the cup of salvation, the cup of immortality! But yet not as I will, but as Thou [wilt]. The unhappy one knows that all things I have said have been done: he heard one saying, "Father, I thank Thee, because Thou hast heard me; now I knew that Thou hearest me always" (John 11:41, 42). But now, because I have prayed that the cup of death might pass [from me], lest he think that by my prayer the cup was going to pass and become more sluggish regarding the business of the cross, I make the outcome of the prayer doubtful and say, "But yet not as I will, but as Thou [wilt]." To my Father I assign the power of death; although I have the power to lay down my soul and have the power to take it up again. I hide my divine dignity with rational coverings; I conceal the power of my divinity with human words; I say, "Not as I will, but as Thou [wilt]." B That blind one does not know that my will and my Father's will are one: "For all things whatsoever the Father hath are mine" (John 16:15); and, "I and the Father are one" (John 10:30). "But yet not as I will, but as Thou [wilt]." He will suspend the grain of wheat, and when he swallows me, he will see himself being strangled by a threefold cord. But perhaps some one of the audience will say: "Therefore did Christ mock the devil? Was it lawful for Him to mock him?" To whom we shall answer: Read the Scriptures, and you will find the Father Himself saying to Moses: "Seest thou how I mocked the Egyptians?" (Exod. 10:2). Thus, the Lord also mocked the devil and the demons. For it was fitting that he should be derided as a fool and one speaking magnificently and saying: "In my strength I will do it, and in the prudence of my hands I will take away the boundaries of the nations, and I will plunder their whole globe like a nest, and I will take away as those that are left behind, and there shall be none who will resist me" (Isai. 10:13, 14). It was fitting, therefore, that both he and the demons be mocked, so that Christ might show that those who thus boasted were more foolish than children. They certainly did not know what they were doing; for "if they had known, they would never have crucified the Lord of glory" (I Cor. 2:8). Moreover, the prophet foretold concerning this dragon that he would be mocked, saying: "This dragon which Thou hast formed to mock him" (Ps. 103:26). But C lest by extending the speech too far, we appear to hinder those who wish to bring forth the sense of the Scripture more clearly after us, let us here impose an end to our sermon in silence. For we have undertaken this chapter to be treated, not as if we could omit nothing, but that we might discourse according to our ability and give an opportunity to those who are studious: "Give an opportunity to the wise, and he will be wiser" (Prov. 9:9). But you, beloved, gathering from the Scriptures those things that can confirm these words, explain more fully the things that are more difficult to grasp. For the Lord our God did not refuse the cup of death for fear, as we have said, but by divine dispensation, so that from my very minimal words and sentiments, and from your labors, glory may be rendered to Christ, now and always, and unto the ages of ages. Amen.
CONCERNING THE PARABLE ACCORDING TO LUKE, WHICH IS THUS: A CERTAIN MAN WAS DESCENDING, AND FELL AMONG ROBBERS (Luke 10:30).
Truly according to the divine Apostle, "They that run in a race, all run indeed, but one receiveth the prize" (I Cor. 9:24). The priest ran today, the Levite ran, and the Samaritan alone received the prize. For he ran without labor and passed by those who had come and run before him; for the things that those who had been taught the law had not done, the stranger did rightly. For they, seeing a common nature perishing in another, shut up the bowels of mercy, and with eyes closed passed by him lying there like a dead column, just as that rich man once [passed by] Lazarus thrown at his doors; but the Samaritan, the unbeliever—nay, more faithful than the priests—forgetful of his own affairs, comforted the stranger, and putting aside his urgent business, hastened to cure the wounded one, and fulfilled the law which he had not known, and performed all things that were of the law. "For when the Gentiles, who have not the law, do by nature those things that are of the law; these, not having the law, are a law to themselves: who show the work of the law written in their hearts, their conscience bearing witness to them, and their thoughts between one another accusing them" (Rom. 2:14, 15). What then does the evangelist say? "A certain man was descending from Jerusalem to Jericho, and fell among robbers: who also stripped him, and having laid on stripes, went away, leaving him half-dead. And it happened that a certain priest was descending by the same way: and seeing him, he passed by. Likewise also the Levite, when he was near the place, as he came and saw, passed by. But a certain Samaritan journeying, came near him, and seeing him, was moved with mercy: and approaching bound up his wounds, pouring in oil and wine; and setting him upon his own beast, brought him to an inn, and took care of him. And the next day he brought out two denarii, and gave to the innkeeper, and said to him: Take care of him; and whatsoever thou shalt spend over and above, I, when I return, will repay thee" (Luke 10:30-35). Let us learn, therefore, what Jerusalem is, what Jericho, who the robbers are into whom he fell, what the garment is which they took off him, what the stripes are which they laid upon the man, and why they went away leaving him half-dead; who the priest is, who the Levite, who the Samaritan; what the oil, what the wine, what the bandages, what the beast, what the inn, who the innkeeper, who the two denarii, what the supererogation which he promised to repay, what the return of the Samaritan. Who, therefore, is the man who was descending from Jerusalem to Jericho? Jerusalem is paradise, Jericho is this world; the man who was descending from Jerusalem to Jericho is our first parent, Adam: for falling from paradise, he descended into Jericho, that is, into this world. And coming, he fell among robbers; that is, among the wicked, bloodthirsty demons: who, stripping him of the garment of immortality which he wore before the sin, clothed him with fig leaves. Why with fig leaves? Because the fig is rough and bitter. But because after sin the roughness of things and much bitterness fell to him, therefore he was clothed with fig leaves. "And having laid on stripes," that is, the sorrows of this life. "In the sweat of thy face shalt thou eat thy bread; and: Thorns and thistles shall the earth bring forth to thee; and: In sorrows thou shalt bring forth children" (Gen. 3:17, 18, 16). These are the stripes of the soul. "And went away, leaving him half-dead." For Adam, having transgressed the law of God, was neither among the living, nor altogether dead, because he had not altogether denied God. "And it happened that a certain priest was descending by the same way." He did not say, by chance, but by divine providence. For "by chance" is when someone arrives unperceived and fortuitously; "by divine providence" is when someone has done something through the providence of God. Here, indeed, the priest descended by that way through the providence of God, "and seeing him, he passed by." And likewise the Levite. Who is that priest, who the Levite? The priest is the Mosaic law; the Levite, the prophetic word. They, therefore, came through the providence of God to cure him who had been wounded by the robbers: but when they could not cure him, they passed by. These, therefore, not being able to raise him up as he lay, the Samaritan comes, who is the Lord Christ, the guardian of our souls; for Samaritan signifies guardian. Therefore he says: "A Samaritan journeying came." Nor did he say, "Came to him," but, "Came near him"; that is, bearing flesh as he did, subject to bodily suffering as he did, but without sin. "And seeing him, he was moved with mercy upon him, and approaching bound up his wounds, pouring in oil and wine." What are the bandages, what the oil, what the wine? The bandages are the precepts of Christ; the oil, the holy chrism; the wine, the mystery of the faith. Through these three
our souls. Those who are initiated know this. A Placing him upon his own beast, he led him into the inn. Christ took this beast from the undefiled Virgin. He placed him upon the beast, since he was wounded by the robbers: for, according to the prophet Isaiah, *He hath borne our infirmities and carried our sorrows* (Is. 53, 4). B *And brought him to the inn*; that is, into the holy Church; and took care of him, first by himself. But on the morrow, departing—that is, after the holy resurrection—bringing forth two denarii, he gave them to the host. Who is this host, and what are the two denarii? The host is Paul the apostle, who was set over the Church of the Gentiles; and he is called a host because he receives all and draws all to salvation. Christ, bringing forth two denarii after the resurrection, the Old and the New Testament, gave them to the host, saying to him: *Take care of him*; to you, he says, I entrust the people from among the Gentiles, who have been wounded by the most bloodthirsty of robbers; *only take care of him; and whatsoever thou spendest more, I, when I return, will repay thee*. What, then, does Paul spend with the denarii? The fourteen epistles which he sent to the nations. What is the meaning of: *I will repay thee when I return*? In my second coming, when I come to judge the living and the dead, I will surely repay thee for what thou hast spent; just as Paul himself says: *I have fought the good fight, I have finished my course, I have kept the faith: as to the rest, there is laid up for me a crown of justice, which the Lord the just judge will render to me in that day; and not only to me, but to them also that love his coming* (2 Tim. 4, 7. 8). May it happen then, brothers, that we all attain such a crown, through the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory and power, now and always, and unto the ages of ages. Amen.
On the Birth of the holy Prophet, Precursor, and Baptist John
A An opportune day of solemnity and public joy, in which I have been reminded of the ministry of Gabriel and the priesthood of Zacharias, and I consider him who was condemned to speechlessness through unbelief. For you have heard the evangelist Luke, who has opened to us today this soul-healing infirmary. For the evangelist Luke was a physician by craft; but then he was a healer of bodies, while now he is a travel-guide of events; art has exchanged art, and travel has succeeded travel. What then does Luke, the gifted physician, say? You have heard him just now saying: *According to the custom of the priesthood, it was his lot to offer incense, and Zacharias entered into the temple of the Lord, and all the multitude of the people was praying without at the hour of incense. And behold an angel of the Lord appeared to him, standing on the right side of the altar of incense. And Zacharias seeing him, was troubled, and fear fell upon him. But the angel said to him: Fear not, Zacharias, for thy prayer is heard; and behold thy wife Elizabeth shall bear thee a son, and thou shalt call his name John* (Luke 1, 9-13). O the paradoxical and mystical miracle! B Rightly did Zacharias contradict the angel. He was offering one petition, and was receiving another; he was praying on behalf of the people, and was being named a father of a child; he was seeking pardon for transgressions, and was receiving promises of a barren womb. For Zacharias desired to have the souls of those who had sinned healed, rather than the womb of Elizabeth to be swollen. Rightly was Zacharias troubled, gripped by fear; for he was a man subject to change, even if he had been invested with priestly dignity. And Zacharias said immediately, in his soul alone, as he saw the angel: Strange is the master’s presence, strange is the promise of the words. Who is this, who with bold step treads the holy temple? Who is this, who stands at the right side of the altar of incense? Who is this, who flashes with the forms of an otherworldly vision? Who is this? I have not seen a winged man, nor again a bird in human form. Who is this, who surrounds my soul with fear? Who is this, [813] who is light-bearing from his mouth, speaking great things with closed lips? Who is this, who is a watcher over my turn of duty? Who is this, who is an obstacle to my intercession? The multitude of the people without awaits me praying, as a scribe of the King of heaven; and this one keeps me inside. Through me they offered supplications to the King, asking for pardon, as they have sinned. These things I pray to be inscribed, so that I may bring the longing to the people, so that I may demonstrate the work of my turn of service. Depart then, whoever you are, who terrify me. If you were an angel sent by God, you would have shared in my need, you would have sympathized with those weeping outside, you would have been afflicted with the afflicted. Depart then. Who are you who terrify me? I have no account of a child; why do you signify to me a promise of a son? What profit is it to the people if I have a child? And what gain is it if Elizabeth suckles an infant? What profit is it if I leave an heir to my life? Depart then, you who terrify me, whoever you may be; depart then from me. We are advanced in years; the time of sowing has passed, the desire of marriage has been extinguished; time has frozen the heat, barrenness has denied the fruit, nature has stood against itself; we are both dead in the part of physical union; what youth C spent, old age has not flowered; how will old age sprout? But these things Zacharias said reasonably. The angel, however, says to him, just as you heard just now: Fear not, Zacharias, nor be troubled by reasonings; I am an angel of light, and not of darkness; I am Gabriel, one of the princes of the heavenly King; I bring his command, I do not order with authority. I was sent to announce to you, not to make an assault upon you. I am invested with a form, but I do not appear to you in my bare essence. For he who sent me spares your life. Fear not, Zacharias; D I was sent to bring you good tidings, and not to terrify you. You put forward your old age, and your barren gray hairs, and your womb without seed. And who is it that wills and begets? It is the gift of God; for is it a discovery of man? Have you not heard the Lord saying: *I am he who makes man, and forms spirit in man*? Do you disbelieve, Zacharias? How was Adam formed? How was Eve created? How was Isaac born? Abraham obeyed and was not deceived, and you, being a priest, do you disbelieve? Is any word impossible with God, Zacharias? Because of old age do you contradict, O elder? Do you define bodily death as more active than God? If you had not seen Abraham, you would have done well to doubt. You put forward natural infirmity, and when divine promise is present you do not believe, but you doubt and contend? You ask for small things, and you receive great things; and as if you were suffering loss, you cry out, Zacharias? You are praying for the Jewish people; but I, who bring you the good tidings, am introducing salvation to all the nations. Zacharias, having heard these things, and having turned his face a little, answering the angel, said: What do you say, O angel, my wife shall bear? For what? For this did I pray, or for this sake do I stir the incense of my turn of duty, that I might demonstrate fertility to the people? I ask for pardon of transgressions; for do I desire the solution of barrenness, 814 that I might desire the assembly to be relieved; for is it that I want the womb of Elizabeth to be swollen? I entreat that wounded souls be healed; for is it that I want shriveled breasts to flow with milk? What do you say, O angel? My wife shall bear? And what is the benefit to those praying outside? Will they not, upon hearing, stone me, saying that I am not established as high priest for their own sake and for the sake of common salvation, but for myself alone? And that I did not receive a word, but offspring? I have no account concerning childbearing; begone, I do not want this. What I was praying for, I did not receive; and now you inform me of other things instead of others? I have no account concerning child-rearing; the disease of barrenness has occurred. For did time harvest the desire, and the weakness of nature, not of the union? I have no account now concerning child-rearing. We cannot walk without a staff, and how are we commanded to begin child-bearing? Old age has denied nature, the matter is beyond faith. We look upon a grave, and choose a nurse? I have no account concerning child-rearing. I seek the salvation of the people, and the prosperity of the nation, the captivity of the enemies, and the welfare of the people, not weeping, and swaddling clothes, and infant food. I have no account concerning this. How will a father of a genuine child be found? Old age puts away faith, the matter is now beyond nature, the generative parts are dissolved; I walk with rods as I hold a horse, and to me of monogamy the trial...