preface their requests with suitable praises, and confess their universal power and majesty; addressing the memorial they present, "To the Lords of earth, and sea, and of every people and race among mankind:" and afterwards they add an account of what they would ask. The father therefore of the demoniac was rude and uncourteous: for he did not simply ask the healing of the child, and in so doing crown the healer with praises, but, on the contrary, spake contemptuously of the disciples, and found fault with the grace given them. "For I brought him, he says, to Thy disciples, and they could not cast it out." And yet it was owing to thy own want of faith that the grace availed not. Dost thou not perceive that thou wast thyself the cause that the child was not delivered from his severe illness?
When we draw near to Christ, we must have faith. Christ himself teaches us this by requiring faith from everyone who approaches him and desires to be considered worthy of any of his gifts. For example, Lazarus died at Bethany, and Christ promised to raise him. When one of his sisters doubted this and had no expectation that the miracle would happen, Christ said, "I am the resurrection and the life. He that believes in me, even though he die, shall live." We find a similar incident elsewhere. Jairus, a ruler of the Jewish synagogue, had an only daughter who was breathing her last, caught in the grip of death, so to speak. He begged Jesus to save the girl from what had happened, and Christ promised to do so when he arrived at the man's house. But while he was on his way, someone from the ruler's household met him and said, "Your daughter is dead; do not trouble the Teacher." And what was Christ's reply? "Do not fear; only believe, and she shall live."
For that we must have faith when we draw near to Christ, and whosoever have obtained from Him the grace of healing, He teaches us Himself, by everywhere requiring faith of those who approach Him, desiring to be counted worthy of any of His gifts. For, for instance, Lazarus died at Bethany, and Christ promised to raise him. When then one of his sisters doubted of this, and had no expectation that the miracle would take place, Christ said, "I am the resurrection and the life. He that believeth in Me, even though he die, shall live." And we find elsewhere a similar occurrence. For Jairus, a ruler of the synagogue of the Jews, when his only daughter was now breathing her last, being caught, so to speak, in the meshes of death, besought Jesus to deliver the damsel from what had happened: and Christ accordingly promised so to do upon arriving at the house of the supplicant. But as He was on His way, a man met Him from the relatives of the ruler of the synagogue, saying, "Thy daughter is dead: trouble not the Teacher." And what was Christ's reply? "Fear not: only believe, and she shall live."
The father of the boy should therefore have blamed his own unbelief rather than the holy apostles. For this reason Christ rightly cried out, "O faithless and perverse generation: how long shall I be with you and suffer you?" He rightly calls both the man himself and those like-minded with him a faithless generation. For this is a terrible disease, and whoever is seized by it is, as He shows, perverse and completely unable to walk uprightly. This is why the sacred Scriptures say of such people, "that their ways are crooked, and their paths perverse." The divine David fled from this disease, and in order to benefit us as well, he reveals his firm intention regarding it, saying, "A crooked heart has not clung to me"—that is, one that cannot walk on an upright path. To such people the blessed Baptist, as the forerunner of the Savior, cried out, saying, "Prepare the way of the Lord, make His paths straight."
It was the duty therefore of the father of the lad rather to lay the blame upon his own unbelief, than upon the holy apostles. For this reason Christ justly called out, "O faithless and perverse generation: how long shall I be with you, and suffer you?" He justly therefore calls both the man himself, and those like him in mind a faithless generation. For it is a wretched malady, and whosoever is seized by it is, as He shews, perverse, and utterly without knowledge to walk uprightly. And therefore the sacred Scriptures say of such persons, "that their ways are crooked, and their paths perverse." From this malady the divine David fled: and in order that he may also benefit us, he reveals the set purpose of his mind thereupon, saying, "A crooked heart hath not cleaved unto me:" that is, one that cannot walk in an upright course. To such the blessed Baptist, as the forerunner of the Saviour, cried, saying, "Prepare ye the way of the Lord, make His paths straight."
The man was thoroughly an unbeliever and perverse, refusing the straight paths, straying from the mark, and wandering from the right ways. Christ does not choose to be with those who are like this and have fallen into this wickedness. If we may speak in human terms, He is tired and weary of them. He teaches us this when He says, "How long shall I be with you, and suffer you?" When someone says that those who had received power from Christ to cast out evil spirits were powerless to expel them, he is finding fault with the grace itself rather than with those who received it. This was wicked blasphemy. If the grace is powerless, the fault and blame does not belong to those who received it, but rather to the grace itself. Anyone can see that the grace working in them was Christ's. For example, the lame man at the Beautiful Gate of the temple was healed, and Peter attributed the miracle to Christ, saying to the Jews, "By Him whom you crucified, this man stands before you whole, and the grace which He bestows has given him this soundness." In another place, the blessed Peter proclaimed to one of those healed by Him, "Aeneas, Jesus Christ heals you." It is clear in every way that the man wickedly found fault with Christ's power when he said of the holy apostles, "they could not cast it out."12
The man therefore was thoroughly an unbeliever, and perverse, refusing the straight paths, straying from the mark, and wandering from the right ways. And Christ deigns not to be with such as are thus minded, and have fallen into this wickedness: and if one may speak in the manner of men, He is tired and weary of them. And this He teaches us saying, "How long shall I be with you, and suffer you?" For he who says, that those were powerless for the expulsion of evil spirits, who by Christ's will had received power to cast them out, finds fault with the grace itself, rather than with the receivers of it. it was wicked blasphemy therefore: for if grace be powerless, the fault and blame is not theirs who have received it, but rather belongs to the grace itself. For any who will may see that the grace which wrought in them was Christ's. For, for instance, the lame man at the beautiful gate of the temple was made whole; but Peter ascribed the miracle to Christ, saying to the Jews, "For Him Whom ye crucified, even by Him this man stands before you whole: and the grace which He bestows hath given him this soundness." Elsewhere the same blessed Peter proclaimed to one of those who were healed by Him, "Aeneas, Jesus Christ healeth thee." It is plain therefore in every way that the man wickedly found fault with Christ's power in saying of the holy apostles, "they could not cast it out."12
Christ is angry when wrongs are done to the holy preachers who have been entrusted with the word of His Gospel and appointed to teach it to everyone under heaven. His grace bears witness that they are His disciples, and they shed the light of the true knowledge of God on those who were persuaded everywhere by their teachings and the wonderful miracles they performed. For miracles constantly, so to speak, lead people to faith. Therefore, it would have been deserved if the father of the demon-possessed boy had gone away disappointed and been refused the generous gift. But so that no one might think that Christ was also unable to perform the miracle, He rebuked the unclean spirit and immediately delivered the young man from his illness and gave him back to his father. For up to that time he had not belonged to his father, but was the property of the spirit that possessed him. But now, being delivered from its violence, he became once again his father's property, as Christ's gift. Christ also gave the holy apostles authority to work divine miracles, to rebuke impure spirits with irresistible power, and to crush Satan.
And besides, Christ is angry when wrong is done unto the holy preachers who have been entrusted with the word of His Gospel, and appointed to teach it to all under heaven, inasmuch as witness is borne them by His grace, that they are His disciples, and they shed the light of the true knowledge of God on those who everywhere were convinced by their doctrines, and the wonderful miracles they wrought. For the miracle constantly, so to speak, leads on to faith. It would have been deserved therefore, had the father of the demoniac gone away disappointed, and been refused the bounteous gift. But that no man might imagine that Christ also was unable to work the miracle, He rebuked the unclean spirit, and forthwith delivered the youth from his malady, and gave him to his father. For up to this time he had not been his father's, but the property of the spirit that possessed him: but being now delivered from his violence, he became once again his father's property, as Christ's gift: Who also gave the holy apostles authority to work divine miracles, and rebuke with irresistible might impure spirits, and crush Satan.
The blessed Evangelist says that the crowds marveled at the majesty of God. So when Christ performs miracles, it is God who is glorified—God alone and no one else. For He is God by physis, and His majesty is incomparable, and His supremacy has no rival, shining with the sovereignty of God the Father. He is therefore to be praised and honored, and let us say to Him, "O Lord God of powers, who is like You? You are powerful, O Lord, and Your truth surrounds You." For all things are possible for Him and easy to accomplish, and nothing whatsoever is too difficult or beyond Him: by whom and with whom, to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.
And the multitudes, the blessed Evangelist says, wondered at the majesty of God. When Christ then works miracles, it is God Who is glorified, and God only and solely. For He is by nature God, and His majesty is incomparable, and His supremacy without a rival, resplendent with the sovereignty of God the Father. He is therefore to be extolled with praises, and let us say unto him, "O Lord God of powers, Who is like unto Thee? Powerful art Thou, O Lord, and Thy truth is round about Thee." For all things are possible to Him, and easy to accomplish, and nothing whatsoever is too difficult or high: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.
And while everyone marveled at all the things He did, He said to His disciples, "Let these words sink into your ears: For the Son of Man is about to be delivered into the hands of men." But they did not understand this statement, and it was hidden from them so that they could not grasp it, and they were afraid to ask Him about it.
9:43-45. And while every one wondered at all things which He did, He said unto His disciples, Lay ye these words to your ears: For the Son of man is about to be delivered up into the hands of men. But they knew not this saying, and it was hid from them that they should not understand it: and they feared to ask Him of this saying.
The mystery of godliness is truly profound, as the wise Paul said, but God the Father reveals it to those who are worthy to receive it. For the Savior Himself also said to the Jews, "Do not murmur among yourselves. No one can come to Me unless the Father who sent Me draws him." When the blessed Peter was counted worthy of such glorious and wonderful grace, while in the region of Caesarea Philippi, he made a correct and faultless confession of faith in Him, saying, "You are the Christ, the Son of the living God." And what reward was he thought worthy of? He heard Christ say, "Blessed are you, Simon son of Jonah, for flesh and blood has not revealed this to you, but My Father in heaven." And he received further surpassing honors: Christ entrusted him with the keys of the kingdom of heaven, and made the confession of his faith the firm foundation for the Church. "For you," He says, "are a stone, and upon this stone I will build My Church, and the gates of hell will not overpower it."
PROFOUND in very deed is the mystery of godliness, according to the expression of the wise Paul: but God the Father reveals it to such as are worthy of receiving it. For the Saviour Himself also, when speaking to the Jews, said, "Murmur not among yourselves: no man can come unto Me, unless the Father Who sent Me draw him." When then the blessed Peter had been counted worthy of a grace thus glorious and wonderful, being in the neighbourhood of Caesarea Philippi, he made a correct and faultless confession of faith in him, saying, "Thou art the Christ, the Son of the living God." And what was the reward of which he was thought worthy? It was to hear Christ say, "Blessed art thou, Simeon, son of Jonah: for flesh and blood hath not revealed it to thee, but My Father in heaven." And he further received surpassing honours: for he was entrusted by Him with the keys of the kingdom of heaven, and the confession of his faith was made the firm foundation for the Church. "For thou," He says, "art a stone: and upon this stone I will build My Church: and the gates of hell shall not overpower it."
Since those who were to teach the whole world needed to know His mystery precisely, He usefully and necessarily explained it to them clearly beforehand, saying, "Let these words sink into your hearts: for the Son of man is about to be delivered into the hands of men." The reason that led Christ to speak this way is, I think, both useful and necessary for us to consider. He had taken Peter, James, and John up the mountain and been transfigured before them, and His face shone like the sun. He showed them the glory with which in due time He will appear to the world. For He will come not in humiliation like ours, nor in the lowliness of human existence, but in the majesty and splendor of the Godhead, and in transcendent glory. And again, when He came down from the mountain, He freed a man from a wicked and violent spirit. Yet He was certainly about to bear His saving passion for our sake and endure the wickedness of the Jews, and, as the minister of His mysteries says, "by the grace of God to taste death for every man." But when this happened, it is quite likely that the disciples would be troubled and perhaps even say in their private thoughts, How is One so glorious—Who raised the dead by His godlike power, Who rebuked the seas and the winds, Who crushed Satan by a word—how is He now seized as a prisoner and caught in the snares of these murderers? Were we then mistaken in thinking that He is God? Have we fallen from the true understanding of Him? For that those who did not know the mystery—that our Lord Jesus Christ would endure the cross and death—would find in it an occasion for stumbling is easy to see, even from what the blessed Peter said to Him. For though he had not yet witnessed His passion but had only heard beforehand that it would happen to Him, he interrupted Him, saying, "That be far from You, Lord: this shall not happen to You."13
That those therefore who were to teach the whole world might know exactly His mystery, He usefully and necessarily explains it clearly to them beforehand, saying, "Lay ye these words to your hearts; for the Son of man is about to be delivered into the hands of men." The reason then which led Christ so to speak is, I think, a subject both useful and necessary for our consideration. He had then led up into the mountain Peter, and James, and John, and been transfigured before them, and His countenance shone as the sun: and He shewed them the glory, with which in due time He will arise upon the world. For He will come, not in humiliation such as ours; nor in the meanness of man's estate, but in the majesty and splendour of the Godhead, and in transcendent glory. And again, when He came down from the mountain. He delivered a man from a wicked and violent spirit. Yet was He certainly about to bear for our sakes His saving passion; and endure the wickedness of the Jews; and, as the minister of His mysteries says, "by the grace of God to taste death for every man." But when this came to pass, there is nothing unlikely in supposing that the disciples would be troubled; and in their secret thoughts perhaps even say, How is One so glorious; Who raised the dead by His godlike power; Who rebuked the seas and the winds; Who by a word crushed Satan; how is He now seized as a prisoner, and caught in the snares of these murderers? Were we then mistaken in thinking that He is God? Have we fallen from the true opinion regarding Him? For that those who knew not the mystery, that our Lord Jesus Christ would endure the cross and death, would find therein an occasion of stumbling, is easy to perceive, even from what the blessed Peter said to Him. For though he had not as yet been witness of His passion, but only had heard beforehand that it would befal Him, he interrupted Him, saying, "That be far from Thee, Lord: this shall not be unto Thee."13
In order for them to know what would certainly happen, He told them to store up the mystery in their minds, so to speak. "For lay it," He says, "in your hearts." In these words, the "ye" sets them apart from everyone else. For He wanted them to know what would happen, but not to share it with others. It was not appropriate for the unlearned to be taught simply about His coming passion, but far better to convince them at the same time that He had risen divinely from the grave and abolished death, and so avoid the danger of their being offended. Therefore, when the time comes that I must suffer, He says, do not ask, "How is it that One so glorious, who performed all these signs, has fallen like one of us unwittingly into the hands of His enemies?" Rather, be assured, when you reflect on the dispensation, that I am not led by human compulsion, but go willingly to it. For what would prevent one who knows beforehand and clearly proclaims what is to happen from refusing to suffer, if He so wills? But I submit to suffer in order to redeem all beneath the heavens. For He plainly teaches us this elsewhere, saying, "No man takes My life from Me, but I lay it down of My own will. I have power to lay it down, and I have power to take it again."
In order, therefore, that they might know what certainly would happen, He bade them, so to speak, store up the mystery in their mind. "For lay ye it," He says, "to your hearts." In which words, the "ye" distinguishes them from all others. For He wished indeed that they should themselves know what would happen, but not that they should communicate it to others. For it was not right for the unlearned to be taught simply His future passion, but far better, to convince them at the same time of His having risen divinely from the grave, and abolished death, and so avoid the danger of their being offended. When therefore the time comes, He says, that I must suffer, ask not, How it is that One so glorious, Who performed all these signs, has fallen like one of us unawares into the hands of His enemies: but, on the contrary, be assured, when reflecting upon the dispensation, that I am not led by human compulsion, but go willingly thereunto. For what is there to hinder one Who knows beforehand and clearly proclaims what is to happen, to refuse to suffer, if He so will? But I submit to suffer, in order that I may redeem all beneath the heavens. For this He plainly teaches us elsewhere, saying, "No man taketh My life from Me, but I lay it down of My own will. I have power to lay it down: and I have power to take it again."
But they, it says, knew not this saying; and it was hidden from them, so that they might not perceive it. Now naturally anyone may justly wonder, when thinking about this, how it was that the disciples did not know the mystery of Christ. For though they belonged to the community of the Jews, yet they were neither lazy nor contemptuous, but on the contrary most earnest and diligent. For though counted as craftsmen, whose trade was fishing in the lake, yet, as I said, they had been properly educated and were far from ignorant of the Mosaic Scriptures: for this very reason Christ had chosen them. How then were they ignorant of the mystery of Christ, when it had been foreshadowed for them in various places by the law and beautifully portrayed in its types as in a painting? For, to show my meaning by an example, they were not able to escape from the bondage of Egypt, nor escape from the hand that oppressed them, until they had sacrificed a lamb according to the law of Moses; and when they had eaten its flesh, they anointed the doorposts with its blood; and so put the destroyer to shame. But it was not the mere sacrifice of a sheep that made them superior to death and the destroyer. Types give birth to the truth: and this act of theirs was, as I said, a foreshadowing, by means of what was done in shadows, of the saving power of the death of Christ, and of the abolition of destruction by His blood: Who also further drives away our cruel tyrant, Satan, and delivers from the mastery of impure spirits those whom they had enslaved, and who, like the Israelites made to serve in bricklaying, had become the victims of earthly cares, and polluted fleshly lusts, and the unprofitable distractions of this world.
"But they, it says, knew not this saying; and it was hid from them, that they might not perceive it." Now naturally any one may justly wonder, when meditating with himself, how it was that the disciples knew not the mystery of Christ. For though they belonged to the companies of the Jews, yet they were neither slothful nor contemptuous, but on the contrary most earnest and diligent. For though reckoned as handicraftsmen, whose trade was fishing in the lake, yet, as I said, they had been soberly educated, and were far from ignorant of the Mosaic Scriptures: for for this very reason Christ had chosen them. How then were they ignorant of the mystery of Christ, when it had been shadowed forth for them in various places by the law, and beautifully foreshewn in its types as in a painting? For, to shew my meaning by an example, they were not able to flee away from the bondage of Egypt, nor escape from the hand that oppressed them, until they had sacrificed a lamb according to the law of Moses; and when they had eaten its flesh, they anointed the lintels with its blood; and so put the destroyer to shame. But it was not the mere sacrifice of a sheep that made them, superior to death and the destroyer. Types travail with the truth: and this act of theirs was, as I said, a foreshowing, by means of what was done in shadows, of the saving efficacy of the death of Christ, and of the abolition of destruction by His blood: Who also further drives away our cruel tyrant, Satan, and delivers from the mastery of impure spirits those whom they had enslaved, and who, like the Israelites made to serve in bricklaying, had become the victims of earthly cares, and polluted fleshly lusts, and the unprofitable distractions of this world.
The mystery of the passion can also be seen in another example. According to the Mosaic law, two goats were offered that differed in nothing from each other but were alike in size and appearance. One of these was called "the lord," and the other "the sent-away." When the lot was cast for the one called "lord," it was sacrificed, while the other was sent away from the sacrifice and therefore received the name "the sent-away." Who was signified by this? The Word, though He was God, was in our likeness and took the form of us sinners, as far as the nature of the flesh was concerned. The goat, whether male or female, was sacrificed for sins. But death was what we deserved, since through sin we had fallen under the divine curse. However, when the Saviour of all Himself, so to speak, undertook the responsibility, He transferred to Himself what was due to us and laid down His life so that we might be sent away from death and destruction.14
The mystery of the passion may be seen also in another instance. For according to the Mosaic law two goats were offered, differing in nothing from one another, but alike in size and appearance. Of these, one was called "the lord:" and the other, the " sent-away." And when the lot had been cast for that which was called "lord," it was sacrificed: while the other was sent away from the sacrifice: and therefore had the name of the "sent-away." And Who was signified by this? The Word, though He was God, was in our likeness, and took the form of us sinners, as far as the nature of the flesh was concerned. The goat, then, male or female, was sacrificed for sins. But the death was our desert, inasmuch as by sin we had fallen under the divine curse. But when the Saviour of all Himself, so to speak, undertook the charge, He transferred to Himself what was our due, and laid down His life, that we might be sent away from death and destruction.14
The mystery, therefore, was revealed to the Jews through what was foreshadowed in the law, if only they had been familiar with the sacred Scriptures. But as the blessed Paul wrote, "Blindness in part has happened to Israel," and "even to this day, when Moses is read, the veil lies upon their heart: nor is it removed, because it is taken away in Christ." They do boast of the law, but its purpose is completely hidden from them, for it leads us to the mystery of Christ. But our Savior shows that they lacked understanding, saying: "Search the Scriptures, for in them you think you have eternal life, and they are the ones that testify of Me. And you do not want to come to Me, that you may have life." For the divinely-inspired Scriptures lead the person who has understanding to an accurate knowledge of the doctrines of the truth, but they do not benefit at all the unwise, the ignorant, and the careless. Not because they cannot do so, but because the weakness of their mind makes them incapable of receiving the light that the Scriptures give. For just as the light of the sun's rays is useless to those deprived of sight—not because it cannot shine, but because their eyes are incapable of admitting and receiving it—so the holy Scriptures, though inspired by God, do not profit the unlearned and foolish.
The mystery, therefore, was revealed to the Jews, by what was shadowed in the law, had they only been acquainted with the sacred Scriptures. But, as the blessed Paul wrote, "Blindness in part hath happened unto Israel;" and "even to this day, when Moses is read, the veil is laid upon their heart: nor is it unveiled, because in Christ it is done away." They then boast indeed of the law, but its purpose is entirely hidden from them; for it leads us to the mystery of Christ. But that they were without understanding our Saviour shews, saying; "Search the Scriptures: for in them ye think ye have eternal life: and they it is that testify of Me. And ye desire not to come unto Me, that ye may have life." For the divinely-inspired Scriptures conduct him who has understanding to an accurate knowledge of the doctrines of the truth: but they do not at all benefit the unwise, the ignorant, and the careless. Not because they cannot do so, but because the infirmity of their mind renders them incapable of receiving the light which the Scriptures give. For just as the light of the solar radiance is useless to those deprived of sight; not as though it cannot shine, but because their eyes are incapable of admitting and receiving it; so the holy Scriptures, though inspired by God, profit nothing the unlearned and foolish.
Our duty, therefore, is to draw near to God and say, "Open my eyes, and I will perceive the wondrous things of Your law." Then He will reveal Christ to us—through whom and with whom, to God the Father be praise and dominion with the Holy Spirit, forever and ever. Amen.
Our duty, therefore, is to draw near unto God, and say; "Open mine eyes: and I shall perceive the wondrous things of Thy law." So He will reveal Christ to us: by Whom and with Whom to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen.
A thought came among them about which of them was the greatest. Jesus, knowing what was in their hearts, took a child and placed him beside himself. He said to them, "Whoever receives this child in my name receives me, and whoever receives me receives the one who sent me. For whoever is least among all of you will be the chief."
9:46-48. And there entered a thought among them, which of them is the greatest. And Jesus, knowing the thought of their heart, took a child, and set him by Him, and said unto them, Whosoever shall receive this child in My name, receiveth Me: and whosoever receiveth Me, receiveth Him Who sent Me. For he that is least among you all, shall be the chief.
You who eagerly pursue spiritual skill and thirst for the teaching of sacred doctrines, receive once again what you love. And it is no earthly teacher who leads you to this profitable treasure, nor someone like us whom you have as your guide, but the Word of God, who came down from above, from heaven, and is the true light of heaven and earth. For the whole rational creation is illuminated through Him, since He is the giver of all wisdom and understanding. From Him we receive all knowledge of virtue and the complete ability to do good works fitting for saints. For, as Scripture says, "we are taught of God." And the passage just set before us also testifies to what I have said. "For there entered," it says, "a thought among them"—that is, among the holy Apostles—"which of them is chief."
YE who are zealous after spiritual skilfulness, and thirst for the communication of the sacred doctrines, receive once again the things ye love. And it is no earthly teacher Who leads you to the gainful booty, nor one like unto us Whom ye obtain as your guide, but the Word of God, Who came down from above, even from heaven, and is the true light of heaven and earth. For the whole rational creation is illuminated by His means, inasmuch as He is the giver of all wisdom and understanding. From Him we receive all knowledge of virtue, and the perfect ability to perform good works such as become saints. For, as Scripture saith, "we are taught of God." And the passage just laid before us bears witness also to what I have said. "For there entered," it says, "a thought among them:"—-that is, among the holy Apostles,—-"which of them is chief."
Anyone who thinks that Jesus was merely a man should learn that he is mistaken and far from the truth. For let him know that although God the Word became flesh, it was not possible for Him to cease to be what He was, and He continued to be God. For the ability to search hearts and minds, and to know their secrets, belongs to the supreme God alone, and to no other being whatsoever. But look, Christ searches the thoughts of the holy Apostles and fixes the eye of Godhead upon their hidden feelings. Therefore He too is God, being adorned with such glorious and divine honors.
And now let him who thinks that Jesus was a mere man learn that he is in error, and far gone from the truth. For let him know, that though God the Word became flesh, yet that it was not possible for Him to cease to be that which He was, and that He continued to be God. For to be able to search the hearts and reins, and know their secrets, is the attribute of the supreme God alone, and besides Him of no other being whatsoever. But behold, Christ searcheth the thoughts of the holy Apostles, and fixeth the eye of Godhead upon their hidden feelings. Therefore He too is God, as being adorned with honours thus glorious and divine.
But let us now examine this question: did all the blessed disciples together suffer from this same problem? Did this thought enter all of them at once? In my opinion, it is completely unbelievable to suppose that all of them simultaneously became victims of the same malady. Rather, as I understand it, when it happened to one person, the wise Evangelist, not wanting to accuse a specific individual among his fellow disciples, speaks in general terms, saying, "There entered a thought among them, who of them is chief." Through this, however, we are able to see how extremely cunning Satan is in doing evil. For this snake is highly versatile and full of schemes for causing harm, plotting in various ways against those whose love is set on an honorable life and who earnestly seek greater virtues. If he can overcome someone's mind through bodily pleasures, he savagely makes his attack, sharpening the goad of lust, and by the very boldness of his assaults, brings down even a well-established mind to base desires. But if someone is strong and escapes from these traps, Satan then uses other strategies, devising baits to tempt him toward mental diseases. For he plants some seed or other that is displeasing to God. And in those who possess something noble and the praise of an excellent life, he stirs up the passion of vainglory, rousing them little by little to a detestable pride. For just as those who are equipped in military fashion to fight against invaders use many tactics against them—either drawing bows that shoot arrows, or hurling stones from slings, or boldly charging them with drawn swords—so also Satan employs every strategy in waging war against the saints through diverse sins.
But let us just now investigate this question, whether all the blessed disciples in common were seized with this malady? whether this thought entered all at once? But it is, in my opinion, altogether incredible to suppose that all of them at the same moment became the common prey of one malady: but when, as I imagine, it happened to one, the wise Evangelist, that he might not be found framing an accusation against an individual among his fellow disciples, expresses himself indefinitely, saying, "There entered a thought among them, who of them is chief.'' By this, however, we are permitted to see how very wily Satan is in doing evil. For most versatile and full of contrivance is this snake for mischief, plotting in a diversity of ways against those whose love is fixed upon an honourable life, and who earnestly seek after more excellent virtues: and if by fleshly pleasures he can prevail over any one's mind, he savagely makes the assault, and sharpens the goad of voluptuousness, and by the very audacity of his attacks, humbles to base lusts even a well-confirmed mind. But if any one be manly, and escape from these snares, he then uses other artifices, contriving baits to tempt him unto mental maladies. For he sows some seed or other displeasing to God: and in those in whom there is something noble, and the praise of an excellent life, he excites the passion of vainglory, exciting them by little and little to an abominable haughtiness. For just as those who in warlike guise are equipped to do battle with invaders, use many contrivances against them; either drawing bows, which discharge arrows, or hurling stones from slings, or manfully charging them with drawn swords: so also Satan uses every artifice in carrying on war against the saints by means of manifold sins.
The passion and desire for vainglory attacked one of the holy Apostles. For the very fact of disputing about who among them is the chief is the mark of an ambitious person, eager to stand at the head of the rest. But Christ, who knows how to deliver, did not sleep. He saw this thought springing up in the disciple's mind like some bitter plant, as Scripture says. He saw the tare, the work of the wicked sower. And before it grew up high, before it struck its root down deep, before it grew strong and took possession of the heart, He, so to speak, tears up the evil by the very root. He saw the barbarian's arrow that had found entrance, and before it prevailed and pierced through the mind, He prepares a medicine. For when passions are only beginning in us and are, so to speak, still in their infancy—not yet full grown or firmly rooted—they are easily overcome. But when they have increased and grown strong, they are hard to put off and behave with considerable audacity. For this reason one of the wise said: "If the spirit of the ruler rise up against you, do not leave your place, for yielding heals many sins."
The passion, therefore, and lust of vainglory attacked some one of the holy Apostles; for the mere disputing who of them is the chief, is the mark of an ambitious person, eager to stand at the head of the rest. But He slept not Who knoweth how to deliver, even Christ; He saw in the disciple's mind this thought, springing up, in the words of Scripture, like some bitter plant: He saw the tare, the work of the wicked sower: and before it grow up high; before it struck its root down deep; before it grew strong, and took possession of the heart; He, so to speak, tears up the evil by the very root. He saw the barbarian's arrow that had found entrance: and before it prevailed, and pierced through the mind, He contrives a medicine. For when passions are but beginning in us, and, so to speak, as yet in their infancy, and not full grown, nor firmly rooted, they are easily overcome. But when they have increased, and grown strong, they are hard to put off, and bear themselves with no little audacity. For this reason one of the wise said: "If the spirit of the ruler rise up against thee, leave not thy place: for yielding heals many sins."
How, then, does the Physician of souls cut out the passion of vainglory? How does He deliver the beloved disciple from becoming prey to the enemy and from something hateful to both God and humanity? "He took a child," it says, "and set it by Him," and made this event a means of benefiting both the holy Apostles themselves and us, their successors. For this disease typically preys upon all those who are in any way superior to other people.
In what way, then, does the Physician of souls amputate the passion of vainglory? How does He deliver the beloved disciple from being the prey of the enemy, and from a thing hateful to God and man? "He took a child, it says, and set it by Him;" and made the event a means of benefiting both the holy Apostles themselves, and us their successors: for this malady as a general rule preys upon all those who are in any respect superior to other men.
But what did He make the child He had taken a type and representation of? Of an innocent and unambitious life. For the mind of a child is free from deceit, and his heart is sincere. His thoughts are simple. He does not covet rank and does not know what it means for one person to be higher in position than another. He has no reluctance to be considered the least, and he does not place himself above any other person. Even if he is from a good family by birth, he does not argue about dignity even with a slave. And though he may have rich parents, he is unaware of any difference between himself and poor children. On the contrary, he enjoys being with them and talks and laughs with them without distinction. In his mind and heart there is great openness that comes from simplicity and innocence. For the Savior once said to the holy Apostles, or rather to all those who love Him: "Truly I say to you, unless you are converted and become like these children, you cannot enter the kingdom of God." And at another time, when the women were bringing their infants to Him and the disciples tried to stop them, He said, "Let the little children come to Me, and do not forbid them, for the kingdom of heaven belongs to such as these." And again, the most wise Paul desires that those who believe in Christ should be "mature in understanding, but infants in malice." And another of the holy Apostles said: "As newborn babies, desire the pure spiritual milk, so that you may grow by it to salvation, if indeed you have tasted that the Lord is good."
But of what did He make the child He had taken a type and representation? Of an innocent and unambitious life. For the mind of a child is void of fraud, and his heart sincere; his thoughts are simple; he covets not rank, and knows not what is meant by one man being higher in station than another: he has even no unwillingness to be regarded as the least, nor sets himself above any other person whatsoever: and though he be of good family by birth, he does not quarrel about dignity even with a slave: nor though he have rich parents, is he aware of any difference between himself and poor children. On the contrary, he likes being with them, and talks and laughs with them without distinction. In his mind and heart there is great frankness arising from simplicity and innocence. For even the Saviour once said to the holy Apostles, or rather to all those who love Him: "Verily I say unto you, that unless ye be converted, and become like these children, ye cannot enter the kingdom of God." And at another time again, when the women were bringing to Him their infants, and the disciples prevented them, He said, "Suffer the little children, and forbid them not, to come unto Me; for of such as they is the kingdom of heaven." And again the most wise Paul desires that those who believe in Christ should be " grown men in understanding, but in malice babes." And another of the holy Apostles said: "As babes just born, love the rational and pure milk, that ye may grow thereby unto salvation, if so be ye have tasted that the Lord is kind."
As I said, Christ brought forward the child as a pattern of simplicity and innocence, "and set him also by Him," showing through him, as in a figure, that He accepts and loves those who are like this, and considers them worthy, so to speak, of standing at His side, since they are like-minded with Him and eager to follow in His steps. For He said, "Learn of Me: for I am meek, and lowly in heart." And if He who transcends all and is crowned with such surpassing glories is lowly in heart, how can it not bring upon people like us—yes, upon ourselves—the blame of utter madness if we do not conduct ourselves humbly toward the poor and learn what our nature is, but instead love to boast ourselves ambitiously beyond our measure!
As I said then, Christ brought forward the child as a pattern of simplicity and innocence, "and set him also by Him;"" shewing by him, as in a figure, that He accepts and loves those who are such, and deems them worthy, so to speak, of standing at His side, as being like-minded with Him, and anxious to tread in His steps. For He said, "Learn of Me: for I am meek, and lowly in heart." And if He Who transcends all, and is crowned with such surpassing glories, is lowly in heart, how must it not bring upon such as we are, yea, even upon our very selves, the blame of utter madness, if we do not bear ourselves humbly towards the poor, and learn what our nature is, but love to vaunt ourselves ambitiously above our measure!
And He further says: "He that receiveth this child in My name receiveth Me: and he that receiveth Me receiveth Him that sent Me." So the reward is one and the same for those who honor the saints, whether the person being honored happens to be of humble rank or of high position and dignity—for he receives Christ, and through Him and in Him the Father. How utterly foolish it was, then, for them to quarrel among themselves and seek pre-eminence and refuse to be thought inferior to others, when they were all going to be accepted on equal terms!
And He further says: "He that receiveth this child in My name receiveth Me: and he that recciveth Me receiveth Him that sent Me." Since, therefore, the reward of those that honour the saints is one and the same, whether he who is honoured be, if it so chance, of modest rank, or of exalted station and dignity;—-for he receiveth Christ, and by Him and in Him the Father;—-how was it not utterly foolish for them to quarrel among themselves, and aim at pre-eminence, and be unwilling to be thought inferior to others, when they were to be accepted on equal terms!
But He makes the meaning of this statement even clearer by saying: "For he that is least among you all, the same is chief." And how is he the chief who is regarded as the least? Is the comparison about virtue? But how can this be? The foremost place is not given to someone who is chief in virtue over someone who is not. In what way, then, is he chief who is least? Most likely, then, He calls him least whom humble things please, and who, from modesty, does not think highly of himself. Such a person pleases Christ, for it is written "that every one that exalteth himself shall be abased: and he that humbleth himself shall be exalted." And Christ Himself says somewhere, "Blessed are the poor in spirit: for theirs is the kingdom of heaven." The ornament, therefore, of a sanctified soul is a poor and humble mind. But the desire to think highly of oneself, and to quarrel with the brethren for the sake of honor and dignity, and foolishly to fight with them, is likewise a disgrace. Such behavior separates friends and perhaps even makes bitter enemies of those whose temperaments are similar. It overpowers the law of nature and undermines that natural affection which we owe our brethren. It divides lovers and sometimes even makes enemies of one another those who are united by being born from the same womb. It fights against and resists the blessings of peace. It is miserable, a sickness invented by the wickedness of the devil. For what is more deceptive than vainglory? Like smoke it is scattered; like a cloud it passes away, and like the vision of a dream it changes into nothing. It scarcely equals grass in endurance, and withers like grass. For it is written that "all flesh is grass, and all the glory of man as the flower of grass." It is a weakness, therefore, despised even among us and numbered among the greatest evils. For who does not consider a vainglorious person, puffed up with empty airs, an annoyance? Who does not regard with contempt and call a "boaster" someone who refuses to be on an equality with others and pushes himself forward as if claiming to be considered their superior? Let, then, the sickness of vainglory be far from those who love Christ, and let us rather consider our companions as better than we are and be eager to adorn ourselves with that humility of mind which is well-pleasing to God. For being thus simple-minded, as befits saints, we shall be with Christ, Who honors simplicity, by Whom and with Whom, to God the Father, be praise and dominion with the Holy Ghost, for ever and ever, Amen.15
But He makes the purport of this declaration even still more plain by saying: "For he that is least among you all, the same is chief." And how is he the chief, who is regarded as the least? Is the comparison in point of virtue? But how can this he? The foremost place is not assigned to him who is chief in virtue above him who is otherwise. In what way, then, is he chief who is least? Probably, then, He calls him least whom lowly things please, and who, from modesty, does not think highly of himself. Such a one pleases Christ: for it is written, "that every one that exalteth himself shall be abased: and he that humbleth himself shall be exalted." And Christ Himself somewhere says, "Blessed are the poor in spirit: for their's is the kingdom of heaven." The ornament, therefore, of a soul that is sanctified is a poor and humble mind: but the wish to think highly of oneself, and to be at strife with the brethren for the sake off honour and dignity, and foolishly to quarrel with them, is in like manner a disgrace. Such conduct separates friends, and makes even those perhaps great enemies whoso dispositions are similar. It overpowers the law of nature, and subverts that innate affection which we owe our brethren. It divides lovers, and sometimes makes even those enemies of one another, who are united by being born from one womb. It fights against and resists the blessings of peace. Miserable is it, and a malady invented by the wickedness of the devil. For what is there more delusive than vainglory? Like smoke it is dispersed; like a cloud it passeth away, and like the vision of a dream changeth into nothingness. It scarcely equalleth the herbage in endurance, and withereth like grass. For it is written, that "all flesh is grass, and all the glory of man as the flower of grass." It is a weakness, therefore, despised even among us, and numbered among the greatest evils. For who does not reckon a vainglorious man, inflated with empty airs, an annoyance? Who does not regard with contempt, and give the name of "boaster," to one who refuses to be on an. equality with others, and thrusts himself forward as if claiming to be accounted their superior? Let, then, the malady of vaingloriousness be far from those who love Christ: and lot us rather consider our companions as better than we are, and be anxious to adorn ourselves with that humility of mind, which is well-pleasing to God. For being thus simple-minded, as becometh saints, we shall be with Christ, Who honoureth simplicity: by Whom and with Whom, to God the Father, be praise and dominion with the Holy Ghost, for ever and ever, Amen.15
And John answered and said: Teacher, we saw someone casting out demons in Your Name, and we stopped him because he does not follow with us. But Jesus said to him: Do not stop him, for he is not against you. For whoever is not against you is on your side.
9:49-50. And John answered and said: Teacher, we saw one casting out devils in Thy Name, and we forbade him because he followeth not with us. But Jesus said unto him: Forbid him not: for he is not against you. For whosoever is not against you, is on your part.
Paul requires us to "prove everything," and says, "Be wise money-changers." But we can obtain exact and careful knowledge of each particular matter from no other source than from divinely-inspired Scripture. For David in the Psalms, addressing Christ, the Savior of all, declares, "Your law is a lamp to my feet, and a light to my paths." And Solomon also writes that "the commandment of the law is a lamp and a light." For just as this physical light that is in the world, by falling on our bodily eyes, dispels the darkness, so also the law of God, when admitted into the mind and heart of man, illuminates it thoroughly, and does not allow it to stumble over the obstacles of ignorance, nor be caught in the evils of sin.
PAUL requires us to "prove every thing," and says, "Be wise money-changers." But an exact and scrupulous knowledge of each particular matter we can obtain from no other source than from divinely-inspired Scripture. For David in the Psalms, addressing as it were Christ, the Saviour of all, declares; "Thy law is a lamp to my feet, and a light unto my paths." And Solomon also writes, that "the commandment of the law is a lamp and a light." For just as this sensible light that is in the world, by falling on our bodily eyes, dispels the darkness; so also the law of God, when admitted into the mind and heart of man, illuminates it thoroughly, and does not suffer it to fall against the stumblingblocks of ignorance, nor be caught in the wickednesses of sin.
I say this because I admire the skillfulness displayed here in these Gospel lessons just set before us, and you no doubt want to be taught their meaning, since you have gathered here out of love for the sacred doctrines and have eagerly formed this present meeting. So what do the wise disciples say, or what do they want to learn from Him Who gives them all wisdom and reveals to them the understanding of every good work? "Teacher, we saw someone casting out demons in Your name, and we forbade him." Has the sting of envy troubled the holy disciples? Do they resent those who are highly favored? Have even they allowed into themselves a passion so abominable and hateful to God? "We saw someone," they say, "casting out demons in Your name, and we forbade him." Tell me, do you forbid someone who troubles Satan in Christ's name and crushes evil demons? Shouldn't you have considered instead that he was not the one doing these wonders, but that the grace within him was working the miracle through the power of Christ? How then do you forbid someone who wins victory in Christ? "Yes," he says, "for he does not follow with us." What a blind statement! For even if he is not numbered among the holy Apostles, though he is crowned with Christ's grace, he is still equipped with apostolic powers just as you are. There are many different varieties of Christ's gifts, as the blessed Paul teaches, saying, "that to one is given the word of wisdom, but to another the word of knowledge, and to another faith, and to another gifts of healings."
And this I say from admiration of the skilfulness here also displayed in the lessons from the Gospel just set before us, and the purport of which ye doubtless wish to be taught, seeing ye have assembled here from love of the sacred doctrines, and with eagerness have formed the present meeting. What therefore do the wise disciples say, or what do they wish to learn from Him Who endoweth them with all wisdom, and revealeth to them the understanding of every good work? "Teacher, we saw one casting out devils in Thy name, and we forbade him." Has the sting of envy troubled the holy disciples? Do they grudge those highly favoured? Have even they admitted within them a passion so abominable and hateful to God? "We saw one, they say, casting out devils in Thy name, and we forbade him." Tell me, dost thou forbid one who in Christ's name troubles Satan, and crushes evil demons? How was it not thy duty rather to reflect, that he was not the doer of these wonders, but that the grace which was in him wrought the miracle by the power of Christ? How therefore dost thou forbid him who in Christ wins the victory? "Yes," he saith; for he followeth not with us." Oh blind speech! For what if he be not numbered among the holy Apostles, who is crowned with Christ's grace, yet is he equally with you adorned with apostolic powers. There are many diversities of Christ's gifts, as the blessed Paul tcacheth, saying; "that to one is given the word of wisdom, but to another the word of knowledge: and to another faith; and to another gifts of healings."
What therefore is the meaning of his "not walking with us," or what is the force of the expression? Look then, for I will tell you as well as I can. The Savior gave the holy Apostles authority over unclean spirits, to cast them out, and to heal every disease and every sickness among the people. And so they did, and the grace given to them was not ineffectual. For they returned with joy, saying, "Lord, even the devils are subject to us in Your name." They imagined, therefore, that permission was given not to anyone else but to themselves alone to be invested with the authority which He had granted them. For this reason they draw near and want to learn whether others also might exercise it, even though they had not been appointed to the apostleship, nor even to the office of teacher.
What therefore is the meaning of his "not walking with us," or what is the force of the expression? Look then; for I will tell you as well as I can. The Saviour gave the holy Apostles authority over unclean spirits, to cast them out, and to heal all disease and all sickness among the people. And so they did; nor was the grace given them ineffectual. For they returned with joy, saying; "Lord, even the devils are subject to us in Thy name." They imagined, therefore, that leave was given not to any one else but to themselves alone to be invested with the authority which He had granted them. For this reason they draw near, and want to learn, whether others also might exercise it, even though they had not been appointed to the apostleship, nor even to the office of teacher.
We find something similar in the ancient sacred Scriptures as well. God once said to the high priest Moses: "Choose seventy men from the elders of Israel, and I will take some of the Spirit that is upon you and give it to them." When those who were chosen had gathered at the former tabernacle—except for two men who had stayed in the camp—the spirit of prophecy descended upon them. Not only did those assembled in the holy tabernacle prophesy, but those who had stayed in the camp did as well. But Joshua, who stood before Moses, said, "Eldad and Medad are prophesying in the camp. My lord Moses, forbid them." And Moses said to Joshua, "Are you jealous for my sake? I wish that all the Lord's people were prophets, with the Lord putting His Spirit upon them." But it was Christ who at that time made the high priest Moses speak this way through the Holy Spirit. And here also, in person, He says to the holy Apostles: "Do not forbid the one who is crushing Satan"—that is, in His name—"for he is not against you. The one who is not against you is on your side." For on the side of those of us who love Christ are all who wish to act for His glory and are crowned by His grace. And this is a law for the churches that continues even to this day. For we honor only those who lift up holy hands and purely and without fault or blame rebuke unclean spirits in Christ's name and deliver many people from various diseases, because we know that it is Christ who works in them.16
We find something like this also in the ancient sacred Scriptures. For God once said to the hierophant Moses: "Choose thee seventy men of the elders of Israel, and I will take of the Spirit that is upon thee, and give it," He says, "to them." And when those who were chosen had assembled at the former tabernacle, two men only excepted, who had remained in the camp, and the spirit of prophecy descended upon them, not only those who were assembled in the holy tabernacle prophesied, but those also who had remained in the camp. But "Jeshua, it says, who stood before Moses, said, Eldad and Midad, lo! they prophesy in the camp. My lord Moses forbid them. And Moses said unto Jeshua, Enviest thou me? Would that all the Lord's people were prophets, the Lord putting His Spirit upon them." But it was Christ Who at that time made the hierophant Moses thus speak by the Holy Ghost: and here also in person He saith to the holy Apostles; "Forbid not him who is crushing Satan," that is, in His name, "for he is not against you, He says; for he who is not against you is on your part." For on the part of us who love Christ, are all who wish to act to His glory, and are crowned by His grace. And this is a law to the churches continuing even to this day. For we honour only those who lift up holy hands, and purely and without fault or blame, in Christ's name, rebuke unclean spirits, and deliver multitudes from various diseases: for we know that it is Christ Who worketh in them.16
We must, however, examine such things carefully. For there are indeed men who have not been counted worthy of Christ's grace, but who make the reputation of being saints and honorable an opportunity for gain. Of such people one may say that they are bold and shameless hypocrites who seize honors for themselves, even though God has not called them to do so. They praise themselves and imitate the bold actions of the false prophets of old, of whom God said, "I have not sent the prophets, yet they ran: I have not spoken unto them, yet they prophesied." And so too may He say of these: I have not sanctified them, but they falsely claim the gift for themselves. They have not been counted worthy of My grace, but wickedly seize those things which I bestow only on such as are worthy to receive them. These people, making a show of fasting, walk around looking sad with downcast expressions, while being full of fraud and baseness. And often they take pride in letting their nails grow long. They are especially fond of having a sallow complexion. And though no one compels them, they delight in enduring such misery as men must bear in prison, hanging collars on their necks and putting fetters sometimes on their hands and feet. The Savior has commanded us to avoid such persons, saying, "Beware of those who come to you in sheep's clothing, but within are ravening wolves."
We must, however, examine such things carefully. For there are verily men, who have not been counted worthy of Christ's grace, but make the reputation of being saints and honourable an opportunity of gain. Of such one may say, that they are bold and shameless hypocrites, who seize honours for themselves, even though God has not called them thereto; they praise themselves, and imitate the bold doings of the false prophets of old, of whom God said; "I have not sent the prophets, yet they ran: I have not spoken unto them, yet they prophesied." And so too may He say of these, I have not sanctified them, but they falsely assume the gift for themselves: they have not been counted worthy of My grace, but wickedly seize those things which I bestow on such alone as are worthy to receive them. These, making a show of fasting, walk sadly with downcast looks, while full of fraud and baseness. And often they pride themselves on letting their nails grow long: and are especially fond of their complexion being sallow: and though no one compel them, they delight in enduring such misery as men have to bear in prison, hanging collars on their necks, and putting fetters sometimes on their hands and feet. Such persons the Saviour has commanded us to avoid, saying; "Beware of those who come to you in sheep's clothing: but within are ravening wolves."
To this, however, someone may object, 'But who, O Lord, knows the heart of man? Who sees what is concealed within us, except You alone, who by Yourself formed our hearts and test hearts and reins?' Yes, He says: "By their fruits you shall know them"—not by appearances, not by outward show, but by fruits. For what is the object of their hypocrisy? Clearly it aims at the love of gain. For they gaze eagerly at the hands of those who visit them, and if they see them empty, they are greatly distressed and stung with annoyance. For piety is merchandise to them. If, however, you love wealth and lust after shameful gains, and have given a place in your mind to that most shameful passion—the love of money—put off the sheep's skin. Why do you labor in vain by pretending to have an austere and unworldly conduct? Abandon this excessive strictness of life, and aim instead at being one who is contented with little. Ask this of God: seek His righteousness: "Cast your care upon the Lord, and He shall nourish you."
To this, however, some one may object, 'But who, O Lord, knows the heart of man? Who sees what is concealed within us, but Thou alone, Who by Thyself didst form our hearts, and tryest hearts and reins? Yes, He says: "By their fruits ye shall know them:" not by appearances, not by outward show, but by fruits. For what is the object of their hypocrisy? Plainly it looks to the love of gain. For they gape at the hands of those who visit them: and if they see them empty, they are greatly distressed, and stung with annoyance. For piety is with them merchandize. If, however, thou lovest wealth, and lusteth after base gains, and hast given a place in thy mind to that most base passion,—-the love of money,—-put off the sheep's skin; why labourest thou in vain, by making a pretence of an austere and unworldly conduct? Abandon this excessive rigour of life, and aim instead at being one who is contented with little. Ask this of God: seek His righteousness: "Cast thy care upon the Lord: and He shall nourish thee."
But there are even some who use incantations and certain abominable mutterings from time to time, and wickedly perform certain fumigations, and command the use of amulets. 'But yet,' someone says, 'those who have thoughtlessly taken part in these practices use the Name of the Lord of Sabaoth in their incantations.' Are we, then, to acquit them of blame because they bestow on a wicked and impure devil an expression suitable to God alone, and call the wicked Satan the Lord of Sabaoth, asking of him as the reward of blasphemy aid in the things they request of him? Not that he really aids them, for he is powerless, but rather brings down to the pit of destruction those who call upon him. For the Lord does not speak untruly when He says that Satan does not cast out Satan.1718
But there are even some who use from time to time incantations and certain abominable mutterings, and wickedly make certain fumigations, and command the use of amulets. 'But yet,' says one, 'who has without thought taken part in these practices, in their incantations they use the Name of the Lord of Sabaoth.' Are we, then, to acquit them of blame because they bestow on a wicked and impure devil an expression suitable to God only, and call the wicked Satan the Lord of Sabaoth; asking of him as the reward of blasphemy, aid in the things they request of him? Not that he really aids them, for he is powerless; but rather brings down to the pit of destruction those that call upon him. For the Lord speaketh not untruly where He says that Satan casteth not out Satan.1718
For our salvation and for pleasing God, we must stay far away from everything like this. But when you see someone who has been raised in the church, innocent, simple, without hypocrisy, whose way of life is worthy of imitation, who is known by many as a companion of holy monks, who avoids the practices of the city, who loves deserted places, who does not love money or divisions, and beyond all this, has correct faith and is made honorable by the grace of Christ through the working of the Holy Spirit, so that he is even able to do those things that are done through Christ—approach such a person with confidence. He will pray for you in purity, and his grace will serve you. For the Savior and Lord of all grants the requests of those who ask Him, by whom and with whom to God the Father be praise and dominion, with the Holy Spirit, forever and ever, Amen.
It is necessary, therefore, for our salvation and well-pleasing to God, to flee far from every thing like this. But when thou seest one who has been brought up in the church, innocent, simple, without hypocrisy, whose mode of life is worthy of emulation, who is known of many as the companion of holy monks, who flees from the arts of the city, who is fond of desert places, who loves not gain, nor schisms, and, besides all this, has a correct faith, and is made honourable by the grace of Christ, through the operation of the Holy Ghost, so as to be even able to work those things that are by Christ; unto such a one draw near with confidence: he shall pray for thee purely, and his grace shall minister unto thee. For the Saviour and Lord of all grants the requests of those who ask Him: by Whom and with whom to God the Father be praise and dominion, with the Holy Ghost, for ever and ever, Amen.
When the time approached for Jesus to be taken up, He resolutely set out for Jerusalem. He sent messengers ahead of Him, and they went into a Samaritan village to prepare for His arrival. But the people there would not welcome Him because He was heading toward Jerusalem. When His disciples James and John saw this, they said, "Do You want us to call down fire from heaven to destroy them?" But Jesus turned and rebuked them, and they went to another village.
9:51-56. And it came to pass that when the days were fulfilled for His being taken up, that He set His face to go to Jerusalem: and sent messengers before His face, and they went and entered into a village of the Samaritans to make ready for Him. And they did not receive Him, because His face was as though He would go to Jerusalem. And when His disciples James and John saw it, they said, Wilt Thou that we bid fire come down from heaven to consume them? But He turned and rebuked them, and went to another village.
Those who are blessed with vast wealth and take pride in their abundant riches gather suitable people to their banquets and set before them lavishly furnished tables, creating pleasure beyond mere satisfaction of hunger through a variety of dishes and different kinds of sauces. But this brings no benefit—rather, it causes great harm to those who feast. For more than enough, once hunger has been satisfied, is always harmful. However, those who possess heavenly riches, who know the sacred doctrines, and who have been enlightened with divine light, nourish their souls by feasting them on instructive teaching, so that they may become both fruitful toward God and skilled in the path to all virtue, and earnest in accomplishing those things through which a person reaches a good end. The sacred Word invites us to this spiritual and holy table, for it says, "Eat and drink, and be drunk, my friends." But friends of whom? Clearly of God. And it is worth noting that we are to be drunk with these things, and that we can never be satisfied with what builds us up. Let us see, then, what kind of benefit the lesson from the Gospel sets before us on this occasion.
Those who are abundantly endowed with vast wealth, and pride themselves on their ample riches, assemble fit persons to their banquets, and set before them a sumptuously furnished table, producing by a diversity of dishes and sauces of various kinds a pleasure superior to the mere satisfying of hunger. But from this no benefit arises, but rather great injury to the banqueters. For more than a sufficiency after the calls of hunger have been satisfied is always hurtful. But those who possess heavenly riches, and know the sacred doctrines, and have been illuminated with divine light, nourish their souls by feasting them on instructive discourses, in order that they may become both fruitful towards God, and skilled in the pathway unto all virtue, and earnest in accomplishing those things by means of which a man attains to a happy issue. To this intellectual and holy table, therefore, the sacred Word invites us; for it says, "Eat and drink, and be drunken, my friends." But friends of whom? evidently of God. And it is worthy of note that we are to be drunken with these things, and that we can never be satiated with that which is to our edification. Let us see, therefore, what kind of profit the lesson from the Gospel sets before us upon the present occasion.
For when, it says, the days were fulfilled for His being taken up, He set His face to go to Jerusalem. By this is meant that since the time had now come when He would finally endure His saving passion for us and then ascend to heaven to dwell with God the Father, He determined to proceed to Jerusalem. For this is, I think, the meaning of His having set His face. He therefore sends messengers to prepare lodging for Him and His companions. And when they came to a village of the Samaritans, they were not received. At this the blessed disciples were indignant, not so much on their own account as because the Samaritans did not honor Him Who is Savior and Lord of all. And what followed? They murmured greatly, and since His majesty and power were well known to them, they said, "Lord, do you want us to command fire to come down from heaven and consume them?" But Christ rebuked them for speaking this way. And in these last words lies the point of the lesson, and therefore let us carefully examine the whole passage. For it is written, "Churn milk, and it becomes butter."19
"For when," it says, "the days were fulfilled for His being taken up, He set His face to go to Jerusalem." By which is meant, that as the time had now come when at length having borne for us His saving passion, He should ascend to heaven, and dwell with God the Father, He determined to proceed to Jerusalem. For this is, I think, the meaning of His having set His face. He sends, therefore, messengers to prepare a lodging for Him and His companions. And when they came to a village of the Samaritans, they were not received. At this the blessed disciples were indignant, not so much on their own account as because they did not honour Him Who is Saviour and Lord of all. And what followed? They murmured greatly: and as His majesty and power was not unknown to them, they said, "Lord, wilt thou that we bid fire come down from heaven, and consume them?" But Christ rebuked them for so speaking. And in these last words lies the purport of the lesson: and therefore let us accurately examine the whole passage. For it is written, "Churn milk, and it becomes butter."19
It would be wrong, then, to say that our Savior did not know what was about to happen. Since He knows all things, He obviously knew that His messengers would not be received by the Samaritans. There can be no doubt about this. Why, then, did He command them to go ahead of Him? The reason was His constant practice of benefiting the holy Apostles in every possible way. To this end, He sometimes put them to the test. For example, He was once sailing on the lake of Tiberias with those mentioned above. While sailing, He fell asleep deliberately. When a violent wind rose on the lake, a rough and unusual storm began to rage, and the boat was in danger and the crew alarmed. He intentionally allowed the storm and the fury of the tempest to rage against the ship in order to test the faith of the disciples and to reveal the greatness of His power. And this was indeed the result. In the smallness of their faith, they said, "Master, save us, we perish." He immediately arose and showed that He is Lord of the elements, for He rebuked the sea and the tempest, and there was a very great calm. So also on this occasion: He did know that those who went ahead to announce that He would stay with them would not be received by the Samaritans, but He allowed them to go so that this too might be a means of benefiting the holy Apostles.
It would be untrue, then, to affirm that our Saviour did not know what was about to happen: for as He knows all things, He knew, of course, that His messengers would not be received by the Samaritans. Of this there can be no doubt. Why, then, did He command them to precede Him? The reason of it was His custom assiduously to benefit the holy Apostles in every possible way: and for this end His practice sometimes was to put them to the proof. As for instance, He was sailing once upon the lake of Tiberias with those named above; and while so doing he fell asleep purposely: and a violent wind having risen upon the lake, a rough and unusual storm began to rage, and the boat was in danger, and the crew in alarm. For He intentionally permitted the storm and the fury of the tempest to rage against the ship, to try the faith of the disciples, and to make manifest the greatness of His power. And this, also, was the result. For they, in the littleness of their faith, said, "Master, save us, we perish." And He at once arose and shewed that He is Lord of the elements; for He rebuked the sea and the tempest, and there was an exceeding great calm. And so also on this occasion: He knew, indeed, that those who went forward to announce that he would lodge with them would not be received by the Samaritans; but He permitted them to go, that this again might be a means of benefiting the holy Apostles.
What, then, was the purpose of this occurrence? He was going up to Jerusalem, as the time of His passion was already drawing near. He was about to endure the insults of the Jews. He was about to be rejected by the scribes and Pharisees and to suffer those things which they inflicted upon Him when they carried out their complete violence and wicked audacity. So that the disciples might not be troubled when they saw Him suffering, He wanted them to understand that He expected them also to be patient and not to complain greatly, even if people treat them with contempt. He therefore used the contempt they experienced from the Samaritans as a kind of preparatory exercise in this matter. The Samaritans had not received the messengers. It was the disciples' duty, following in their Lord's footsteps, to bear it patiently as is fitting for saints, and not to say anything angry about them. But they were not yet in that frame of mind. Instead, seized with too heated indignation, they wanted to call down fire upon them from heaven, as far as their intention went. But Christ rebuked them for speaking this way.
What, then, was the purpose of this occurrence? He was going up to Jerusalem, as the time of His passion was already drawing near. He was about to endure the contumelies of the Jews; He was about to be set at nought by the scribes and Pharisees; and to suffer those things which they inflicted upon Him when they proceeded to the accomplishment of all violence and wicked audacity. In order, therefore, that they might not be offended when they saw Him suffering, as understanding that He would have them also to be patient, and not to murmur greatly, even though men treat them with contumely, He, so to speak, made the contempt they met with from the Samaritans a preparatory exercise in the matter. They had not received the messengers. It was the duty of the disciples, treading in the footsteps of their Lord, to bear it patiently as becometh saints, and not to say anything of them wrathfully. But they were not yet so disposed; but being seized with too hot indignation, they would have called down fire upon them from heaven, as far as their will went. But Christ rebuked them for so speaking.
Consider how great the difference is between us and God—the distance is immeasurable. He is slow to anger, patient, and shows incomparable gentleness and love for humanity. But we who are earthly are quick to anger, hasty to lose patience, and refuse indignantly to be judged by others when we are caught doing something wrong, while we are most ready to find fault with others. Therefore God, the Lord of all, declares: "For My thoughts are not as your thoughts, nor your ways as My ways; but as the heaven is far from the earth, so are My ways from your ways, and My thoughts from your thoughts." That is what the Lord of all is like. But we, as I said, are easily irritated and quickly moved to anger. Sometimes we take severe and unbearable vengeance on those who have caused us some trivial annoyance. Though we are commanded to live according to the Gospel, we fall short even of what the law required. The law said, "Eye for eye; tooth for tooth; hand for hand," commanding that equal retribution should be enough. But we, as I said, even when we have suffered only a small wrong, retaliate very harshly. We forget Christ, who said: "The disciple is not greater than his teacher, nor the slave than his master," and who "when He was reviled, reviled not again; when suffering, threatened not; but committed His cause to Him Who judges righteously." The patient Job, who followed this path, is rightly admired, for it is written of him, "What man is like Job, who drinks wrongs like a drink?" So for their benefit, He rebuked the disciples, gently restraining their sharp anger and not allowing them to speak violently against those who sinned. Instead, He persuaded them to be patient and to maintain a mind unmoved by such things.
See here, I pray, how great is the difference between us and God: for the distance is immeasurable. For He is slow to anger, and long-suffering, and of incomparable gentleness and love to mankind: but we children of earth are quick unto anger, hasty unto impatience, and refuse with indignation to be judged by others when we are found out in committing any wrong act; while we are most ready to find fault with others. And therefore God the Lord of all affirms, saying; "For My thoughts are not as your thoughts, nor your ways as My ways; but as the heaven is far from the earth, so are My ways from your ways, and My thoughts from your thoughts." Such, then, is He Who is Lord of all: but we, as I said, being readily vexed, and easily led into anger, take sometimes severe and intolerable vengeance upon those who have occasioned us some trifling annoyance: and though commanded to live according to the Gospel, we fall short of the practice commanded by the law. For the law indeed said, "Eye for eye; tooth for tooth; hand for hand:" and commanded that an equal retribution should suffice: but we, as I said, though perhaps we have suffered but a trifling wrong, would retaliate very harshly, not remembering Christ, who said: "The disciple is not greater than his teacher, nor the slave than his master;" Who also, "when He was reviled, reviled not again; when suffering, threatened not; but committed His cause to Him Who judgeth righteously." As treading this path much-enduring Job also is justly admired: for it is written of him, "What man is like Job, who drinketh wrongs like a draught?" For their benefit, therefore, He rebuked the disciples, gently restraining the sharpness of their wrath, and not permitting them to murmur violently against those who sinned, but persuading them rather to be longsuffering, and to cherish a mind immovable by ought of this.
This also benefited them in another way: they were to be the teachers of the whole world, traveling through cities and villages and proclaiming everywhere the good news of salvation. As they carried out their mission, they would necessarily encounter evil people who would reject the divine message and, in a sense, refuse to welcome Jesus into their homes. If Christ had praised them for wanting fire to come down on the Samaritans and inflict such severe punishment on them, they would have acted the same way in many other situations. Whenever people ignored the sacred message, they would have pronounced judgment on them and called down fire from heaven. What would have happened then? Countless people would have suffered, and the disciples would no longer have been healers of the sick but instead torturers, unbearable to people everywhere. Therefore, when they became extremely angry at the insult from the Samaritans, they were rebuked for their own benefit. This was so they could learn that as ministers of the divine message, they needed to be full of patience and gentleness instead—not vengeful, not prone to anger, and not viciously attacking those who offended them.20
It benefited them also in another way: they were to be the instructors of the whole world, and to travel through the cities and villages, proclaiming everywhere the good tidings of salvation. Of necessity, therefore, while seeking to fulfil their mission, they must fall in with wicked men, who would reject the divine tidings, and, so to speak, not receive Jesus to lodge with them. Had Christ, therefore, praised them for wishing that fire should come down upon the Samaritans, and that so painful a torment should be inflicted upon them, they would have been similarly disposed in many other instances, and when men disregarded the sacred message, would have pronounced their condemnation, and called down fire upon them from above. And what would have been the result of such conduct? The sufferers would have been innumerable, and no longer would the disciples have been so much physicians of the sick, as torturers rather, and intolerable to men everywhere. For their own good, therefore, they were rebuked, when thus enraged beyond measure at the contumely of the Samaritans: in order that they might learn that as ministers of the divine tidings, they must rather be full of longsuffering and gentleness; not revengeful; not given to wrath, nor savagely attacking those who offend them.20
Paul shows us that those who carried God's message were patient and enduring. He wrote, "I think God has displayed us apostles last of all, like people condemned to death, because we have been made a spectacle to the world, to angels, and to people. When we are insulted, we bless. When we are slandered, we try to persuade. We have become like the world's garbage, the refuse of all people, right up to today." He also wrote to others—or really to all who had not yet received Christ in themselves but were still, so to speak, suffering from the same kind of pride as the Samaritans: "We beg you on Christ's behalf: be reconciled to God."
And that the ministers of God's message were longsuffering, Paul teaches us, saying, "For I think that God hath set forth us the apostles last, as it were, condemned to death; for we are made a spectacle unto the world, and to angels, and to men. Being reviled, we bless; being defamed, we persuade: we have become the offscouring of the world; the refuse of all men up to this day." He wrote also to others, or rather to all who had not yet received Christ in them, but, so to speak, were still afflicted with the pride of the Samaritans: "We pray you in Christ's stead, be ye reconciled to God."
Great, therefore, is the benefit of the gospel lessons to those who are truly perfect in mind. May we also, taking them to ourselves, benefit our souls, always praising Christ the Savior of all. Through him and with him, to God the Father be praise and dominion, with the Holy Spirit, forever and ever. Amen.
Great, therefore, is the benefit of the gospel lessons to those who are truly perfect in mind; and may we also, taking them unto ourselves, benefit our souls, ever praising Christ the Saviour of all: by Whom and with Whom to God the Father be praise and dominion, with the Holy Ghost, for ever and. ever, Amen.
The footnotes have been moved to the end and renumbered. Almost all marginal notes, purely textual footnotes, and most Greek or Syriac material have been left out without indicating where.
[Selected footnotes moved to the end and renumbered. Almost all marginalia, any purely textual footnotes, most Greek or Syriac material has been omitted without notice]
I notice this paragraph consists entirely of Greek text without an English translation provided. The instruction states to rewrite in "clear, modern English," which presupposes an English text to work with. Additionally, the context indicates that "most Greek or Syriac material has been omitted without notice," suggesting Greek text is not typically what should appear here.
Could you please provide the English text that needs to be rewritten? If this Greek text is meant to be translated first, I should note that my task as specified is to rewrite existing English translations, not to produce new translations from Greek source material.
ἅ σοι χορηγεῖ σὸς πατὴρ Σατὰν ἀεὶ δἰ ἀγγελικῆς δυνάμεως Ἀζαζὴλ ποιεῖν.
On the whole, I think Ewald's opinion in Krit. Gr. p. 243 is the most defensible—that Azazel means "total separation or removal." Gesenius' objection that Moses would not have used such a difficult word when simpler expressions were available has little force, since Moses may have preserved in this rite some patriarchal observance. Nothing retains ancient words—as well as customs and ideas—as effectively as the ritual of a nation.
Upon the whole, I think Ewald's opinion, Krit. Gr. p. 243, is the most defensible, that Azazel means "total separation or removal;" for Gesenius' objection, that Moses would not have used so hard a word when simpler expressions were at hand, has little force, since possibly Moses may have preserved in this rite some patriarchal observance: and nothing is so retentive of ancient words,—-as well as also of customs and ideas,—-as the ritual of a nation.
This text was transcribed by Roger Pearse, Ipswich, UK, 2006. All material on this page is in the public domain—copy freely.
This text was transcribed by Roger Pearse, Ipswich, UK, 2006. All material on this page is in the public domain – copy freely.
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