Commentary on the Gospel of Luke — Sermons 57-65

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Let me look at this passage and think about how to rewrite it in clear, modern English while preserving all theological precision.

Here is the rewritten paragraph:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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