Commentary on the Gospel of Luke

and mercy, and faith in God. For these are better than tithes and first-fruits. Hence, the Lord of all says through the prophet: "And now, O Israel, what does the Lord your God require of you, but to do judgment, and to love, and to seek mercy, and to be ready to walk with your God?" ^B

XXIII, 26. "Blind Pharisee, cleanse first the inside of the cup and of the dish, that the outside of them may be clean also." He does not speak of a cup or a dish—that is, a platter—but discourses of the soul and the body, calling that which is on the outside the body, and that which is within, the soul. But if that which is inside the dish has need of cleansing, much more does that which is within you. "But you," he says, "do the contrary," observing the small and external things, while neglecting the greater and internal ones; whence the greatest harm arises. By these things he depicts the life of the Pharisees, exhorting them not to be mere fabrications of outward appearance only, but to have their inward parts, their mind and spirit, clean.

XXIII, 32. "And you, fill up the measure of your fathers."

Let us diligently investigate what it is that the Savior says. The fathers of the Jews at various times killed the holy prophets who announced the divine law to them; yet those who were born of them, confessing that the prophets had been venerable and honorable, adorned them with crowns—that is to say, with monuments—bestowing upon the saints a most fitting honor. While they themselves believed them to have been prophets and holy men, they became judges of those who had killed them; for by those very means through which they thought to honor those who had been slain, they accused the slayers as having acted impiously. But those who supported their own fathers in such heinous murders were destined to be subject to equal evils, or rather, to even worse ones. For they killed the Author of life. And they added to the impieties against him other murders against his divine disciples. For as long as someone, judging by natural reason the iniquities of others, inquires into them, he sees what is evil and reproves it; but he himself, being brought to the same passions, is carried toward these things as if blind. ^C

XXIII, 37. "As a hen gathers her chicks under her wings."

In saying this, he shows the character of divinity in himself, although he is in human form. For concerning God, Moses said: "Expanding his wings, he took them up"; and again David: "And the sons of men shall hope in the shelter of your wings." ^D

XXIV, 5. "For many will come in my name, saying, 'I am the Christ,' and will lead many astray."

The Lord, in view of the purpose of those who propose the question

^A continues to speak regarding the consummation of the present age. For before His descent from the heavens occurs, certain precursors will appear, false Christs and false prophets, assuming His own person to themselves; but He says, "Do not follow them."

XXIV, 20. "Pray that your flight may not be in winter, or on a Sabbath."

This is what Christ hints at: that we ought to pray that our departure from the body may not occur at a time when there will be for us a cessation of the works of virtue; for the Sabbath signifies such a cessation. Nor, again, that death should then overwhelm us when we are being tossed about by worldly turmoils and disturbances, which is what winter denotes.

^B Perhaps the statement also contains a riddle, such that we should pray that we might not depart from the body while idle from good work, which the Sabbath indicates, nor in a state of barrenness, which winter denotes. It is to be noted, however, that God did not make winter a source of evils. We are in winter whenever the passions of the flesh hold dominion over us.

XXIV, 29. "Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken."

How could they not tremble at the heaven and earth being changed in their elements according to the will of God? For it is not possible to say anything precise about such things. The sun and ^C the moon will indeed be obscured; but the stars will fall like flowers, as the One who created them changes them back according to His will; even these elements will be disturbed. For while humanity is being renewed, the creation that was fashioned for the sake of man is also being summed up and restored.

XXIV, 36. "But concerning that day and hour no one knows."

Since the disciples desired to hear things beyond their capacity, He finds a suitable reason to restrain their curiosity, by saying that He does not know, insofar as He was man. He even adds that not even the holy angels who dwell in the heavens are able to know these things.

^D Cyril, from the Homily inscribed on the words: "Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven. But concerning that day or hour no one knows."

Nevertheless, when He even says this, He does not altogether signify Himself. For He did not add explicitly, "nor the Son of God," but generally said, "nor the Son." You should understand it in some such way as this: the disciples were eager to know all things accurately, and they were attempting, so to speak, to investigate even the deep "mysteries" of the Lord. But the matter was far beyond them. Therefore, in order that by refusing the explanation, which they

^A sought to learn, he might not seem to sadden those who hold him dear, he says obscurely: "But of that day and that hour no one knows, neither the angels, nor the Son, but the Father alone." Understand the words in this way: Even if man has been called to adoption and declared a new son, let him not therefore inquire into things that are above nature, nor deem himself worthy to know what the Father has not revealed even to the angels. If the angel does not know, neither shall man know, even if he has been called to adoption.

It was the custom of Christ our Savior to act in such a way, especially toward his holy disciples. If they asked about something that had the appearance of a desire for learning, but lacked a higher inquiry, he would indulge them with an explanation and try to expound even the smallest details ^B exactly. But if they should desire to learn some things beyond their measure, which exceeded their capacity, he would order them to be quiet, and persuade them to care rather for those things that are more useful to them. Since, therefore, the disciples wished to learn things that were above them, he usefully pretends, as a man, not to know, and says that not even the holy angels in heaven know, so that they might not be saddened, as if they were mistrusted beyond measure. And see how, with suitable reasoning, he persuades them to rest from that inquiry, and brings about a sense of modesty in them, as if they were seeking to know that which the Father had not revealed even to the angels, nor made known to the Son himself.

From the Commentary of Cyril on Matthew

He says that he was ignorant, but God was not ignorant. But even though he himself was God the Word, he nevertheless became and was a man, who indeed, as far as his own nature and the measure of his humanity are concerned, is ignorant of future things, but often knows them ^C through the revelation of God. And do not marvel if he admits the humble state of ignorance. For if, being the Master, he is called a servant for the sake of man; and being the Lord of glory, he asks for glory from the Father as if he did not have it; furthermore, if, while he is truly Life itself and gives life to all things, he is nevertheless said to have been raised by the power of the Spirit; and finally, if, while he is co-eternal with the Father, he is nevertheless as if called into being at the beginning, at the time when he was made man, and you hear the Father saying, "You are my Son, today I have begotten you," even though the word "today" signifies the present time—what is the wonder if that which naturally pertains to man in reality, namely, that he does not know some existing thing, he ^D also deigned to take upon himself along with his other properties? Certainly, if we are scandalized by one of these, the others also will fall away in like manner. What then? The rationale of the incarnation will henceforth be destroyed, and the mystery by which we are saved will be overturned. For we have been made like him,

^A seeing that he also has become like us. Reasonably then, thinking rightly, we shall say that we know the Son insofar as he is understood and is God; but insofar as he has come to human nature, since he has also become man, he will not speak falsely when he says that he does not know. And we shall not attribute the matter to the prerogatives of divinity, but to the form of a servant and to our poverty. He attributes human things to the Word of God; for he did not come to be in some man, according to the foolish opinion of some, but he himself truly became man, while also being God by nature.

^A XXIV, 40. *Then two shall be in the field; one is taken, and one is left.* Observe that the discourse divides men into two classes: that of the saved and that of the lost. And those who are saved he says are taken, while those who are lost are left, that is to say, rejected. The field must be understood here as the world, where one who sows to the spirit reaps eternal life; but another, who sows to the flesh, reaps corruption. He likens teachers to the millstones, who, in a way, by rubbing down scriptural meanings, provide divine precepts that are easy to receive and easy to understand for men. For the law, in commanding that a mill or an upper millstone not be taken as a pledge, so that by taking the instruments of food one might not hinder those who are fed by them, ^B enigmatically indicates the teachers.

^C XXIV, 51. *And shall divide him.* Let us examine what it is to be divided. When at the beginning Adam was created, God, bestowing the most perfect beauty upon his nature, made him a partaker of his own Spirit. *For he breathed into his face the breath of life.* For the truly life-giving spirit is the Spirit of life, that is, Christ. But since he slipped into sin through deception, he was defrauded of the Spirit; but it was the good pleasure of God and the Father to sum up all things in Christ, and to restore human nature to its ancient beauty. By grace, therefore, we received that of which the incursion of sin had despoiled us; for Christ breathed upon us after the resurrection, and renewing us to our ancient beauty, he said, *Receive the Holy Spirit.* The Spirit is therefore united ^D to us; for he who is joined to him is one spirit. Therefore, being found in the pursuits of piety, we receive the fullness at the end, now having the Spirit as in the order of a pledge. But being accused in sins, we lose even the very pledge of the Spirit. For it is cut away and departs, as it were, at the time of judgment; and we say that this is the division of which he speaks here; for it is not possible for one to be delivered into punishment with the Spirit.

XXV, 5. *While the bridegroom tarried, they all slumbered and slept.* He compares to sleep and calls "slumber" the bodily...

^A death, which of necessity happens both to the prudent and to the foolish; for when the slothful bring nothing with them, the soul begins to doze and, as it were, to be extinguished and to pass into insanity, and to think that it can obtain oil through the virtue of others. Therefore they are rejected, those others saying, "Lest there be not enough for us and for you." For with difficulty will each one's own virtue suffice for the salvation of his soul, because even the very righteous offend in many things. Now those who sell the oil are the prophets, the apostles, the evangelists, from whom one learns how virtue is to be practiced.

^B Since it is the custom of Scripture to divide the whole of life into five periods, it assigns holy and foolish souls to each time; yet in that all went out with their lamps, it shows that all souls were illumined by God through the natural and the written law, except that some did not accept the illumination from God by living uprightly. Others, however, through good works, make the illuminating grace given to them by God shine more brightly, and they benefit both themselves and others to the glory of God. By "oil" must be understood good and diligent work; if this is wanting, the divine light that is within us passes over into a less beautiful state. By "sleep" or "slumber," He likens the death of the flesh, which of necessity comes upon all, whom the trumpet of the angels will awaken, once death has been brought to naught, and all will be prepared to render an account; for this is what it means to "trim the lamps," as each one reviews his own life.

Now the soul of wicked men begins to mourn, and as it were to pass into insanity, such that they think they can be shown mercy through the virtue of others; therefore they are rejected, for with difficulty will each one's own virtue suffice for salvation, because of failing much even among those who are very upright. The sellers are the teachers of right doctrines, through whom one learns virtue. But the time did not allow for buying, that is to say, for being taught, as it made an examination of what had been lived, not giving an opportunity for work. The present time is for work, but the future is for retribution.

^C XXV, 14. *For as a man traveling into a far country.* The "man" who is the master of the house is the Creator and Lord of this universe; his "journey abroad" or departure is the ascension of Christ into heaven, that is, the secure and invisible state of the divine nature; his "possessions" are those who believe in him in every land. He calls his "servants" those whom Christ from time to time crowns with the ornament of the priesthood, to whom he also entrusts those who have been placed under them, giving spiritual grace to each according to his mind or aptitude. We say that this is the distribution of the talents, not distributed to all the servants in *equal measure* because of the variety of their minds. ^D "And immediately going forth they worked," he says; by that "immediately" it is signified to us here that without any hesitation we must perform the things that are of God, since those who are given over to lethargy and sloth will be in the direst evils. "He dug," he says, "and hid the talent given to him in the earth."

that is, he kept the grace given to him idle and useless to others. The talent shall therefore be taken from him and given to him who has in abundance; for the spirit of such men shall not be revived, nor the distribution of divine gifts; but to those who have labored in love, there shall be a more abundant bestowal of gifts. ^A

XXV, 31. But when the Son of Man shall come in His glory.

How then will He come? In what guise will He be present? Assuredly, as He Himself said elsewhere: "And then they shall see the Son of Man coming in the clouds with power and great glory." For He shall come no longer in lowliness nor in the meanness of our human state, but in the glory and power of His divinity. And you must understand the word "much" as applying to both qualities: for He will manifest His second theophany with much power and simultaneously with much glory, since He performed His first with weakness and obscurity, as far as it was visible to the multitude. ^B But why in a cloud? Because God is wont to appear in this way: "For clouds and darkness are round about Him." Item: "The Lord sitteth on a light cloud." And again: "Who makes the cloud His ascent." Item: "A cloud received Him out of their sight." Item: "As the Son of Man coming upon the clouds." Thus, then, Daniel also beholds Him; thus He will come then, not hiddenly, but as God and Lord in glory worthy of God, and He will transform all things for the better. For the dead shall rise again, and this earthen body, once subject to these passions, shall put off corruption and put on immortality, with Christ as the author thereof, rendering those who believe in Him conformed to the body of His glory. Wherefore He also calls a thing of this kind our redemption, saying: "And when these things begin to come to pass, look up and lift up your heads, for your redemption draws near." ^C

Just as if someone were to say of a man that he received from his father to be a rational animal, he intends by this to signify that he was begotten rational from one who is rational, so too the Only-Begotten, as God from God, and as Judge from Him who judges the whole earth, proceeded forth: and not because the Father has given all judgment to the Son is He diminished in His sovereignty; for the Only-Begotten is inseparable from God, as light is from the sun. For He is in Him naturally; so that all things which the Father has are the Son’s, and vice versa. ^D

XXVI, 23. He that dippeth his hand with Me in the dish, the same shall betray Me.

We do not surely understand from this that none of the other disciples, but only Judas, dipped the morsel in the dish with Him. I for my part believe that the saying has this meaning: he wishes to say, as is verisimilar, that the traitor will be he who dips...

his hand into the dish with me, that is, my fellow diner and table-companion, and partner and participant of my table and of my salt. ^A For thus he also reproached him through the voice of the blessed David, saying: "And thou, O man of like soul, who didst make sweet with me the same foods." And again: "He who was eating my loaves, magnified his supplanting against me." And John sets this same thing forth more clearly; for he says that the Lord had said that: "It is he to whom I shall give the morsel when I have dipped it."

XXVI, 26. And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said: Take, eat; this is my body.

After Judas had gone out, the Savior delivers to the eleven disciples the saving mystery. ^B For since He was about to return shortly, after rising again in His own flesh, to the Father, so that we might have the presence of the Savior (for without the presence of Christ it is impossible for a man to be saved and delivered from death and sin, with our Life not co-existing with us), He gave us His own body and blood, so that by them the power of corruption might be dissolved, and He might dwell in our souls through the Holy Spirit, and we might become participants of holiness, and be rendered supercelestial and spiritual men.

XXVI, 27. And taking the cup, He gave thanks and gave it to them, saying: Drink ye all of this.

The Lord gives thanks upon taking the cup, that is, in the form of prayer He speaks with God and the Father, ^C declaring Him in a manner to be a participant and co-approver of the life-giving blessing to be given to us; at the same time, however, He also gives us a pattern, first to give thanks, and thus to break and distribute the bread. Therefore, we too, placing the aforementioned things before the eyes of God, pray intensely for the spiritual blessing to be transformed for us, so that having partaken of them we may be sanctified corporally and spiritually. He said demonstratively: "This is my body," and, "This is my blood," ^D so that you might not think the things seen are a figure, but in some ineffable manner they are transformed by the all-powerful God into the body and blood of Christ in truth, the things offered, of which having partaken, we receive the life-giving and sanctifying power of Christ. For it was fitting that He should, through the Holy Spirit, be tempered in us in a manner befitting God to our bodies through His holy flesh and precious blood; which we have also received for a life-giving blessing, as in bread and wine, so that we might not become sluggish in seeing the flesh and blood of His set forth on the tables of the churches; for God, bowing Himself to our infirmities, pours into the things set forth the power of life, and transforms them into the efficacy of His own life; and do not doubt that this is true, for He Himself says clearly: "This is my body," and: "This [is]

my blood." Receive, rather, the word of the Savior by faith: for being Truth, He does not lie. ^A

XXVI, 31. *Then Jesus saith unto them: All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.*

Whence did such fear come upon Peter and the others? The disciples were troubled, not indeed like those who are soft-hearted, but because the event was full of perturbation, and the knowledge of this mystery was altogether difficult to grasp—how He who had raised the dead and wrought myriad signs beyond human power, was to be condemned to so ignominious a death. But this was He of whom it was said through the prophet: *I will smite the shepherd.* And hence David also says to the Father: *Whom thou hast smitten, they have persecuted.* Yet this did not happen altogether and in every way by the will of the Father; rather, He desired that He should not suffer, if the Jews had but accepted Him. But since they did not accept Him, but desired to kill Him, the Father consented that the Son should suffer this. And it is in this way that we must understand what was said by Christ to Pilate: *Thou couldst have no power at all against me, except it were given thee from above*; that is to say: "If the Father had not consented to my choosing to suffer."

*But after I am risen again, I will go before you into Galilee.*

He did not leave the disciples to remain in their sorrow, but announces the resurrection beforehand, dissolving their grief, and promises that He will precede them into Galilee, by which He signifies that He is about to depart from the Jews and cross over to the Gentiles. He does not appear immediately from heaven, nor does He go off into some distant land, but stays in that very nation in which He was also crucified, and in almost the same regions: so that from this [fact] they might also be assured that He who was crucified was the very same as He who had risen, and that by this reasoning He might more greatly console those affected by sadness. Therefore He also said [He would go] into Galilee, so that, freed from the fear of the Jews, they might believe the word spoken; and for this reason He also appeared there. ^{B C}

*Then saith he unto them: My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.*

He is sorrowful as man, and the One who is impassible makes the properties of the body His own, since the things of humanity are common to Him; just as the things befitting the divinity alone also became in a way common to the flesh, because of the ineffable and inexpressible union. And let not the event scandalize anyone; for the union of the Word with the flesh, in suffering its own experiences, rightly confirms in us the mystery of the incarnation.

*O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.*

By "cup" in these passages, He denotes the gravity of death, and the [force] that, as it were, brings on sleep and stupor. That ^D

He prays to avoid the drinking of this cup, shows that He in no wise desired to suffer by any antecedent will, ^A but [he suffered] for those things that would follow the fury of those crucifying Him, from whom by this saying He snatches away their excuse: for they can no longer say, "Since He Himself chose to suffer, we are rather the ministers of His will." For this prayer will convict them of having worshipped false fables.

XXVI, 42. *Again the second time he went away, and prayed, saying: O my Father, if this cup cannot pass away except I drink it, thy will be done.*

He intensifies the prayer, and on their account he weaves the lineaments of his discourse, and offers himself and his own actions as a pattern to us. I believe that we ought not to be sluggish, but rather to approach frequently, and not to blush when we ask for the same things, until our requests are finally granted to us. For this reason Christ instituted the third prayer concerning these same things, although He most clearly knew the will of God and the Father; nay, rather, by this third time He confirms that He had become man.

From Cyril's sixth book of commentary on Matthew

And indeed there is in Him the capacity to suffer on account of His humanity; yet that passion is immediately calmed by the vigor and fortitude of the indwelling Word. Observe indeed how His request demonstrates His humanity; but the firmness of the Godhead shines forth ^B immediately.

XXVI, 50. *Jesus said to him: Friend, whereto art thou come? Then they came up and laid hands on Jesus, and held him.*

From Cyril's commentary on Matthew

For even if what was then coming to pass was not altogether and in every way desirable to Him, yet for the sake of the salvation and life of all, He made the passion on the cross voluntary. For He knew perfectly what great goods would come from this, and that He would renew the nature of man, and acquire it for God and the Father with His own blood. For if He had not made it voluntary for Himself—although by itself it was hateful—which was the reason why He prayed, saying: "*O Father, if it be possible, let this cup pass from me*"—and after other things: Observe how the passion was adverse to the Savior’s will; but because it was necessary to endure the torture because of the benefits of the passion, He made it voluntary for Himself for our sake. For He did not even now rebuke the traitor, because he was perpetrating the greatest of all crimes, nor did He say it would have been better for him if he had never been born; but He did not even then deem the minister of his own will worthy of punishment, if indeed it was his will to suffer. ^{C D}

^A Perhaps Judas thought he could remain hidden, proffering a kiss as a sign of love, while having a heart full of unholy designs. Therefore, like one drunk, he approaches Christ with an instrument of deceit and love, expecting to manifest his own signal virtue, and he added: "Hail, Rabbi." Do you say "Hail" to Him who has been entrapped for death by you? Do you not even blush at the very habit of betrayal? But from this it was possible to see that, having the liar within himself—that is to say, Satan—he lied even in saying "Hail," and Christ accepted the kiss, and gave Himself up willingly, and they laid hands upon Him and seized Him, on that very night upon which they ate the Passover; so much did they seethe and rage. But nevertheless, they could have done nothing if He had not allowed it; yet this does not absolve Judas of his intolerable punishment, but rather condemns him all the more, in that, having received such proof of His power and of His gentleness, and of His meekness, and of His mildness, he became more savage than any wild beast.

^B At that hour Jesus said to the crowds: "Have you come out as against a robber with swords and clubs to take me? Daily I sat among you teaching in the temple, and you did not seize me." Does Christ therefore accuse the teachers of the Jews because they did not prepare the snare of death for Him prematurely? He does not mean to imply this, but rather: "Since it was permitted to you to seize me daily while I was teaching in the temple, you did not do so; for I was rather storing up the necessity of suffering at the appropriate time." Therefore, Christ did not say this to accuse the madness of the Jews, nor does He reproach their slowness toward murderous bloodshed, because they had not seized Him when He was present and in their sight from the start. ^C But rather, He convicts them, showing that the arrest was not a work of their own power, but of His own will, as He had economically accepted this unwelcome passion and made it voluntary; not because undergoing it was a good thing, but because the events befalling Him were to restore human nature.

OF CYRIL

^A restored to its pristine state, showing that this captivity was a work of his permission.

XXVI, 67. *What think you? But they answering, said: He is guilty of death.*

God of all said somewhere through Moses: *If a soul sin, and hear the voice of swearing, and is a witness either he hath seen or is privy to it, if he do not utter it, he shall bear his iniquity.* (Lev. V, 1). A charge of iniquity is therefore branded upon some if they offer no excuse when they hear the voice of swearing. Therefore, the crafty Caiaphas adjures the Lord, so that if he should choose to remain silent afterward, he might condemn him as one having transgressed, seeing that one who has been adjured and remains silent has become liable to punishment by the law. But if he speaks the truth, they might kill him as a false Christ, as one who says he is God, and has nothing peculiar according to the flesh and that which is seen; and therefore Christ said: *You have said.* That is, your mouth has hereafter confessed. But to make their punishment graver, in that they were unwilling to believe in him, he again renders his glory clearer to them, saying: *Henceforth you shall see the Son of man sitting on the right hand of the power of God.* ^B By the species, he says, of one born in human form, you have held me in no place as the Son of God and the Father by nature and in truth; and since you have descended to such ignorance that you were ignorant of His mystery and mine, although you were teachers of the law, I necessarily say this: that the time of your impiety against me is short and preordained, up until the precious cross. For afterward I shall immediately return to my pristine honor, I shall ascend to the glory which I had from the beginning, and I shall be a sharer of the throne of God and the Father, even with my flesh. While Christ was saying these things, Caiaphas tore his garments, ^C saying, *He hath blasphemed.* And he did this to make his accusation more violent and to make what was said more striking by his action. Yet what sort of blasphemy is this? For previously he had said to them when they were gathered together: *The Lord said to my Lord: Sit on my right hand* (Matt. XXII, 44; cf. Ps. CIX, 1), and he interpreted what was said, and they dared to say nothing, but remained silent. How then did they now call what was said a blasphemy? And for what reason did Christ until the last hour teach that he was the Christ, and that he would sit on the right hand of the Father, and that he would come again to judge the world? This is a sign of his demonstrating that there is great agreement between Him and the Father. Tearing his clothes, therefore, he says: *What think you?* ^D He does not bring the vote of condemnation by himself, but extracts it from them as if the sins and the manifest blasphemy were already confessed. For since they knew that if the matter were to come to an inquiry and an accurate examination, he would be freed from every charge, they condemn him of themselves, and pre-occupy the hearers, saying: *You have heard the blasphemy*, as if compelling in a certain way

compelling them and forcing them to cast their vote. What then do they say? “He is guilty of death,” in order that, having taken Him as a condemned man, they might thus prepare Pilate to pronounce the same. This is what those who were ^A privy to it say: “He is guilty of death,” those who were themselves the accusers, themselves the judges, themselves the voters, becoming everything themselves at that time. But why did they not bring forward the Sabbaths? Because He had often stopped their mouths. And besides, they wished to catch Him for condemnation from the things said at that time. Wherefore, also [Caiaphas], having taken the lead and having secured a vote from them, and having incited everyone by the rending of his own robe, thus led Him to Pilate as one already condemned, doing all things in this way. In the case of that man, however, they say nothing of the sort; but what? “If this man were not a malefactor, we would not have delivered him up to you,” attempting to destroy Him on charges of public crimes. But why did they not destroy Him in secret? They wanted to destroy His glory as well; for since there were many who had heard Him and admired Him, for this reason they hastened to have Him slaughtered publicly and before all. But Christ did not prevent it, but made use of their malice for the establishing of the truth; and the opposite happened to what they intended. For since they did have the authority to destroy Him themselves, hear what Pilate says: “Take him yourselves, and judge him according to your law.” But they did not want this, so that He might not appear to be put to death as a tyrant or as a seditionist. But all these things happened for the sake of the truth, so that they might not have even a shadow of any shameless excuse. For such is deceit: through the very things it uses for plots, it is destroyed; so too it happened here; for those who thought they had won were the very ones who were most put to shame, and were defeated, and perished; but He who seemed to be defeated, He shone forth the most and won a complete victory. ^B

Others struck Him with the palms of their hands, saying, “Prophesy to us, Christ, who is the one who struck you?”

It would be fitting to say what one of the holy prophets said: “The heaven was astonished at this, and shuddered exceedingly, says the Lord.” The God of all, the King of kings and Lord of lords, is dishonored as one of us, and endures being struck, and bears the mockery of the impious, set before us as an example of His utmost long-suffering; for He who searches hearts and reins, the bestower of all prophecy, how could He be ignorant of who it was that struck Him? ^C

“Then he released Barabbas to them, and having scourged Jesus, delivered Him to be crucified.”

This is a great indictment of the Jews, that they chose a robber and a murderer rather than Christ; so much did they care for justice, and thus, because of holiness ^D

^A they were rejected, as the blessed Peter says, and they sought to have a murderer granted to them so that they might be participants in his lot.

104. The Lord reproved this manifest impiety of theirs, saying by the voice of Jeremiah: “I have forsaken my house, I have left my inheritance; it has given its voice against Me like a lion in the forest. Therefore I have hated it.” And the prophet Hosea also spoke elsewhere about the impiety of the Jews: “Woe to them, for they have departed from Me; they are miserable because they have acted impiously against Me. Yet I redeemed them, but they have spoken lies against Me. Their princes shall fall by the sword for the ignorance of their tongue.”

XXVII, 32. *And as they came out, they found a man of Cyrene, Simon by name; him they compelled to carry His cross.*

The Savior is indeed led to the saving passion, and they laid His cross upon Simon the Cyrenian. But another of the holy evangelists said that Jesus Himself also carried the cross; and both are true in every way. For the Savior indeed carried the cross, but meeting the Cyrenian in the middle of the way, they seized him and placed the cross upon him. ^B For it is said concerning Him by the voice of Isaiah: “A child is born to us, and a son is given to us, whose government is upon his shoulder.” For His government became the cross, through which He has reigned over everything under heaven; if it is true that “He became obedient even unto death, even the death of the cross; therefore God also has highly exalted Him.”

XXVII, 38. *Then two robbers were crucified with Him, one on the right, and one on the left.*

Do you see how the Creator of all and Lord corrects His own nature? For referring it to its beginnings by the fact that He became man for our sake, He suffered our passions for us; and when He was raised upon the cross, two robbers were hanged together with Him. The insult was indeed manifest, towards which the goal of the Jews was directed; but the commemoration of the prophecy is fulfilled, saying: “And He was numbered with the transgressors.” ^C But through His sufferings, good things flow to us. For it is true that “By His stripes we are healed.” These two robbers represented the two peoples, of whom the one manifested ingratitude until the very end, and did not even confess that he was suffering the final captivity—which they endured at the hands of the Romans as a vengeance for the fury exercised against Christ—while the other, even at the very end, did not despair of remission, but corrected himself; and to stand before the cross ^D of the Lord, situated in the midst of the robbers, the voluntary...

^A incarnation of the Lord signifies His will to renew both those to whom He came of His own accord; although the former, like one of the robbers, refused Him, saying: "We have no king but Caesar 68," and calling down the innocent blood upon his own head, and as if exulting in a just slaughter, from which both these men and that one publicly fell from the kingdom.

XXVII, 44. And the robbers who were crucified with Him also reproached Him.

One of the robbers, indeed, nurtured by the aversions of the Jews from God, uttered the same words as they: "If indeed You are the Christ," he says, "save Yourself and us 69." The other, however, walking the ^B opposite path to that one, is deservedly a subject of admiration; for he believed in Him, although afflicted by such a bitter punishment, he rebukes the perverse voices of the Jews, and confessed his sin to the words of him who was crucified at the same time, that he might appear more righteous. For he bore witness that Christ was entirely blameless, and was an accuser of the madness of those who crucified Him; for this reason he snatched the lot of the saints, the registration above and in the heavens. For seeing Him crucified, he called Him King; while He was in ignominy and passion, he expected Him to come in glory, which is befitting to God; he snatched hold of the faith, although ^C he was not nobly nurtured.

XXVII, 45. Now from the sixth hour there was darkness over all the earth until the ninth hour.

Darkness occurred over all the earth from the sixth hour until the ninth hour, the sun failing, that they might see that He is the very One who was lifted up upon the wood, who also took up the armed creation for them when He fought against the Egyptians. But on their account the light of the sun failed; and throughout their whole region darkness was established, as the sun drew back its ray, and as it were not enduring to send it down ^D to those who had already become the killers of the Lord. And in another way, we say that the region of the Jews, or those who inhabit it, was darkened, because it did not receive the Sun of Righteousness and the true light.

XXVII, 50. Jesus, however, again crying out with a loud voice, yielded up the spirit.

A great and extraordinary thing was accomplished through Christ for our souls. For since we have been justified through faith in God, and in Him human nature has been found enriched with the voiding of sin, He has bestowed upon us a new benefit, that our souls, liberated from their bodies, may no longer run to Hades, as they did formerly, but rather be sent into the hands of the living God. And knowing this, the holy Stephen said: "Lord Jesus, receive my spirit 70." And another of the Apostles also writes, that those who suffer according to the will of God should entrust their souls to a faithful Creator.

^A XXVII, 41. *And behold, the veil of the temple was rent in two.* The rending and tearing apart of the veil was a signal that was not obscure; it was as if the temple itself were mourning, and as if those who had crucified the Lord of the temple were being brought down to destruction and ruin; or, perhaps, it was that the event itself reproved them for their impiety against Christ, in accordance with their own custom. For it was the custom among the Jews to tear their garments whenever God was blasphemed. Yet it seems that the event also intimates to us something else that is necessary for our edification. For the veil, which hid within it the Holy of Holies, was rent at that moment when it was necessary for the shadow of the Law to be withdrawn, for the ritual in types to cease, and for the Holy of Holies to be opened to those who have been justified through faith in Christ; God Himself, in a manner of speaking, showing it to those who are worthy, so that henceforth, with nothing to prevent them, those who follow in the footsteps of Christ may run to the inner tabernacle. ^B The earth shook, signaling a transformation for the better, or perhaps even manifesting indignation against those who had acted insolently against Christ; and the splitting of the rocks was a sign that the stony heart of the Gentiles was opened for the reception of the divine and evangelical seed. And the saints who arose and appeared to many did not receive the grace of the resurrection prematurely for themselves alone, but they were established as a sign that death had been overcome by the death of Christ. I believe the Law also looked toward this, commanding that one who had fled because of an involuntary murder should return to his country after the death of the high priest; for the death of Christ has restored the return to the heavenly Jerusalem to us who were guilty. ^C The crowds, too, who were present for the spectacle, returned beating their breasts, perhaps liberating themselves from the impiety against Christ, insofar as they cried out against the crucifiers, though not openly, due to the wickedness of the leaders. Such was the power of Him who was fixed to the cross that, after such drunkenness and mockery, even the centurion and the people were pricked in their hearts; and some say that this centurion later underwent martyrdom, standing manfully in the faith. For the Lord was truthful when He said, *And I, if I be lifted up from the earth, will draw all men unto myself.* For behold, being lifted up on the precious cross, He began to catch many in a net unto the knowledge of the truth. He drew, therefore, the centurion, and He also drew certain of the Jews, who were beating their breasts, being altogether pricked in their hearts and, in a manner of speaking, looking unto the Lord with the eyes of their mind. ^D XXVIII, 7. *And go quickly and tell His disciples that He is risen from the dead; and behold, He goeth before you into Galilee; there shall ye see Him; lo, I have told you.* Since the Lord, for our sake, endured what He did upon the cross, and gave His own flesh as a ransom for the life of all,

He was in the sepulcher, as one who is "free among the dead who has no helper," according to that which is sung in the Psalms. The women ran, bringing those things which pertain to the duty of the body, and were full of spices. For they thought that He would lie there just like others, and remain dead in the sepulcher. And do not marvel if the women were ignorant that He, being God and Life, would dissolve the power of corruption and would run back again to life, when even to the apostles themselves the speech concerning His resurrection seemed to be mere nonsense and a fabricated thing, because they themselves did not understand the divinely inspired Scripture. Therefore, the women went to the tomb out of love for Him; but not finding the body of Christ there, they see a holy angel. And indeed, he became to them a messenger and herald of the resurrection. For "Do not seek," he says, "Him who is always living and is life by nature, among the dead; for He is not here," that is, in death and the tomb, "but He has arisen," having become a way of return to incorruption, not so much for Himself as for us. For this reason He emptied Himself into abasement and underwent our likeness, "that by the grace of God," as the blessed Paul says, "He might taste death for everyone," ^B and that this might become the death of death and a dissolution of the curse once brought upon the first-formed man. For the Lord has prepared us to enter into such a hope, saying: "Amen I say to you, he who believes in me, even if he shall die, he shall live." For one must know that as the angels announced the birth to the shepherds in Bethlehem, so now the rational powers proclaim the resurrection. Therefore, heaven has ministered to the preachings concerning Him, and the hosts of the spirits above attend the Son, as the Ruler and Lord of all, even when He became flesh, that is, became man.

"And as they were going to tell His disciples, and behold, Jesus met them, saying: 'Hail.' And they coming up held His feet and worshipped Him."

The female gender has gained both a dissolution of reproach and a reversal of the curse. For He who formerly said to them: "In pain you shall bring forth children," gave them rest by meeting them in the garden and saying: "Hail." ^C With overflowing joy the women, having run to Him, received Him, and through touch, both an argument and proof of the resurrection, and they worshipped Him. What then does He himself say? "Do not fear," again He Himself casts out fear, paving the way for faith, and through the women He announces the good news to the disciples. As I have often said, He honors with great honor the gender that was most dishonored, and nurtures it with good hopes, and heals what had labored. ^D

OTHER FRAGMENTS

From the Commentary of Saint Cyril, Archbishop of Alexandria, on the Gospel according to Matthew

^AThrough all these things, he pointed to the turning toward wickedness of those from Israel, and because, having rendered themselves unworthy of the mercy from above, they failed to obtain the assistance of the Savior. By the "dew" in this passage, he means nothing other than the Spirit, or rather the life-giving energy of the Spirit, which, being poured forth through Christ upon bodies already corrupted, both expels the destructive corruption and prepares life to be introduced in its place.

It is not place or distance that keeps us from intimacy and close communion with God, but rather the love of pleasure and the impurity of worldly error. If, therefore, this intervening obstacle is removed, nothing will further prevent us from being joined to the God who loves virtue.

For [the Jewish people] was not able to perceive the mystery concerning Christ, although his divine light was already rising—the light, I say, of Christ. Yet this was granted to the nations ^B, even though they possessed much impiety; for they worshipped the creature rather than the Creator.

The chief fruit of true repentance is rightly the faith in Christ before all else, and the newness of the evangelical life, which, having cast off the coarseness of the letter, offers a simple and purified worship in the spirit.

It is true, therefore, to think that God no longer seeks from us primarily the types, but rather the thing signified by them, that is, the power of worship in the spirit.

For that fierce and proud Jerusalem is truly to be detested, for it drove away the Leader and dispenser of salvation and life by its extreme madness and incredible daring, and forced him, even against his will, if I may so speak, to shift to other regions. ^C

*Cyril, Book IX on the Gospel of Matthew.*

Not that he lost the human form of his body, but because he surrounded it with shining glory, and clothed the indecorous condition of the flesh in honorable beauty, as Paul excellently said: "It is sown in dishonor, it rises in glory." But what is the body? It is clearly naked flesh, which is surrounded by no natural glory, but rather labors only under ignominy and the infirmity of nature. Nevertheless, in the resurrection, a change worthy of God shall occur—namely, to a robe of divine and shining glory. ^D "For the just shall shine like the sun in the kingdom of their Father," as our Savior himself says, with the glory, clearly, proper to the divine substance.

The Same Cyril in Book XIII.

For through his resurrection from the dead, human nature once again was made capable of incorruptibility; a thing which began in Christ, who for that reason is called the second Adam, the first of those who have fallen asleep, and the firstborn from the dead.

113 The Same Cyril in the same book.

Our Savior was sorrowful and grieving, and he endured our passions, even though, being God, he was free from and exalted above all sorrow, so that we might recognize the true humanity in him. For it is written that he was wearied by his journey, although he is the Lord of hosts and has power over all things. Similarly, he is said to have hungered, he who is yet the living bread that descends from heaven and gives life to the world. So too he suffered sadness, he who is otherwise wholly occupied in joy, sweetness, and gladness. Assuredly we declare that the Word of God is impassible, inviolable, and clearly God, and has never experienced passions in his own divine nature. But because those things which are proper to humanity became common to him, in turn those things which are proper to the Word of God, and which befit him alone, became common to the flesh, on account of the ineffable and inexplicable union. And when the Word descended from heaven, he does not say that his flesh descended from heaven with him: "For no one ascends into heaven except he who descended from heaven, the Son of Man." After these things, he also offered himself to punishment, so that he might free us from the penalty and from sins; for "By his stripes we are healed."

OF SAINT CYRIL, ARCHBISHOP OF ALEXANDRIA, EXPLANATION OF THE GOSPEL ACCORDING TO LUKE

^A 114-115 CHAPTER I. *Who from the beginning were eyewitnesses and ministers of the Word.*

When the evangelist says that the apostles were witnesses of the hypostatic and living Word, he is in agreement with John, who says that the Word became flesh and dwelt among us, and that His glory was seen, the glory as of the Only-Begotten from the Father. For through the flesh the Word became visible, it being visible and tangible and solid; for in Himself He was impervious to visual power. And again John says in his Epistle: “That which was from the beginning, which we have heard, which we have seen with our eyes, and our hands have touched concerning the Word of life, and the life was manifested.” Do you not hear that he calls the life tangible? This is so that you may understand that the Son has made Himself man, and is visible indeed according to the flesh, but invisible according to His divinity.

V. 32. *He shall be great, and shall be called the Son of the Highest.*

For the Son, having shone forth from the Father, is rightly understood to be endowed with equal glory and to be in every respect equal to Him who begat Him. For He did not, when He was made man by a dispensational act, become in any way inferior to Him; nor did His nature suffer anything when He began to dwell among us for our sake; for the Word of God is by nature immutable. For this reason, He is proclaimed as God and Highest and Lord by the voice of the angels.

^C V. 37. *For with God no word shall be impossible.*

Some again raise the question whether the universal God

^A can make things that have already come to pass and been done, never to have happened; according to that saying: "No word shall be impossible for Him." For it is not of that which has not happened that we speak, but that the thing which has happened should be deemed not to have occurred from the beginning; for instance, whether He can make a harlot a virgin from her mother's womb, so that she neither ever was, nor is called, a harlot, because things impossible with men are possible with God. To these we respond that the power of God must be sought from us in a way that is great and worthy of wonder, so that the thing to be accomplished by Him is not inconsistent with the divine majesty. For just because He can do all things, it does not therefore follow that He should be regarded as the author of absurdities. For we judge it to be absurd to say: "Can God make Himself not to be God, or capable of sin, or not good, or life, or just?" One must, therefore, guard with all strength against such absurd questions. But why can God not make it so that she who has been a harlot was never a harlot? Because He cannot turn truth into falsehood. And this is not a charge of weakness, but a demonstration of a nature ^B that does not suffer that which is unbecoming to it; but falsehood is entirely alien to God. For it is a falsehood to make her who has played the harlot never to have played the harlot. One must, as I have said, not even entertain such simple-minded and highly absurd questions from the beginning, nor be ignorant of the divine nature, or rather, the excellent gifts of that nature.

*Blessed is the fruit of thy womb.*

Do you not hear David also chanting: "Behold, the inheritance of the Lord, children, the reward of the fruit of the womb?" For those who have been adopted as His children through faith are the inheritance of the Lord, who are also the reward of Christ, who became the fruit of the virginal womb; according to that saying: ^C "Ask of me, and I will give thee the nations for thine inheritance."

*He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts, etc.*

By the term arm (Mary) hints at the Word born from herself. By "the proud" he means the wicked demons who fell with their own prince on account of pride; and also the wise men of the Greeks who did not accept the foolishness of the preaching, as it appeared to them; and the Jews who did not wish to believe, who were scattered, having thought unworthy thoughts concerning the Son of God; and by "the mighty" he means the scribes and the Pharisees who were chasing after the first seats. ^D It is, however, more fitting to understand these words concerning the wicked demons; for these the Lord, having arrived, scattered as they were acting with insolence throughout the world under heaven, and those who had been taken captive by them He transferred to His own obedience. For these things all followed the prophecy.

*He hath put down the mighty from their seats, and exalted them of low degree.*

These were thinking great thoughts, who were afterwards scattered.

He brought down the demons and the devil, ^B and (as I have said) the wise men of the Greeks, and the Pharisees and the Scribes; but these He put down, and exalted those who humbled themselves beneath His mighty hand, having given them authority to tread upon serpents and scorpions, and upon all the power of the enemy; and He rendered ineffectual the designs fashioned against us by those who were proud in their thoughts. The Jews were once arrogant in their power; but they were brought down on account of their unbelief; while those from the Gentiles, being insignificant and lowly, were exalted through faith.

*V. 53. He hath filled the hungry with good things, and the rich He hath sent empty away.* ^C

By the name of the hungry, He designates the human race. For all were truly hungering, with the sole exception of the Jews. These, you see, abounded in the legislation and the teaching of the holy prophets; for theirs was the legislation, and the adoption of sons, and the worship, and the promises. Nevertheless, these men, living luxuriously and inflated by their own dignity, because they did not approach with humility Him who became incarnate, were sent away empty, carrying nothing with them—neither faith, nor knowledge, nor any hope of good things. For they have fallen from the earthly Jerusalem, and have been alienated from the life and glory to come, since they did not receive the Author of life, but even crucified the Lord of glory, and abandoned the fountain of living water, and spurned the bread that came down from heaven. Therefore, there came upon them a famine worse than any other, and a thirst more painful than any thirst of base deceit; for it was not a famine of sensible bread, nor a thirst of water, but a famine of hearing the word of the Lord. But those from the Gentiles, who were hungering and thirsting and wasting away in their soul amid evils, because they accepted the Lord, were filled with spiritual good things; for the blessings of the Jews passed over to them.

*V. 54. He hath holpen his servant Israel, in remembrance of his mercy.* ^D

He hath holpen Israel—not that Israel according to the flesh, which glories in the name alone, but that Israel according to the Spirit, which preserves the power of the appellation: that is, those who look to God and believe in Him, and through Him the Son, are adopted as sons, just as the word and the promise were made to the prophets and patriarchs of old. It is possible, however, for this to apply also to Israel according to the flesh; for many myriads from among them did believe. *And He hath remembered His mercy, as He promised to Abraham.* He brought to pass as a reality the prophecy spoken to him, that *in thy seed shall all the nations of the earth be blessed*. This promise was fulfilled, as the common Savior, Christ, who is the seed of Abraham in whom the nations are blessed, was about to be born from it. *For He took hold of the seed of Abraham*, as the Apostle says, and thus He fulfilled the promise made to the fathers.

^A V. 69. *He has raised up a horn of salvation for us.* The term "horn" is understood not only as power, but also as a kingdom. Both are truly Christ, who sprang for us from the family and lineage of David as Savior; for He is the King of kings and the invincible power of the Father.

V. 72. *To perform mercy.* Christ is mercy and justice. For we have obtained mercy through Him and have been justified, having washed away the stains of iniquity, through faith, evidently, in Him.

V. 73. *The oath which He swore to our father Abraham.* Cyril: Let no one, when he hears that God swore to Abraham, become accustomed to [thinking of] swearing. For just as when "wrath" is spoken of regarding God, it is not wrath, nor does it signify passion, but a punitive force or some movement of this kind; so too "an oath" is not an oath. For God does not swear, but indicates certainty that what He says will absolutely come to pass. For the oath of God is His own word, persuading those who hear, and creating faith for everyone that what He promised and said will certainly happen.

^B V. 76. *And you, child, will be called the prophet of the Most High.* Look at this, that the Most High is Christ, of whom John ran ahead in both birth and preaching. What then will they say now, those who diminish His divinity? Why do they not wish to understand that the words, *And you will be called the prophet of the Most High*, were spoken by Zacharias just as they were by the other prophets of Him, namely of God?

V. 79. *To give light to those who sit in darkness and the shadow of death.* For the people living under the law, the Baptist was a sort of lamp in Judea, walking ahead of Christ, and regarding him God had foretold: *I have prepared a lamp for my Christ.* Moreover, a figure of him was expressed in the law, where it mandates that a burning lamp be nourished in the front part of the tabernacle. However, the Jews, having been delighted by him for a short time, while they flocked to his baptism and admired his way of life, soon cast him into death, all but extinguishing that lamp of perpetual splendor. On account of this, Christ also said concerning him: *He was the burning and shining lamp; and you were willing to rejoice for a little while in his light.*

V. 79. *To guide our feet into the way of peace.* For the world was wandering while the creature offered to the creature the worship due to the Creator; it was darkened by the shadows of ignorance, and night, as it were, falling upon the minds of all, did not allow them to behold the Creator who is by nature and truly God. But the Lord of all rose up for those from Israel like light and the sun. ^D

CAP. II.

V. 1. *Factum est autem diebus illis, etc.* The Evangelist has usefully—nay, necessarily—indicated the time of our Savior’s birth. For that we might learn that there was no longer a king of the family of David among the Israelites, but that their princes had failed, he rightly mentions the edicts of Caesar, as one who held Judea, along with the other nations, under his scepter; for thus he had commanded the census to be made.

V. 4. *Eo quod esset de domo et familia Davidis.* ^A The book of the holy Gospels, tracing the series of the lineage to Joseph, who had obtained his descent from the family of David, demonstrates at the same time that the Virgin also was of the tribe of David, just as he was, because the divine law commanded that marriages should be contracted within the same tribe. Moreover, the interpreter of heavenly dogmas, the great apostle Paul, openly declares the truth, testifying that the Lord sprang from Judah. ^B Yet, differing natures came together to form a true unity, and there is one God and Son from both; not that the diversity of the natures was destroyed by reason of the union, for it was rather an union of two natures that took place. Therefore, we confess one Christ, one Son, one Lord. And because of this opinion of an unconfused union, we proclaim the holy Virgin to be the Theotokos, because the Word of God was made flesh and became man, and from the very conception joined to Himself the temple taken from the Virgin. ^C For we perceive that two natures were joined together by an indivisible union, without confusion and inseparably. For the flesh is flesh, and not deity, even though it has become the flesh of God; and in like manner, the Word is God, and not flesh, even though for the sake of the mystery of the dispensation He made that flesh His own. And although the natures which converged to form the unity (of Christ) are both different and unequal, yet there is one, and only one, from both; and it is not permitted to divide our one Lord Jesus Christ into man separately and into God separately, but we say that one and the same is Christ Jesus, knowing the difference of the natures, and keeping them ^D without any mutual confusion.

V. 5. *Cum Maria desponsata sibi uxore prægnante.* The holy Evangelist says that Mary was betrothed to Joseph, to show that the conception occurred while the betrothal alone remained, and that the birth of Emmanuel was wondrous and outside the laws of human nature. For the Virgin did not bring forth the child by receiving human seed. What, then, is the account of the matter? The beginning of all

^A things is Christ, the second Adam according to the Scriptures, who was begotten by the Holy Spirit so that He might transmit grace unto us also. For we were destined to be no longer children of men, but rather children of God, having obtained regeneration through the Spirit in Christ, who is the first, so that He Himself might have pre-eminence in all things, as the all-wise Paul says. Most providently, the time of the census sent the holy Virgin to Bethlehem, so that we might see another prophecy fulfilled; for it is written, as we have said: "And thou, Bethlehem, house of Ephrath, art little to be among the thousands of Judah; out of thee shall come forth for me one who is to be ruler in Israel."

— (^B But to those who say that if the Virgin brought forth in the flesh, she suffered corruption, or if she did not suffer corruption, she brought forth only in appearance, we say: The Prophet says that [the Lord God of Israel] entered and went forth, and yet the gate remained shut. And if the Word became flesh without confusion, then, since He was conceived without seed, He was surely born without corruption.)

And she brought forth her firstborn Son. Who, then, is the firstborn? He calls Him firstborn, ^A not as the first among brothers, but as both first and unique. For there is also such a kind of meaning in the term "firstborn," since Scripture sometimes calls the only one "first," as in: "I am God the first, and besides Me there is no other." In order, therefore, to show that the Virgin did not give birth to a mere man, He added "firstborn." For remaining a virgin, she had no other son, but only the Son of the Father; concerning whom God and Father cries out through the voice of David: "And I will appoint Him firstborn, high above the kings of the earth." The all-wise Paul also mentions this, saying: "And when He bringeth the firstborn into the world, He saith: And let all the angels of God worship Him."

^B But then how did He enter into the world? For He exists outside of it, not locally but rather naturally; for He is different in nature from everything contained in the whole world. He entered into it by becoming man, and began to be a part of it through the incarnation; for although He was uniquely the Only-begotten in His divinity, since He became our brother, for this very reason He was also named "firstborn," so that having become the firstfruits of the adoption of men, He might prepare us also to become children of God.

([E] So, consider that "firstborn" is spoken concerning the dispensation; for according to His divinity He is Only-begotten. Again, He is Only-begotten in that He is the Word from the Father, having no brothers by nature, nor is He counted with anyone else; for the Son of God is one and alone consubstantial with the Father. But ^C He is called firstborn...

^A because of His ^B condescension toward created things. For when He is called Only-Begotten, he is designated thus absolutely, without any extraneous cause being intermingled by which He is the Only-Begotten, but rather it is said of Him simply and without qualification, that He is the Only-Begotten God who is in the bosom of the Father. But when the divine Scriptures call Him firstborn, they immediately add whose firstborn He is, and the cause for which He possesses this title as well. For they say He is "the firstborn among many brethren," and "the firstborn from the dead": the former, insofar as He was made like unto us in all things, sin excepted; the latter, insofar as He was the first to raise His own flesh to immortality. Furthermore, He exists as Only-Begotten by nature, as being alone God from God from the Father, alone from Alone, God shining forth from God, and Light from Light; but He is called firstborn for our sake, so that, because He is called the firstborn of those who have been made, whatever is of the same condition as He might be saved through Him. For if it is absolutely necessary that He be the firstborn, then those of whom He is the firstborn must also remain. But if, as Eunomius would have it, He is called the firstborn from God as if He were the first-begotten among many, and He is likewise the firstborn of the Virgin: then He would be from her also as the first before another. Since, however, He came forth from Mary as firstborn, in reality alone, and not as being prior to others, then He likewise proceeded from God as firstborn, not as the first among many, but as the only one truly begotten. Moreover, if preceding things are rightly called the cause of subsequent things, and God and the Son of God existed first, then the Son is the cause of those who are called sons, because they began to receive the name from Him. Therefore, He who is the cause of the subsequent sons would justly be called firstborn, not because He is first in order of birth among them, but because He was the cause for them to obtain the title of sons. And just as, because the Father is called first, according to the saying, "I, He says, am the first, and I am the last," we are not in the least compelled thereby to believe Him to be akin to those who come after Him; so even if the Son is called first among created things, or "firstborn before all creation," He will not in any way be one of the things that have been made. But just as the Father, in order to show Himself the principle of all things, said, "I am the first," so also the Son is called first in created things: for through Him all things have been made, and He Himself is the principle of all creatures, as Maker and Creator.

V. 7. And He laid Him in a manger.

He found man made like a beast of burden. Therefore, Jesus was placed as fodder in a manger, so that we, forsaking a beast-like life, might return to an intellect worthy of man; and that we, who have been of a feral heart, coming to this table of His manger, might no longer find hay, but the bread from heaven, the life-giving Body. ^D

^A *And there were shepherds in the same region, keeping watch.*

^B The mystery celebrated by the angels is revealed first to the shepherds, who held the figure of those who would shepherd the churches; for it was necessary that they be the first to hear: "On earth peace," because spiritual shepherds were to announce peace to all the fullness of the Church. Moreover, the person of the shepherds, and the joy that came to them through the revelation, signify clearly that the Good Shepherd has come to the wandering sheep; for nothing is known to delight shepherds so much as the finding of a lost animal—the finding of which no one could accomplish save the Prince of shepherds, Christ. Then, since Bethlehem is interpreted as the "house of bread," where were the shepherds to be gathered after the proclamation of the Gospel, if not in the spiritual house of the heavenly bread, that is, the Church, in which is mystically sacrificed every day He who descended from heaven as bread, and who gives life to the world?

^C Shepherds were the first-fruits of the initiated; and again the type looks toward the truth. For Christ manifests Himself to the spiritual shepherds, so that these in turn might announce Him to others, just as, indeed, those shepherds of old were taught by the holy angels and, having run, announced the matter to others. The angels, therefore, are the ones who begin the preaching concerning Him; and they glorify as God Him who was wondrously born in the flesh from a woman. For the Lord of all things was God in our form, so that He might annul the curse upon the first woman; for it had been said to her: "In sorrow you shall bring forth children." For as they were bringing forth into death, they possessed the sting of sorrow; but since a woman has given birth in the flesh to Emmanuel, who is Life, the power of the curse has been undone, and together with death, the labor of giving birth in sorrow has also passed away for mothers on earth. Do you wish to learn another cause for this matter? Remember the most wise Paul writing concerning Christ: "For what was impossible to the law, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh, that the requirement of the law might be fulfilled in us who walk not according to the flesh but according to the spirit." What then is meant by saying the Son was sent in the likeness of sinful flesh? The law of sin lies hidden in the members of our flesh, and the perverse movement of the innate desires. But the Word of God, having become man, possessed flesh that was holy and truly most pure; and He was in the likeness of our flesh, yet not according to it. For He was entirely alien to the defilements inherent in our body, and to the movement and proclivity that carries us toward illicit things. Furthermore,

^A this was the cause for which the Savior willed to be incarnate.

V. 7. And he wrapped him in swaddling clothes.

When you see an infant wrapped in swaddling clothes, do not fix your mind solely upon His birth according to the flesh, but rather ascend to the contemplation of His God-befitting majesty. Ascend into heaven; for in this way you will behold Him in the heights above, surrounded by exceeding glory. You will see Him, I say, sitting upon a throne high and lifted up; you will hear the Seraphim celebrating Him with hymns, saying that heaven and earth are full of His glory. And this took place on earth as well; for the glory of the Lord shone round about the shepherds, and a multitude of the heavenly host were praising Christ. For very many holy prophets were born through the ages, yet not one of them was ever glorified by the voice of angels; for they were men, and within our own measure, faithful servants of God. But Christ is not so; for He is God and Lord and the Sender of the holy prophets, and as the Psalmist says, "Who in the clouds shall be compared to the Lord, and who shall be likened to the Lord among the sons of God?" (Ps. LXXXVIII, 7). For to us, who are under a yoke and in servile condition, the title of sons has been attributed by Him; but Christ is the truth of the matter itself, namely, the natural Son of God the Father, even when He became flesh; for He remained what He was, even after He assumed what He was not. But that I speak the truth, the prophet Isaiah will again bear witness, saying: "Behold, the virgin shall be with child, and shall bring forth a son, and they shall call his name Immanuel. Butter and honey shall he eat: before he knows the evil, he will choose the good. For surely before the child knows good or evil, he refuses evil to choose the good" (Isa. VII, 14 seq.). But how is it not evident to all that a newborn and tender child, who by reason of the shortness of time and age is inept at understanding anything, is utterly unable to distinguish good from evil? For such a one is ignorant of everything. But in Christ, the Savior of all, there was a great and immense miracle. For He ate, as a child still does, butter and honey. By "butter," the prophet calls the virginal milk, because it had not been produced from feminine softness and pleasure and laxity, but was rather concrete and solid, and having no bitterness of sin, but rather the sweetness of honey; seeing that whatever is of God is sweeter than honey and the honeycomb.

^B Christ having been born, the power of the devil was immediately spoiled. And he was indeed worshipped in Damascus, and had many there who adored him; but at the time when the holy Virgin gave birth, the forces of his tyranny were broken. Therefore, the Gentiles were drawn to the knowledge of the truth. It is the custom of the divinely inspired ^{C D}

Scripture to call the God of all by various names, and as if from things occurring in their own times, sometimes to devise names. This is observed even in the case of Christ himself; for he is the true God. This might be demonstrated by the words: "Make haste to take the spoils, hasten the prey" (Isa. VIII, 3). For his beginning was the cross, through which he reigned over all that is under heaven; if it is true that he became obedient to the Father even unto the death of the cross. ^B Observe, beloved, and understand that those who have been sanctified through faith have not passed over into the customs of the Gentiles, but rather those who were called have approached their customs. For carnivorous beasts are the wolf, the lion, the bear, and the panther, but those animals which are tame, such as kids, lambs, and calves, feed on grass. But, he says, the wild beasts will graze with the tame, and will eat their food. Therefore, those that are tame have by no means gone over to the customs of the wild ones; rather, the latter have, as I said, moved over to the ways of the former. They were changed, then, from a savage disposition to a gentleness suited to the saints; they have been transformed through Christ, and those who were wolves have become lambs: for he himself tamed them, and joined, as I said, the two peoples into a God-beloved frame of mind. This is what the hierophant Moses also proclaimed long ago, saying: "Rejoice, O nations, with his people, and let all the angels of God worship him" (Deut. XXXII, 43).

^C For because God was ineffably incarnate, he alone knew what is good, and was devoid of the wickedness that is in men, which is indeed the property of the substance that is exalted above all things; for what is naturally, firmly, and immutably good, fits it alone and uniquely. "For there is no one good but one, that is, God," according to the voice of the Savior himself (Marc. X, 18). Do not, therefore, look at him simply as an infant lying in a manger, but rather as God, rich in our poverty, and for this reason praised by the holy angels themselves; of which kind that hymn was: "Glory to God in the highest, and on earth peace, good will among men" (Luc. II, 14). For the angels and all the highest powers, keeping the order assigned to them, ^D also maintain peace with God; they do not in any way depart from what seems good to him, but remain in stability through justice and holiness. But we, wretched as we are, having set our own desires against the Lord's commandments, have turned out like enemies before him. Nevertheless, that matter was destroyed through Christ, who is our peace, and has joined us through himself to God and the Father, taking away the sin that caused the enmity, justifying by faith, and calling near those who were far off; and in another way, creating the two peoples into one new man, making peace, and reconciling both of them in one body to the Father (Ephes. II, 15). For it pleased

^A God and the Father to sum up all things in Him, to join together those things above with those below, and to make one flock, both of those in heaven and those on earth; Christ, therefore, has become our peace and good will.

V. 10. *And the angel said to them,* etc.

We must believe that this was an archangel, the herald of joy to the shepherds, who descended with his host from heaven to convey the happy news of human salvation; yet he spoke to the shepherds alone, as the host led by him did not appear to their eyes, because of the invisibility of the angelic nature.

*And when the days of their purification were fulfilled according to the law of Moses.* ^B

Now, therefore, we have recognized him, through what has just been read, as obedient to the laws of Moses; or rather, as the Legislator Himself and God, insofar as He is man, submissive to His own decrees. And the reason for the matter will teach us, as the wisest Paul says: "When we were children, we were in bondage under the elements of the world. But when the fullness of time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law" (Galat. IV, 3-5). Christ, therefore, redeemed from the curse of the law those who were under the law, but not those who had observed it. ^C But how did He redeem them? By fulfilling it Himself. Or, to speak a little differently, in order to resolve the crime of Adam's transgression, He offered Himself to God the Father as obedient and submissive for us in every regard. For it is written: "As by the disobedience of one man many were made sinners, so by the obedience of one shall many be made righteous" (Rom. V, 19). He submitted His neck to the law just as we did, doing this as well with prudent counsel; for it was fitting for Him to fulfill all righteousness. When the eighth day arrived, on which it was customary ^D for circumcision in the flesh to be performed according to the pleasure of the law, He is circumcised, He who gave the law to Moses, and before him to Abraham. He also receives the name, Jesus, which is interpreted as "Salvation of the people." For thus did God the Father will His Son to be named, born carnally of a woman. For He became then the salvation of the people, not of one only, but of all nations and of the whole earth. At the same time, therefore, the circumcision was being performed, and He was receiving His name.

^B But what is the mystery here? Let us look again. The blessed Paul said: "Circumcision is nothing, and uncircumcision is nothing." Did God, the Lord of all, command through the all-wise Moses that a thing which is nothing be observed, and inflict punishment upon those who transgress it? I say indeed: as far as the nature of the thing itself is concerned, it is entirely nothing; but it travails with a type of a mystery. For on the eighth day Christ rose again from the dead, and He has given to us circumcision in the Spirit. For He commanded the holy apostles: "Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." And we say that the circumcision in the Spirit is performed most especially at the time of holy baptism, when Christ also reveals us to be partakers of the Holy Spirit.

And of this, in turn, that ancient Joshua, who led the people after Moses, was a type; for he first led the sons of Israel across the Jordan; then, having sat down, he immediately circumcised them with knives of stone. ^C Therefore, when we cross the Jordan, then Christ circumcises us with the power of the Holy Spirit—not cleansing the flesh, but rather washing away the defilement in our souls. Christ is circumcised on the eighth day, and, as I said, He receives His name. For then, indeed just then, were we saved by Him and through Him: "In whom," says Paul, "you were circumcised with a circumcision not made by hands, in the putting off of the body of the flesh, in the circumcision of Christ, having been buried with Him in baptism, in which you also have been raised." Therefore His death took place for our sake, and the resurrection and the circumcision. For He died so that we, who have died together with Him, He having once died unto sin, might no longer live unto sin. Wherefore it is said: "If we have died together with Him, we shall also live together with Him." And He is said to have died unto sin, not because He sinned ("For He did not commit sin, nor was guile found in His mouth"), but because of my sin. ^D Just as, therefore, we died together with Him as He was dying, so also shall we rise together with Him.

Again, since the Son desired to dwell with us, although He was God by nature and Lord of all, because of this He did not disdain our condition, but submitted Himself with us to the same law, although He was himself the Lawgiver as God. He is circumcised on the eighth day with the Jews, that He might confirm the kinship of the race, so that they might not later wish to deny Him. For Christ was expected from the seed of David; and He showed the proof of that kinship. For if, even when He was circumcised, they would say, "We do not know where this man is from," if He had not been circumcised in the flesh and kept the law, He would have had...

^A a reasonable excuse for their denial; yet after He was circumcised, circumcision ceased, since that which was signified by it, that is to say, Baptism, was introduced to us; for this reason we are no longer circumcised. For it seems to me that circumcision accomplished three things: first, that by some sign and seal it distinguished the descendants of Abraham from the other nations; second, that it foreshadowed in itself the grace and power of divine baptism; for just as he who was circumcised was of old co-opted into the people of God by that seal, so the one who is baptized, having received Christ in himself as a seal, is enrolled into the adoption of God. And third, it was a symbol of the faithful who are established in grace, insofar as they cut off and mortify the uprisings of carnal pleasures and passions by the cutting word of faith and by ascetic labors, not cutting the body, but purifying the heart, and being circumcised in spirit, not in the letter: whose praise, divine Paul testifies, does not need human judgment, but relies upon heavenly approval. ^B

When, therefore, the law had been issued against every woman who had brought forth a male or female, and it made an altogether universal declaration, the holy Virgin, from whom we say Christ was born in the flesh, was nonetheless free from all disgrace. Consider, if you please, the precise tenor of the law. "A woman," it says, and not just anyone indiscriminately, "but whoever conceives by seed and bears a male, shall be unclean." But here we speak of the divine body formed of the Holy Spirit, ineffably fashioned in the holy Virgin, and disregarding the laws of nature. For the first-born of the saints, the beginning of those who obtain regeneration from God through the Spirit, ^C was in no way in need of the seminal operation; concerning whom it is said clearly: "Who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God." Therefore, the holy Virgin escaped the condemnation from the law, having in no way been inseminated, but by the operation through the Spirit having brought forth the divine infant for us.

After the circumcision, He again awaits the time of purification. And when the days were fulfilled (and the fulfillment of the days was the fortieth), then He is led up to Jerusalem, and is brought into the sight of the Father, as a man like us, He who sits with Him as God the Word, who was also inscribed among the first-born through the shadow of the law. For even before the incarnation of the Word, the first-born who were offered to Him according to the prescription of the law were devoted and consecrated to God. ^D O great mystery of the dispensation! O depth of the riches and wisdom and knowledge of God! He who is in the bosom of the Father, to whom all things stand in subjection as to a master, who is honored by all with sacred worship, when He happened in the

^A measures of humanity, offers a sacrifice to His own Begetter. O wondrous act! He observed the types of the Law, He who is the Truth. For what reason, I ask? Because He was the Lawgiver as God, and subject to the law as man. But what did He offer? As a firstborn and male, a pair of turtledoves, and two young pigeons, according to what was proclaimed to the Law. But what is intended to be signified by these things? The turtle-dove is the most vocal among birds, while the pigeon is a gentle and mild animal. And such did the Maker and Lord of all things show Himself to be toward us, possessing extreme gentleness, yet soothing the world with His song like a turtle-dove, and filling His own vineyard with His melody, that is, us who have believed in Him. It is written, therefore, in the Song of Songs, that «The voice of the turtle-dove is heard in our land, the vines are in blossom.» For Christ has spoken to us the divine and evangelical message, the salvation of the whole world. The turtle-dove and pigeon were indeed sacrificed, so that again He might signify to us through types that He was to endure death in the flesh for the life of the world. For He is Himself the most tuneful turtle-dove, He Himself the guileless pigeon. ^B Therefore, Christ offered Himself at one and the same time along with the types, as the truth, into an odor of sweetness, that He might bring us through Himself to God and Father, and thus dissolve the turning away from Him that had happened to us, both because of the transgression in Adam, and the sin that tyrannized over us all, and thus make us worthy of the Father’s regard. For we were the ones who long ago cried out, «Look upon me, and have mercy on me,» as the Psalmist says. «For the eyes of the Lord,» he says, «are upon the righteous.» For the Lord does not look upon those bound by their sins, but upon him who is meek and quiet and trembling at His divine words; it was necessary, therefore, that we be cleansed first, and thus be deemed worthy of the vision of God. And we have gained this through the Savior of all, Christ, being born of a woman and becoming subject to the law.

But we must inquire first, about whom is written that concerning their purification; ^C second, about the presenting of Him to the Lord; and third, what is signified by the pair of turtle-doves and the two young pigeons. For if anyone thinks that that which concerns their purification is said regarding the holy Theotokos, or regarding the blessed Joseph, or regarding the Lord Himself, he will be impious. For neither did Joseph know the holy Virgin, nor did she conceive in sins, as other women do, so as to offer for their own purification; but she conceived without seed, and gave birth without corruption. Where there is no union of woman and man, ^D nor

^A sleep nor pleasure, what need is there of purification? But neither was this said of the Lord, who is immaculate and exceeds every purity.

V. 24. *And that they might offer a sacrifice*, etc.

He paid the didrachma to the tax collectors, although he did not owe it, because he was in truth the Son; yet he paid it, since he had become subject to the law. For it was necessary, indeed it was necessary, to fulfill the economy which he had undertaken for our sake. And we shall find him, in the very payment of the didrachma, depicted as Savior and Redeemer. For the didrachma ^B was a type of coin bearing a royal image, which was paid according to the law for two heads. Observe, then, Christ again typified in the didrachma. For he himself, being the image of the Father, the stamp of his substance, the coin from heaven, offered himself as the ransom for the two peoples—I mean for those from the Jews and for those from the Gentiles.

V. 28. *And he took him into his arms.*

Christ was carried to the temple while he was still a small infant, yet suckling, and he offered what had been ordered by the law: a pair of turtledoves and two young pigeons. Now these were a type of temperance and gentleness. Moreover, they indicated the difference between two kinds of life, of both of which God is the legislator: namely, of marriage and of celibacy. You might say that those who are unencumbered and more spiritual, and who have chosen the solitary life, are the doves; while those who apply themselves ^C to the begetting of children and to other ordinary affairs are the turtledoves. But the blessed Simeon, adorned with prophetic grace, receives him into his arms, and being filled with the highest joy, blesses God, saying: *Now thou dost dismiss thy servant, O Lord.* From what, I ask, do you dismiss him? From the worldly arena; for this life is a prison, and liberation from this prison. Now, he who is to give peace to the world has come: he who joins heaven to earth, or rather, he who transforms the earth into heaven through his evangelical doctrine. *Because my eyes have seen thy salvation, which thou hast prepared before the face of all peoples.* For the mystery of Christ had been prepared even before the foundation of the world; ^D but it was manifested in the last times of the age. And he became light to those in darkness and to those who were wandering and had fallen under the devil's hand. For they were called by God the Father to the knowledge of his Son, who is the true light; and furthermore, for the glory of Israel. For even if some of them were insolent and disobedient and had minds filled with foolishness, yet the remnant was saved, and glorified through Christ. But the first fruits of these were the holy disciples, whose splendor of glory illuminates the whole world. In another way also Christ is the glory of Israel, because from it, according to the flesh...

he came forth, although He was God over all and before the ages.

^A *Behold this one is set for the fall and rising of many in Israel.*

V. 34. *Behold, this one is set for the fall and rising of many in Israel.* ^B Emmanuel was set by God the Father as a foundation of Sion, being a chosen, precious, cornerstone. And indeed those who believed in Him were not put to shame; but the unbelievers, and those who could not see the mystery hidden in Him, were broken by falling. For God and Father says somewhere again: "Behold, I place in Sion a stone of stumbling, and a rock of offense; and he who believes in Him shall not be put to shame; but upon whomever He falls, He will shatter him." But the prophet made the Israelites secure, saying: "Honor the Lord Himself, and He shall be your fear; and if you have trusted in Him, He will be to you for sanctification, and you will not meet Him as a stone of stumbling, nor as a rock of falling." Since Israel did not honor Emmanuel, who is Lord and God, nor did it wish to trust in Him, stumbling as if against a stone because of its unbelief, it fell and was shattered; but many rose up, that is, those who accepted faith in Him. Or, as the most wise Paul writes: "To the Jews indeed the cross is a stumbling block, but to the Gentiles foolishness." And again: "The word of the cross is to those who are perishing indeed foolishness; but to us who are being saved, it is the power of God unto salvation." For this reason the Lord is a sign that is spoken against. ^C

*And a sword will pass through your own soul also.*

V. 35. *And a sword will pass through your own soul.* To explain the matter briefly, by the "sword" we say is denoted here, as by a kind of blade, the temptation, or rather the very passion brought upon Emmanuel by the madness of the Jews. And thus the righteous Simeon seems to understand and speak. For the sword, as it were, was piercing the holy Virgin, as she saw Him crucified whom she had borne in the flesh. Something similar is also said by Zechariah: "Sword, awake against my shepherd," ^D that is, let the saving passion at last be accomplished, and let the time of the manifestation of good things arrive.

*And the child grew, etc.*

V. 40. *Puer autem crescebat*, etc. When it is said that the child was growing and being strengthened in spirit, filled with wisdom, and adorned by the grace of God, it must be believed that these things are said concerning His human nature. But do you observe with me the depth of the dispensation. He endures human birth, although by nature and time He is divinely...

^A without beginning and timeless; He who is perfect as God, grows in the body; and the Incorporeal, in the robustness of limbs. He is filled with wisdom, being Himself all wisdom. And what do we say to this? Observe through these things Him who was in the form of the Father, made like unto us; the Rich in poverty; the Exalted in humility; He who is full divinely, nevertheless said to receive. To such a degree did God the Word empty Himself. For the things written concerning Him according to His humanity manifest the mode of the emptying. For it was not possible for the Word begotten of God the Father to undergo anything of this sort in His own nature; but when He became flesh, that is, a man like us, then He is born of a woman according to the flesh, and is said to endure human things. For although, being God the Word, He was able to bring His own flesh forth from the womb immediately to the measure of a perfect man, yet that thing would not have been far from a miracle. For this reason, He granted to the customs and laws of humanity to hold sway even over His own flesh. Thus also He might be said to advance in wisdom, not by receiving an addition of wisdom—in that He is understood to be God, perfect in all things, and entirely in need of no divinely befitting virtues—but because God the Word, along with the age of the body, gradually extended the manifestation of His wisdom. ^B Indeed, the body grows in age, but the soul in wisdom: for the Deity admits of no increase: for God the Word was in every respect most perfect. Fittingly, therefore, He coupled the increase of wisdom with the increase of the body; for according to the measure of the bodily age, the divine nature made manifest its own wisdom.

V. 42. *And when He was twelve years old, they ascending to Jerusalem according to the custom of the feast day.*

The evangelist, who said that Jesus advanced in wisdom and grace before God and men, shows his statement to be true. For he brings Him to Jerusalem with the holy Virgin, the feast-time calling Him there; then he says that He remained there, and was found after these things sitting in the temple among the doctors, questioning and answering in turn the things which were formerly prescribed in the law; and finally, he says that all were astonished at His questions and answers. You see how He advanced in wisdom and grace, namely, because He became known to many as being such.

V. 48. *Thy father and I sought Thee sorrowing.*

Indeed, His mother knew that He was not the son of Joseph; ^C nevertheless, to avoid the suspicions of the Jews, she speaks thus. But since she had said, "Thy father," (for she knew indeed that He was not the son of Joseph, but she says this because of the suspicion of the Jews, and since she had said that "Thy

and I were seeking you in sorrow," the Savior replies to this: "Did you not know that I must be in my Father’s house?"

^A Here, then, He makes mention of the truly [heavenly] Father more clearly for the first time, and unveils His own divinity. For since the holy Virgin said, "Son, why have you done this to us?" ^B then indeed, showing Himself to be beyond human measures, and teaching that she who gave birth to the flesh was a minister of the dispensation, but that He was by nature and in truth God, and the Son of the Father who is in heaven, He says: "Did you not know," etc. Here let those who follow Valentinus, hearing that it was God’s temple, and that Christ is now in His own, who also was formerly described through the Law, and fashioned as if in shadows and types, be shamed, saying that neither the Creator, nor the God of the Law, nor the God of the temple, is the Father of Christ.

"And Jesus increased in wisdom and in stature and in favor with God and men."

^C The evangelist John says: "And we beheld his glory, glory as of the only-begotten of the Father, full of grace and truth." If, then, He is full of grace and truth, how will that which is full increase? Or what addition at all will it receive, beyond which there is nothing? Therefore, it is not said that He increased in so far as He is the Word and God, but that He appeared more graceful to those who saw Him, being more greatly admired at all times through His works: the capacity for wonders in the minds of the beholders increasing, if one may speak more truly, rather than the Christ Himself increasing in grace, who was perfect as God. Observe, moreover, that that which increases in any respect is distinct from that thing in which it is said to increase. If, therefore, He is said to increase in wisdom, it was not wisdom itself that increased, but the human nature in Him that had an increase of wisdom. ^D For as the divinity was being revealed and made manifest in Him day by day, He became always more wonderful to those who saw Him. And observe that he did not say, the Word increased, but Jesus, so that you might not conceive of the Word alone; but because He became flesh, He is said to increase, since He assumed that which is capable of increase, namely, the human [nature]. It would therefore be the property of the humanity, and the term "increased" would be reasonably applied to it. For thus each of the things said will be placed in its proper order, with neither those things which are fitting for the Word alone being dragged down to the human, nor those which are human being raised up to the concept of the divinity.

CHAPTER III.

V. 4. *As it is written in the book of the words of Isaias the prophet.*

The blessed prophet Isaias ^A did not fail to perceive the scope of John’s preaching; but, bearing witness from on high and long before this time, he called Christ Lord and God, while he named John His minister and servant. And he called him a lamp, having gone before the True Light; the morning star, a herald of the sun, signaling the arrival of the day that was about to shine upon us; and that he was a voice, not the Word, running before Jesus, just as in reality a voice runs before a word.

*Prepare ye the ways of the Lord, make straight his paths.*

John was chosen for the apostolate, and was the last of the holy prophets. ^B Therefore, as if the Lord were not yet present, he says: "Prepare the ways of the Lord," that is, prepare yourselves to receive whatever it shall seem good for Christ to ordain. Turn your hearts away from the shadow of the law; abandon the types; cease thinking distorted thoughts. Yet, at the same time, he also points to Him as present, saying: "Behold the Lamb of God, who taketh away the sin of the world."

But what is the meaning of "make straight the paths of our God"? That path is straight, smooth, and easy which leads toward the good; but the other is distorted, that is, the one which drags those who travel upon it toward wickedness. For it is written concerning such: "Whose ways are perverse, and their paths crooked." ^C Therefore, the straightness of the mind is as a straight path, having nothing distorted. Such was the divine Psalmist, as he sang, saying: "A perverted heart hath not cleaved to me." Jesus, son of Nave, also said to the people: "Direct your hearts to the God of Israel." John, however, says: "Make straight your paths." Now this consists in the state of the soul being straight, so that it manifests its natural intellect just as it was created. For it was created beautiful and exceedingly straight. But when one perverts its own nature, this is called the wickedness and distortion of the soul. ^D The matter is not very difficult, for if we remain as we were created, we are in the midst of virtue.

But as if someone were protesting and saying: "How shall we prepare the way of the Lord? How shall we make His paths straight?" For there are many obstacles appearing to those who wish to live well, to wit, Satan, the hater of virtue, the impious crowd of evil spirits, the very law of sin which resists the mind that is striving toward the good in the members of the flesh; furthermore, many other disturbances hold sway over human thought; what then are we to do?

^A given that such great difficulty exists? To these things, the word of prophecy comes to meet us, saying: "Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways into smooth ways; and all flesh shall see the salvation of God." For there are indeed some thoroughfares or paths that are not at all passable, but so rough that they sometimes leap up into mountains and hills, and at other times decline downward and are carried into precipices. Such ways as these, being in heights and depths, are extremely difficult to traverse. But if, by some means, the high and steep places were to be leveled, and those in the hollows and depths to be filled in, then the crooked would be made into a straight path, and the rough and rugged ways that were once like ravines would become smooth plains and, as it were, a level road.

This has come to pass in an intelligible sense through the power of our Savior. For formerly, the way of the evangelical life and conduct was difficult to traverse because the minds of all were occupied by worldly desires; but since God over all, having become man, has destroyed sin in the flesh, all things have become smooth and easy to travel. No height or depth encounters those who wish to excel, but all that is crooked has been transformed into a straight path. For He himself has revealed to us a smooth and most easy way to piety, having nothing steep or hollow and low, by which it had once been rough and difficult to traverse. For all that was crooked has become straight, as the prophet Isaiah himself says elsewhere: "The way of the pious has become straight, and the way of the righteous is prepared." For the crowd of demons has been driven from our midst; and the devil himself has been defeated along with them; the law of sin, too, has been mortified, and our Savior heals all our infirmities.

^B "And all flesh shall see the salvation of God." Clearly, all flesh has seen the Salvation of God, that is, of the Father; for He has sent to us the Son as Savior. By "flesh" in these contexts, one must understand the whole human being, and one must mean the entire human race. "And all flesh shall see the salvation of God"; no longer Israel alone, but all flesh. For the Savior and Lord of all does not possess a limited kindness, nor did He save merely one nation, but He brought the whole world under His own sway and enlightened those who were in darkness. And this, indeed, was what was celebrated by the lyre of the Psalmist: "All the nations, as many as you have made, will come and will worship before you, O Lord." The remnant from Israel, too, has been saved together with them, just as the great Moses also proclaimed this long ago, saying: "Rejoice, O nations, with his people."

"The Baptist therefore said to the crowds coming out, etc." ^C Now, the blessed ^D Baptist, being indeed filled with the Holy Spirit...

^A did not fail to know the audacity of the Jews against Christ. For he foresaw that they would also disbelieve him, and, moving their venomous tongue, would cast insults upon him. Looking therefore to those things, he rebukes them because, although they possessed the Law that speaks of the mystery of Christ, and the prophecies of the prophets that point toward this, they have become dull of hearing, and sluggish toward faith in Christ, the Savior of all. "For who has shown you to flee from the wrath to come?" Is it not the divinely inspired Scripture, which says that those who believe in Christ are blessed, while those who are unbelieving and unlearned are heralds proclaiming that they will be subject to hard and inescapable punishments?

V. 8. Bear therefore fruits worthy of repentance.

The primary fruit of repentance is faith in Christ; in addition to this, also the evangelical way of life; and generally all works of righteousness that are contrary to sin, which the penitent ought to bring forth, as is fitting for their repentance. He adds also: "And do not begin to say within yourselves, 'We have Abraham as our father'; for I say to you that God is able from these stones to raise up children to Abraham." ^B Do you see how most sagaciously he lowers their foolish arrogance, and shows that being born from Abraham according to the flesh is useless for their salvation? For what does nobility of the flesh profit those who have it, if they do not come forth through similar pursuits and follow in the virtue of those who begat them? "For if you were children of Abraham," the Savior said to them, "you would do the works of Abraham." God seeks a kinship in character and conduct. It is foolish, therefore, to boast of holy and good ancestors while remaining far from their virtue. But if these things are so, says the Jew, how is the seed of Abraham still being multiplied? How will God's promise to him remain, which says that his seed will be multiplied like the stars of heaven? But this, O Jew, we say is being brought to pass through the calling of the nations. For it was said to Abraham: "In Isaac shall your seed be called," and, "I have made you the father of many nations." For the phrasing "in Isaac" denotes the promise. Therefore, he has been made the father of many nations, namely, of those who believe in Christ. Concerning these, God said somewhere through the voice of Ezekiel: "And I will remove the heart of stone from their flesh, and I will give them a heart of flesh, that they may know me, and that I am the Lord." ^C But in order that the blessed Baptist might benefit his hearers all the more, he adds something else:

V. 9. For already the axe is laid to the root of the trees.

By the axe in this passage, he designates the most sharp wrath which God the Father brought upon the Jews on account of their impiety against Christ. For to them, like a two-edged blade, the wrath was brought down. And this, for us, Zechariah ^D

the prophet made manifest, saying: "There shall be a wailing of Jerusalem like the wailing of a pomegranate-tree being cut down in the plain." ^A And Jeremiah also said, as if addressing her: "The Lord called thy name a fair, well-shadowing olive tree; at the sound of its circumcision a fire has been kindled upon it; great is the tribulation upon thee; its branches have become useless, and the Lord of hosts who planted thee hath spoken evil against thee." You would do well to take for this also the parable about the fig tree in the Gospels. Thus, as a fruitless and no longer noble plant, it was cut down by God; yet he says the axe was not set *in* the root, but *at* the root, that is, near the root. For the branches were cut off, but the plant was not uprooted from its base. For the remnant of Israel has been saved, and it has not perished root and all. ^B

And the multitudes asked him.

The blessed Luke introduced three orders of men questioning John: the multitudes, the tax collectors, and thirdly, the soldiers. Just as a wise physician brings to every disease a congruent and likely remedy, so also the Baptist offered useful and appropriate counsel to the men of each profession: indeed, he bids the populace coming to repentance to foster mutual charity; he forbids the tax collectors from practicing unjust exactions; and finally, he most aptly exhorts the soldiers not to harass anyone, but to be content with their pay. ^C

And as the people were in expectation, and all men were musing in their hearts of John, etc.

So admirable and great was the son of Zechariah that the Jewish crowds suspected that he might perhaps be that Christ whom the shadow of the Law had delineated and the holy prophets had foreannounced. Since, therefore, some had arrived at this suspicion, he himself cuts it off, yielding as a servant to the Lordly dignity. For men are at an immense distance from God. And we shall find the holy Baptist saying these very things in the evangelical history of John, where he says thus: "Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before him."

And John answered unto them all, saying: I indeed baptize you with water, etc. ^D

Having therefore declared that he was himself not the Christ, he proceeds next to offer arguments from which it is possible to learn that an immense distance appears between God and men, between a servant and the Lord, between one who precedes as a servant and one who shines forth with God-befitting majesty; for although the blessed Baptist was so great in virtue, he says he is not worthy, so to speak, even to touch his shoes. Then he brings forth another argument: "I indeed baptize you with water, but he shall baptize you with the Holy Spirit and with fire."

^A For it is the property and work of that substance alone which is superior to all things to be able to send the Holy Spirit upon some, and to make those who approach it partakers of the divine substance. Moreover, this power dwells in Christ, not because he received it from elsewhere or participated in it, but because it is his by his very nature and substantially. For he baptizes in the Holy Spirit. Therefore, he is God, and the Word made flesh is the fruit of the substance of God the Father; and he continued to do this even after he became man, since he is one Son with a flesh united to him ineffably and incomprehensibly. And indeed, when the blessed Baptist had said beforehand, "I am not worthy to loosen the thong of his sandals" (for this is what they are accustomed to call the extremity of the sandal, which ends in a point; for the barbarians are accustomed to use such), he immediately added: "He shall baptize you with the Holy Spirit and with fire," clearly possessing both feet and sandals. For no one of sound mind would say that the Word, not yet incarnate and not yet dwelling among us, had feet and sandals. But because, when the Word became man, he did not lose his own deity, therefore he wrought at that time also those things worthy of God, bestowing the Spirit on those who believe in him. For the same one was at once both God and man.

^C But someone will say: No, rather the Word performed divine works through the man born of the lineage of David. Yet against you who say these things we will oppose the words of John, who somewhere says to the Jews: "There comes after me a man who was made before me, because he was prior to me; and I did not know him. But he who sent me to baptize with water, he said to me, 'Upon whom you shall see the Spirit descending and remaining upon him, this is he who baptizes in the Holy Spirit'; and I have seen and testified that this is the Son of God." Behold, he manifests that the man whom he mentioned was made before him, and that he exists prior to himself, clearly pre-existing divinely, according to what was clearly said by him to the Jewish crowds: "Amen I say unto you, before Abraham was made, I am." Moreover, he says presently that the Spirit descended upon him from heaven. Do they perchance say that the Holy Spirit descended upon the Word of God as still simple and incorporeal, and do they assert that the giver of the Holy Spirit partakes of his own Spirit? Or do they rather assert that he, having received the Holy Spirit in human fashion, baptized divinely in the Holy Spirit; and that he is the one and only and truly Son of God and the Father, as the blessed Baptist himself has testified? ^D It should also be stated thus: Perhaps the blessed Baptist coupled the mention of fire with the term Spirit, not to affirm that we are all to be baptized with fire by Christ, but to signify through the term fire the life-giving operation of the Spirit. For according to the different operation upon the subject matter, the one Spirit takes on different appellations.

^A Behold, the blessed Baptist says, that the threshing floor differs by belonging to Christ, as though it were the Lord—for this is what "his" signifies. Thus he purges it, separating and distinguishing the chaff from the wheat. He says that he will appear as a dispenser and a sort of sign-proclaimer of what is fitting for each one: so that the just and good man, like wheat, may be brought into the heavenly storehouses, while the unjust man, having been shaken off like chaff, is made fodder for fire. For the wheat, he says, is brought into the storehouse, that is, it is accounted worthy of the security afforded by God, and of His care, guarding, and love; but the chaff, as useless matter, is consumed by fire.

^B Hear what God also says through Jeremiah, making a comparison between prophets and false prophets: "What is the chaff to the wheat?"—that is, what is levity compared to the truth? For the word that comes from God possesses a most nourishing power; but the word of the empty false teachers, being most fragile and chaff-like, causes no benefit to those who listen.

"And it came to pass, when all the people were baptized, and Jesus also had been baptized and was praying, that the heaven was opened."

^C Jesus is baptized, blessing the waters and purifying them for our sake. For the Only-begotten Word of God is the Holy of Holies; and He Himself had no need of holy baptism, nor of obtaining the remission of sins, as we gain from Him—for we have all received from His fullness. The Holy Spirit indeed proceeds from God the Father; but He is also the property of the Son. For He is very often called the Spirit of Christ, being the Spirit who proceeds from God the Father. Paul will be a witness, saying at one time: "But you are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he is not His." And again: "And because you are sons, God has sent the Spirit of His Son into your hearts, crying out: Abba, Father." Therefore, the Holy Spirit proceeds, as I said, from God the Father, but the Only-begotten Word of God, who is by nature and truly the Son and who flourishes with the dignities of the Father, supplies Him to the ^D creation and gives Him to the worthy. And so He was saying: "All things that the Father has are mine." Why then

^A one might ask, was He baptized, and why did He receive the Spirit? We say, therefore, that the Lord did not stand in need of holy baptism, but that out of His love for mankind He devised for us a way of salvation. For believing in the Father and the Son and the Holy Spirit, and making this excellent confession before many witnesses, we both wash away every stain of sin and become partakers of the Holy Spirit, and partakers of the divine nature, and we gain the grace of adoption. It was necessary, therefore, that the Word of the Father, after He had emptied Himself and had not disdained to put on our likeness, should become for us a pattern and a path for every good work. That we might learn, therefore, the very power of holy baptism, and how much we gain by approaching such grace, He Himself begins the work, and when baptized, He prays, in order that you, beloved, might learn that for those who have once been deemed worthy of holy baptism, unceasing prayer is a most fitting thing.

The evangelist says that the heavens were opened, to signify that they had previously been closed. For Christ said: ^B "From now on you will see heaven opened, and the angels of God ascending and descending upon the Son of man." For since one flock had now been revealed, both the upper and the lower, and one chief shepherd had been pointed out for all, heaven was opened, and the man upon earth was joined with the holy angels. And the Spirit descended again, as at the beginning of a second creation of our race, and as in the first Christ, economically receiving Him not so much for Himself, but for us; for we have become rich in all things in Him and through Him. Most economically, therefore, He endures with us human conditions. For where shall we see Him emptied, although He possesses the fullness of deity? How would He have been poor with us, unless He conformed Himself to our poverty? ^C The voice of God the Father was uttered over Christ at the time of holy baptism, as if through Him and in Him He were accepting the man upon earth; He said, I say: "This is my beloved Son." For the true Son by nature and only-begotten, when He became as we are, is marked out as the Son of God, not receiving this for Himself (for He was and is, as I said, true God), but that He might transmit the glory to us. For He became our beginning, and firstborn, and second Adam; for this reason it is said that all things have been made new in Him. And stripping off the oldness that was in Adam, we have acquired the newness that is in Christ.

V. 22. The Holy Spirit descended. If the Holy Spirit is received at the time of baptism, this also, beyond the other things, will pertain to the condition of human nature. For He is not sanctified as God, when He receives the Spirit (for He Himself is the one who sanctifies), but as He is by nature man. And Jesus Himself was about thirty years old, beginning. ^D This is the madness of the Samosatene, [(E f. 167, F f. 797)] who poorly interprets the evangelical statement, that Jesus was about thirty years of

age, and does not understand that He was, and He began, but not in the same way. For He was always as God, but He began as man, when He took on our poverty; and He begins so that you might abolish your former birth and receive a second one through regeneration. ^A — Great is the damage and unexpected the harm that occurs from keeping the grace of baptism for a long and undue delay. For, in the first place, hope is never secure that anyone will attain the end of his proposed intention. And then, even if by chance he achieves his goal at the end of his life, he is indeed sanctified, but he receives only the remission of his sins, and he carries back the talent to the Master fruitless, having been idle and having done nothing with it. ^B

CHAPTER IV.

V. 1. Jesus, however, full of the Holy Spirit, returned from the Jordan. ^C

Observe with me here human nature, as in the first fruits in Christ, anointed by the grace of the Holy Spirit, and crowned with heavenly honors. For of old, the God of all promised, saying that it would come to pass "In those days, I will pour out of My Spirit upon all flesh." And that which was promised has been fulfilled in us, as it was first in Christ. And concerning those of ancient times, who had incontinently declined toward a love of the flesh, God said somewhere: "My Spirit shall not remain in these men, because they are flesh." But since all things have become new in Christ, and we have obtained regeneration through the Spirit and water, and we act no longer as children of flesh and blood, but rather call God Father, for this reason, very rightly, as those who have been honored henceforth and have obtained the bright glory of adoption, we have become partakers of the divine nature through participation in the Holy Spirit. ^D Our Firstborn, since He began to exist among many brothers, having lowered Himself into self-emptying, receives the Spirit first—although He Himself is the giver of the Spirit—so that the dignity might redound to us also through Him, as well as the grace of communion with the Holy Spirit. Paul teaches us something like this, saying concerning both Him and us: "For both He who sanctifies and those who are being sanctified are all from One; for which cause He is not ashamed to call them brothers, saying: 'I will proclaim Your name to My brothers.'" Since, then, He is not at all ashamed to call us brothers, for the sake of...

^A coming down to our likeness, He has transferred our poverty to Himself, and is sanctified with us, although He Himself sanctifies the whole creation; lest He who for the sake of the salvation and life of all did not shrink from becoming man appear to refuse the measure of humanity, having become in all respects like us, sin alone excepted.

V. 1. And He was led by the Spirit into the desert.

The word "was led" does not so much signify here "was carried away," but rather that He dwelt and lived there. For we ourselves are accustomed, when speaking of anyone living piously, to say: "Such a one conducts himself well." The Lord, therefore, was "conducting Himself" in the desert in the Spirit, that is, spiritually.

V. 2. And He ate nothing in those days.

The Lord fasted, therefore, supplying nothing at all to the need of the body for food; not because He Himself had need of fasting, but because He was proposing His own actions to us as a pattern and model, and fashioning an image of a select and admirable manner of life to be practiced by us. For whence could earthly men have learned that a life passed in deserts is useful or necessary for salvation? ^B They escape, as it were, from a tempest of waves, and from the vain cares of the present life, and—much like the blessed Joseph—they depart and release to the world everything that is its own. He shows, therefore, to those who have determined to live in this way, that self-restraint is necessary, of which fasting is the fruit. For thus the tempter, Satan, will be overcome. You too, therefore, must first be clothed with power from on high—that is, be made a partaker of the Holy Spirit—and then choose a manner of life rightly conducted, which is desirable and of the highest value before God. Then, inspired by spiritual fortitude, you will seek out desert places; then you will fast holily, and you will mortify your pleasures, and you will escape as a victor over ^C the tempting Satan. Behold, He who is the steward of the contests has become one of those contending, as God; He who crowns the heads of the saints obtains the crown. Let us look, therefore, at the artifice of the struggle and the overthrow of the devilish malice. When forty days had passed in fasting, afterward He hungered. And yet, He is the One who supplies food to those who are hungry; He Himself is, in fact, the bread that comes down from heaven, given to the world as the cause of life; He is, in short, the preserver of all things. But because it was necessary that He who had not despised our need should not depart entirely from the limits of humanity, ^D He allowed the nature of the flesh to seek that which is proper to it. In this way, we say that He hungered. When He had now fasted sufficiently, and had kept the flesh sound without drink or food with a power befitting God, He finally allowed it with difficulty to suffer its own proper things; for "He hungered," it says. And for what reason? That through both—being indeed simultaneously God and man—He might be recognized as one and the same; that divinely He is above us, and humanly He is our equal.

^A And the devil said to him, etc. Then the tempter Satan approaches, hoping that the passion of hunger would be for him an auxiliary to his own wickedness; for he prevails over us often, by accepting the weaknesses within us as aids to his own designs, or rather, his machinations. He supposed that He would immediately leap at the desire to see bread lying nearby. Therefore he says: "If you are the Son of God, say that this stone may become bread." He approaches, indeed, as if toward an ordinary man and one of the saints; yet he was not without suspicion, wondering if perhaps he might be the Christ. By what reasoning, then, does he strive to learn this? He considered that it was an effect and work of divine power to change the nature of a natural thing into something else foreign to itself; for it is God who does and transforms these things. Therefore, he says, if this happens, he is absolutely that one who is expected to come against my dominion; but if He does not change it, I have to deal with a man, and I cast off fear, and have been delivered from the danger. For this reason Christ, as one indeed conscious of the beast's snares, neither changed the stone, nor yet said that He could not do this, or that He did not wish to; but rather, He repelled him as importunate and his matter as superfluous, saying: "Man shall not live by bread alone"—that is, if God grants strength to man, he is able not to eat, and to live as Moses and Elijah, who by the word of God lived for forty days without food. If, therefore, it is possible to live without bread, why should I make the stone bread? So He does not say, "I cannot," lest He deny His own power; nor does He say, "I can," lest that one, recognizing that He is God—to whom alone such things are possible—might depart from Him. ^B And consider with me the human nature in Christ, which casts off the causes of the incontinence in Adam. By eating in Adam we were conquered; through abstinence in Christ we have conquered. By earthly crops our earthly body is nourished, which seeks for its aid that which is akin to it; but the rational soul is strengthened for a good spiritual condition by the divine word. For foods from the earth nourish the body related to them; but those from above and from heaven strengthen the spirit. The nourishment of the mind is the word of God, and the spiritual bread that confirms the heart of man, as is sung in the book of the Psalms. We say that such also are the foods of the holy angels themselves. ^C And he showed him all the kingdoms of the inhabited world. But, O you evil-doer, and wicked, and godless one, how did you dare to show the Lord of all creation all the kingdoms, and to say: "All these things are mine; now, therefore, if you falling down will worship me, I will give them to you"? How do you promise things that are not yours? Who appointed you heir of the kingdom of God? Who gave you the earth

^A or the world beneath the heavens to subject to yourself? You claim these for yourself fraudulently; render them, therefore, to the Son made man, the Lord of all. Hear what the prophet Isaiah says about you: "Was it prepared for you to reign? A deep valley, fire and sulphur and wood set in place; the wrath of the Lord is like a valley burning with sulphur." Since you have the inextinguishable flame as your lot, why do you promise the things of the King of all to Him? Did you expect to have as a worshipper the One whom all things tremble before, whom the Seraphim and all the angelic powers glorify? It is written: "You shall worship the Lord your God, and Him only shall you serve." ^B Touching upon His inmost being, as it were, He opportunely brought forth this commandment; for before His advent, he had ensnared the whole world with deceit: he was the one worshipped everywhere. But the law of God, driving him out of the empire he had occupied by fraud, commanded that one worship Him who is by nature and truly God, and to render service to Him alone.

V. 9. If you are the Son of God, throw yourself down from here.

The devil introduces a third temptation, that of vainglory; "Throw yourself down," he says, to give a demonstration of His divinity. But He was not led astray by his arrogance; rather, the tempter himself missed the mark again. "For it is said," Christ says, "You shall not tempt the Lord your God." ^C For God does not grant His aid to those who tempt Him, but to those who believe in Him. For just because God deems us worthy of His mercy, we ought not to indulge in ostentation. Furthermore, Christ never performed a miracle for those who tempted Him: "An evil generation," He used to say, "seeks a sign, and no sign shall be given to it." Let the tempter Satan hear this said to him now as well. Therefore, we have conquered in Christ; and he who once departed as victor in Adam, has now departed suffused with shame, so that we may hold him beneath our feet. For when Christ conquered, He then handed over to us the power to conquer as well, saying: "Behold, I have given you authority to trample upon serpents and scorpions, and over all the power of the enemy."

V. 10. For it is written: He will command His angels concerning you, to guard you.

^D See how maliciously he attempts, through the use of the Scriptures, to destroy the glory of the Lord, as if He were in need of angelic assistance, and as if He were destined to stumble unless angels were at hand to help Him. Yet the statement of the psalm was not spoken regarding Christ; for the Lord does not stand in need of angels. Moreover, the pinnacle was a certain very high structure, built next to the side of the temple. Some incorrectly refer the psalm (xc, 9) to the person of the Lord, reading the verses in order, as follows: "Because You,"

^A O Lord, are my hope, You have made the Most High your refuge." They say, therefore, that the Lord has the Most High as His refuge, meaning the Father who is in heaven. The cause of such an idea for them was Satan; for he himself understood the verses in this way, saying: "If You are the Son of God, throw Yourself down. For it is written: He shall give his angels charge concerning You." Being a slanderer and a deceiver, Satan applies to the person of Christ, the Savior of us all, things that were said about us. But we do not understand them in the way Satan is accustomed to understand; and if the Arians have understood them in this way, it is no wonder, for they follow their own father, who is a liar and in whom there is no truth, according to the utterance of the Savior. For if, according to them, such a thing is true, then we have placed our hope in Christ, but He Himself has the Father as His refuge; from which it follows that we have fled for refuge to one who is in need of help, and we call "Savior" one who is saved by another. These things are not so; God forbid. We say, therefore, to those who are accustomed to think in this way: You declare to us another error; you are walking outside the royal and straight path; you are falling into thorns and pits; you have fallen away from the truth. The Son is equal in all respects to the Father, the image of His substance, the Most High just as the Father is. Satan, therefore, used these verses as though he were dealing with the Savior as an ordinary man. For since he is all darkness and possesses a darkened mind, he did not understand the force of the words; namely, that the psalm was spoken in the person of any righteous man who is helped by that Most High who is the God of heaven. Moreover, he did not know that God the Word had become man, and ^B that He Himself was the one who was being tempted according to the dispensation. Satan, then, as I said, supposed that the words were spoken as if of an ordinary man, or indeed of one of the holy prophets; it would be absurd for us, who understand the mystery accurately, and believe that He is God and the Son of God, and that for our sake He has become man like us, to think that those verses were spoken about Him. It is not fitting, therefore, for the person of the Savior that it should be said: "You have made the Most High your refuge." For He Himself is the Most High, the refuge of all, the hope of all, the all-powerful right hand of the Father; and if anyone makes Him his refuge, evils will not approach him; for He Himself commands the angels, who are ministering spirits, so that they may guard the righteous man. For just as earthly ^C fathers, when they see a rough and difficult road, snatch their infants into their arms, lest the tender foot be harmed, as it is not yet able to walk through a hard path, so also the intellectual powers [do not allow] those who are not yet able to endure labors, because they are still of a childish mind, to be wearied beyond their strength, but they snatch them away from every temptation.

^A *And Jesus returned in the power of the Spirit into Galilee.* ^B Having left off his dwelling in the cities, he remained in the desert places; there he fasted and was tempted by the devil; there he conquered for us; there he crushed the heads of the dragons; there, as the blessed David says, the swords of the enemy have failed forever, and the cities are destroyed, that is, those who were like towers and cities. Therefore, having overcome Satan, and having crowned in himself the nature of man with the spoils taken from him, he returned into Galilee in the power of the Spirit, using the power of working, performing very many divine signs, and providing much wonder. He performed the divine signs, not having received the grace of the Spirit from without and as a gift, as happened to the other saints, but as being rather by nature and truly the Son of God and the Father, and having as his own inheritance those things that are His. For he also said to Him, that “All things that are mine are thine, and thine are mine; and I am glorified in them.” He is glorified, therefore, as using with his own power and energy that which is the consubstantial Spirit.

*And he came to Nazareth; and he entered into the synagogue.*

^C Since it was necessary henceforth to manifest himself to the sons of Israel, and for the mystery of the incarnation to shine forth to those who did not know it, and that he had been anointed by God and the Father for the salvation of the world, he very wisely arranges this also. He bestows this benefit before others upon his own countrymen in Nazareth, among whom he had been brought up, according to the flesh, that is to say. Having then entered into the synagogue, he receives the book for reading; and having opened it, he chose a prophetic passage, which spoke the mystery concerning himself. ^D And it was most clearly he himself who was speaking through these words by the voice of the prophet, that he would also become man and would come to save the world. For we do not say that the Son was anointed in any other way than in that he became flesh, that is, was made a man just as we are. ^B For since he is at once God and man, the same one gives the Spirit divinely to the creation, and the same receives it from God the Father according to the human nature, he who sanctifies the whole creation; since he has shone forth from the holy Father, and he sends forth the Spirit which proceeds from him, both into the supernal powers as his own, and furthermore into those who have acknowledged his manifestation.

*The Spirit of the Lord is upon me; for which cause he has anointed me, he has sent me to preach the gospel to the poor, etc.*

He clearly demonstrates by these words that he accepted the humiliation of the emptying, and the very name and office of Christ for our sake. For he says: The Spirit, which is naturally in me by

reason of the identity of substance and deity, has come upon me even from without; just as it also descended at the Jordan in the form of a dove—not because it was not in me, but insofar as it anointed me. And why did he choose to be anointed? Because we had been bereft of the Spirit on account of that ancient decree: ^A “My Spirit shall not remain in these men, because they are flesh.” These things are spoken by the Word of God who became man; for being true God from the true God the Father, and having become man for our sake without change, he has been anointed with us with the oil of exultation, the Spirit having come upon him at the Jordan in the form of a dove. For in ancient times kings and priests were anointed symbolically, obtaining from this a certain participation in sanctification. But he, having become man for our sake, was anointed with the intellectual oil of exultation and by the very coming of the Spirit, receiving this not for himself, but for us. For since the Spirit had flown away from us and did not remain in us because we were flesh, the earth was full of mourning, as it was deprived of the participation of God. ^B He also proclaimed release to the captives, which he also achieved, binding the strong one who had tyrannically exercised dominion over our race, and plundering his vessels—namely, us.

^A “As, however, the words ‘he hath anointed me’ ^B befit the humanity—for it is not the divine nature that is anointed, but that which is kindred to us—so also the words ‘hath sent me’ must be reckoned to the human condition.” ^C He made those who formerly had their hearts darkened by the gloom of the devil to be radiant, rising as a sort of sun of righteousness, and showing them to be sons not of night and darkness, but of light and day, according to the word of Paul. And those who were blind—for the apostate had blinded their hearts—recovered their sight and recognized the truth; and as Isaiah says, darkness ^D became light for them: that is, the ignorant became wise, and those who had formerly been led astray recognized the paths of righteousness. The Father also says somewhere to the Son himself: “I have given you as a covenant of the race, as a light of the nations, to open the eyes of the blind, to lead the bound out of bonds, and those sitting in darkness out of the house of prison.” For the Only-Begotten arrived in this world, and to those of the race—that is, to those of the blood of Israel, for from them he appeared according to the flesh—he gave the new covenant, the one long ago foretold by the voice of the prophets. But the divine and heavenly light shone also upon the nations; and he went and preached to the spirits in Hades, and appeared to those imprisoned in the house of the prison, and released them all from bonds and necessity. How, then, would these things not contain clear proof that Christ is both God and by nature from God?

What is it, then, to send the broken away in remission? It is to order those to depart free whom Satan, whipping them, had spiritually shattered. What, again, is it to proclaim the year of the Lord

to preach the acceptable year of the Lord—that is, to announce his own advent, and that the time of the Lord, that is, of the Son, is at hand. For truly that time was acceptable in which Christ was crucified for us; for then we became acceptable to God the Father, being offered by Him. Whence He said: "When I shall be lifted up from the earth, I will draw all men to myself." ^A Behold, moreover, after three days He lived again, having trampled upon the power of death. Then He said to His disciples: "All power is given to me," and the rest. Therefore, that year was entirely acceptable in which we were received by lot into His intimacy, sin having been blotted out through holy baptism, and we became partakers of His divine nature through the participation of the Holy Spirit. Or the acceptable year is to be called that in which He manifested His glory by miracles exceeding human discourse. We have gladly received the time of salvation ^B given by Him, which also the most wise Paul hints at, saying: "Behold, now is the acceptable time; behold, now is the day of salvation"; when the poor, who long labored under the lack of any good, without hope, without God in the world (for these were the heathens), became rich through faith in Him, and gained the divine and heavenly treasure, that is to say, the evangelical and saving doctrine; by the grace of which they have become partakers of the kingdom of heaven, companions of the saints, and heirs of things which exceed the mind and discourse. "For the eye," Scripture says, "has not seen, nor ear heard, nor has it ascended into the heart of man, those things which God has prepared for ^C those who love Him." Or perhaps the evangelical discourse here also calls the abundant supply of Christ’s charisms granted to the poor in spirit.

But those crushed in heart He calls the weak and those having an unstable mind, who are not able to withstand the onset of the passions, but are so carried away by them that they appear as captives. To these He promises a remedy and remission. And to them, since they are blind, He also gives sight. For in reality they who worship the creature before the Creator, "and say to the wood, Thou art my father; and to the stone, Thou hast begotten me," and consequently do not recognize the natural and true God, why should they not be blind, and have a heart void of divine ^D and intellectual light? To these the Father sends the light of true knowledge of God. For they were called through faith, and they knew God, or rather were known by Him; and although they were children of the night and darkness, they have become children of light. For the day has shone upon them, the sun of justice has risen, and the bright morning star has ascended. Nor is there any difficulty if all these things are accommodated to the Israelites as well. For they were poor and crushed in heart, and as it were captives and darkened. For there was not on earth one who did good, not one; but all had turned aside, together they had become unprofitable.

^A Yet Christ has come, and before all others, he brings the good news of the accomplishments of his own presence to those from Israel (and such, too, were the infirmities of the Gentiles), and they have been redeemed by him; for they have acquired the wisdom that comes from him, and have become prudent, and no longer foster an infirm and crushed mind, but one that is healthy and strong, and disposed toward the reception and accomplishment of every good and saving thing. For there was need of wisdom and understanding for those who had wandered, who because of much folly worshiped the creation instead of the Creator, and called wood and stones gods. But those who formerly did not know Christ, because they were walking in mist and darkness, afterward called him God.

When these things had been read to those who were gathered, he turned the eyes of all toward himself, they perhaps marveling how he knew letters, having never learned them. Since it was the custom for those of Israel to say that the prophecies concerning him had been fulfilled, either in some of those who had gloriously reigned among them, or at any rate in the holy prophets—for they understood nothing of what was rightly written about him, and walked another path, falling outside the mark—in order that they might not again say something of this sort concerning the aforementioned prophecy, he necessarily secures himself in advance, and says: ^B "Today this scripture has been fulfilled in your ears," clearly setting himself forth in these words as the one foretold through the prophecy. ^C For he himself proclaimed the kingdom of heaven to those from the Gentiles; for they were poor, having nothing—no God, no law, no prophets—or, in general, lacking the spiritual wealth. He liberated those who were captives, destroying the apostate tyrant, that is, Satan. He caused the divine and intelligible light to shine upon those who had a darkened heart. He said, therefore: "I have come as light into this world." He released from the chains of sin, evidently, those who had a crushed heart; but he also indicated the life to come, and threatened the just judgment. He preached the acceptable year of the Lord, during which the preaching of the Savior took place; for I think the acceptable year is to be called his former coming, and the day of requital, the day of judgment.

And all bore witness to him, and marveled, etc. ^D For not understanding him to be the anointed and sent one, and the author of such marvelous deeds, they returned to their own disposition and heedlessly blurted out inept words; for though they had marveled at the words of grace that proceeded from his mouth, they nevertheless sought to depreciate them, as they said: "Is this not Joseph's son?" And why does this diminish the glory of the wonder-worker? What hinders him from being venerable and marvelous, even if he was the son of Joseph, as was supposed?

^A Do you not see the signs from God, how Satan has been cast down, how the herds of demons have been defeated, and how many mortals have been delivered from various diseases? You praise the grace that is inherent in his teachings, and then you cavil in Jewish fashion because he was called the son of Joseph? O great senselessness! It is true to say of them: "Behold a foolish and senseless people; they have eyes and do not see; they have ears and do not hear."

V. 23. "You will certainly say to me this proverb, etc."

There was a common saying among the Jews, invented for the sake of wit. For some used to call out to physicians who were sick: "Physician, heal yourself." ^B Therefore, the Christ, putting forward this saying as a proverb to them, was saying that "You desire many signs to be done by me, especially among you, with whom I have been brought up. But I know the passion common to all and wont to befall everyone: for even things that are highly excellent are somehow always despised when they are not rare among some, but are had in abundance." This is what happens even with men: for he who is familiar and always before one's eyes is often denied the honor due to him by those who know him. He therefore rebuked them for speaking insensately: "Is not this the son of Joseph?" Nevertheless, he pursues the goal of his teaching and says: "Amen I say to you, no prophet is accepted in his own country."

V. 25. "Many widows were in the days of Elias, etc." ^C

Since, as I have already said, some of the Jews maintained that the prophecies uttered concerning him had reached their fulfillment either in the holy prophets or in some other men who were illustrious among them, he appropriately turns them away from such a suspicion, saying that Elias was sent to only one widow, and that only one leper, Naaman the Syrian, was healed by the prophet Elisseus; by these words, he signifies the Church of the Gentiles, which was to receive him, and to be cleansed of the disease of leprosy, while in the meantime the perception of Israel would grow dull.

V. 28-30. "And all in the synagogue were filled with wrath, etc." ^D

Because he had marked their wicked opinion, for this reason they were inflamed with wrath; and because he had said: "Today this scripture is fulfilled," which says, "The Spirit of the Lord is upon me," and the rest. For they thought that he was making himself equal to the prophets, and they cast him out of the city; by this, they were defining the penalty more against themselves, and confirming what had been said by the Savior: for they themselves fell away from the city above, not having received Christ. But so that he might not only convince the impious with verbal arguments, he allowed their audacity to proceed as far as action, driven as they were by a blind impetus and an ungovernable envy. And so, having been led to the brow of the mountain, they wanted to cast him down headlong. But he, passing through

the midst of them, went his way, ^A being not in the least concerned about their conspiracy: not because he sought to avoid suffering—for he had come into the world for the sake of that very thing—but because he was awaiting the appropriate time. For now was the beginning of his preaching, and it would have been untimely to suffer before he had preached the word of truth. For suffering and not suffering were in his power, and he was Lord of the times and of events; this is proof that, even when he did suffer, he suffered willingly, and that he would not have suffered had he not surrendered himself.

And he went down to Capharnaum, a city of Galilee.

^B Those whom words do not turn to a clear knowledge of who is by nature and in truth God and Lord, the demonstration of signs makes them docile. Usefully, therefore, or rather necessarily, he frequently adds miracles to his mystical teachings. For the inhabitants of Judea were unbelieving, and they despised the words of those calling them to salvation, especially those of Capharnaum above all others. Consequently, the Savior accused it, saying: "And you, Capharnaum, which are exalted to heaven, shall be brought down to hell." But although he knew that they were disobedient and stiff-necked, he approached them like an excellent physician to those languishing from an extreme malady, and he strove to free them from their disastrous condition. For he himself says: "They that are whole need not a physician, but they that are sick." He taught, therefore, in the synagogues with great boldness; for this he had also foretold through the voice of Isaiah, saying: "I have not spoken in secret, nor in a dark place of the earth." Furthermore, he commanded his holy apostles to speak about him with great confidence, saying: "What I tell you in the darkness, speak in the light; and what you hear in the ear, preach upon the housetops." And on the Sabbath, when they were at rest, he discoursed to them. They were struck with wonder, then, at the power of the mystical teaching and the greatness of the authority; for his word was, it says, in authority, ^C not flattering, but urging toward salvation. For the Jews did not think that Christ was anything else than one of the saints, and that he had come into their midst in the order of a prophet. But in order that they might have a greater opinion and estimation of him, he exceeds the prophetic measure. For he never said, "Thus says the Lord," as was the custom of the prophets; but, as Lord of the law, he spoke of things which were above the law.

God said, therefore, through Isaiah: "I will make an everlasting covenant with you, the faithful mercies of David. Behold, I have given him for a witness to the nations, a prince and commander to the nations." For it was meet that Moses, being a servant, should become a minister of a shadow that was not to endure, but that the eternal One—I mean Christ—should be the herald of a perpetual and lasting ^D worship. And what is this everlasting covenant? The sacred decrees of him who is of the seed of David according to the flesh, Christ; which sanctify and make faithful

^A beings; and the gospel word is called life, that is, life-giving. For, he says, "The words that I have spoken to you are spirit and life," that is, spiritual and life-giving. But observe the precision of the prophecy. When Isaiah had spoken, as if from the person of God the Father concerning Christ, saying, "Behold, I have given him as a witness to the nations," testifying that these things are acceptable—lest anyone should suppose him to be one of the holy prophets—he should rather know, anyone at all, that he is distinguished by the glory of lordship. For God, when he appeared to us, is said to have been given not only as a witness, but indeed as a ruler and commander to the nations. The blessed prophets, and even Moses before them, keeping to a servile measure, would constantly cry out to the hearers, "Thus says the Lord," ^B not in the manner of those commanding, but as serving divine utterances. But our Lord Jesus Christ spoke words most worthy of God. The Jews themselves were amazed at him, because his speech carried a power of authority, and because he taught them as one having authority, and not as their Scribes. For his word did not follow the shadow of the law, but as he himself was the Lawgiver, he transformed the letter into truth, and types into spiritual manifestation; for he was a ruler, and he had the authority to command.

V. 35. And Jesus rebuked him, etc.

He rebuked the impure spirits with a power worthy of God. Lest we doubt, he produced miracles alongside his words. ^C We have seen Satan, that wicked one, defeated in the desert by Christ and crushed by three falls. We have seen his power broken again, and the hostile strength against us succumbing. We have seen, starting with ourselves in Christ as the first-fruits, the evil spirits rebuked. For that this also pertains to the honor of human nature, you will recognize from the very words of the Saviour. The Jews were lying against his glory, and were saying, "This man does not cast out demons, except by Beelzebul the prince of the demons." Then, after having said many necessary things against them, he finally said, "But if I cast out demons by the Spirit of God, then the kingdom of God has arrived upon you." For if, having become a man like you, he says, "I rebuke the impure spirits with a power and kingdom ^D worthy of God," then your own nature has been adorned with this same glory. For you are seen, through me and in me, to have attained the kingdom of God.

The evil demons were therefore being driven out, and having experienced his invincible power, and not bearing the assaults of the divinity, they were crying out tyrannically and craftily: "Leave us; what is there between us and you?" namely, why do you not allow us to hold our place, while you are destroying the error of irreligion? Then they pretend to be using flattering words, and call him the Holy One of God. For they thought

^A that by such a eulogy they were making him a lover of vainglory, and were preparing him to abstain from rebuking them, as if he were giving grace in return for grace. But the crafty one will not attain his prey; for God is not mocked, and the Lord blocks their impure tongues. Then he commands them to depart from those they were possessing. But those who had become spectators of such great things were struck with amazement at the authority of his word; for he did not work his divine signs by offering up prayer, nor by ever asking from another the power to accomplish them, but, being himself the Word of God and the Father, living and active, through whom are all things and in whom are all things, it was he who was crushing Satan and blocking the profane mouth of the unclean demons.

He entered into the house of Simon.

^B Consider, then, how he took lodging with one of his disciples, a man poor and obscure in his manner of life—he who for our sake endured voluntary poverty, that we might be enriched by his poverty, and that we might learn to be drawn along with the humble, and not be puffed up against those who are in need and affliction. Jesus stands by the house of Simon and finds his mother-in-law suffering from a fever; and standing over her, he rebuked the fever, and it left her. ^C Perhaps, then, in the words, "The fever left her," said by Matthew and Mark, there is no indication of any living creature causing this fever. But in the words, "Standing over her he rebuked the fever, and it left her," said by Luke, I do not know if we shall not be compelled to say that the rebuked creature was incapable of bearing the efficacy of him who rebuked it; for to say that an inanimate thing, lacking perception of a rebuke, is rebuked, is not reasonable. But it is no wonder if there are certain harmful powers of the human body, nor shall we entirely accuse the soul of those who suffer as if it were harmed by them. For neither, because the devil struck Job with a grievous ulcer, having received from God the power to tempt him through bodily affliction, ^D is Job to be blamed for this, having struggled and bravely endured the blow. It is only permitted to say, if at any time we are tempted by bodily pains, "But do not touch his soul." Thus also the Lord heals the possessed by rebuking.

He also lays his hands upon each one of the sick, and delivered them from their infirmity, showing that the holy flesh which he made his own bore the energy of the power of the Word, having implanted in it a power befitting God: that we might learn that, even though the only-begotten Word of God became as we are, none the less he is and so remains God, filling all things easily even through his own flesh; for it was through it also that he worked his miracles. And do not marvel greatly, but rather consider how fire, placed even in a bronze vessel, imparts to it the energy of its own heat. Thus also the almighty Word of God, having united to himself a temple truly ensouled and intellectual from the holy Virgin, of his own

and God-befitting power implanted its energy. And so, shaming the Jews, he says: ^A “If I do not do the works of my Father, do not believe me; but if I do them, even if you do not believe me, believe my works.” It is possible, therefore, to see the Truth himself bearing witness that the Only-begotten did not give his own glory as if to a man existing apart by himself and conceived as being from a woman; but, existing as the one Son, he was working the divine signs with the holy body united to him; and he is worshiped by creation as God.

And so, he entered into the house of Peter, since a woman lay on a bed, consumed by a violent fever; and although he could have said as God, “Dismiss the disease, arise,” he did not do this. Rather, showing his own flesh to be a worker of salvation—which was indeed the flesh of God—he touched her hand, and immediately, says the Scripture, the fever left her. ^B Let us also receive Jesus. For when he enters into us, and we hold him in mind and heart, then he will extinguish the flame of absurd pleasures; he will awaken us and render us robust, spiritually speaking, so that we may serve him, which is to say, fulfill the things that are pleasing to him.

^C See again what great utility there is in touching his holy flesh; for it drives away manifold diseases and a crowd of demons, and it overturns the power of the devil, and heals so great a multitude in a single moment of time. Although he was able to perform miracles by words and a nod alone, he nonetheless laid his hands upon the sick, in order to teach us things that were necessary. For it was necessary, it was necessary for us to learn that the holy flesh, which he himself made his own, bore the energy of the power of the Word, he having implanted in it a power befitting God. Therefore, may Jesus touch us, or rather, may we touch him through the mystical blessing, so that he may likewise free us from the diseases of the soul, and from the assault and tyranny of the demons!

V. 41. *And rebuking them he did not permit them to speak.* ^D He did not permit the unclean demons to confess him; for it was not right that they should usurp the glory of the apostolic ministry, nor was it right that the mystery of Christ should be spoken by an unclean tongue. Wherefore, even if they say something true, let no one believe; for the light is not known through darkness. The disciple of Christ will teach this, saying: “For what fellowship has light with darkness? Or what agreement has Christ with Belial?”

CHAPTER V

V. 2. *And he saw two boats standing by the lake; but the fishermen had descended from them and were washing their nets.*

Let us admire the skill of the divine plan for ensnaring those who in turn were to ensnare the world,

I mean the holy apostles, who, skilled in fishing, became as a net for Christ; so that they, too, casting the dragnet of evangelical preaching, might bring to Him those from all over the earth. And indeed, He said somewhere through one of the holy prophets: "Behold, I am sending many fishermen, saith the Lord, and they shall fish for them; and after this I will send many hunters, and they shall hunt them." ^A And by the fishermen, He means the holy apostles; but by the hunters, he means those who, throughout the ages, would be the rulers and mystagogues of the holy Churches.

But do you observe with me how He not only preaches, but also performs signs, providing tokens of His own power, and by the display of miracles confirming what is said? For since He had addressed the crowds sufficiently, He turns again to His customary wonder-working, and by means of the fisherman’s craft He fishes for His disciples; so that they might know that His will possesses all-power, and that creation obeys His divine nods.

"And when He had ceased speaking, He said to Simon, 'Put out into the deep,' etc."

And thus, after His sufficient instruction, since it was also necessary to add a divine work to His words for the benefit of those watching, He commanded those with Simon to move a little way from the land, and to cast the net for a catch. And although they claimed to have labored through the whole night and caught nothing, nevertheless, in the name of Christ, they cast the net, and immediately they had it full of the catch; so that, through an evident fact, and as if by example and image of what was miraculously accomplished, they might be fully persuaded that their labor would not be without reward, nor would the zeal they would exert in spreading the net of the evangelical mystery be fruitless; but that within it, in every way and altogether, they would gather the flocks of the nations.

^B But mark this: for when Simon and those with him were unable to haul in the net, and for that reason, astonished by fear, they dared not speak—for astonishment had struck them dumb—they signaled, he says, to their partners, clearly those of the fisherman's craft, so that they might assist them and help them bring the catch to safety. For many have helped and still help in the labors of the holy apostles, and before others, those who examine for us the sacred Scriptures of the holy Gospels, and after them other pastors and teachers, and leaders of peoples, and those skilled in the doctrines of the truth; for the net is still being cast, with Christ bringing it to fulfillment, and calling to repentance those who are in the depths of the sea, according to what is written, that is, those who are in worldly storms and waves. ^{C D}

^A V. 8. *Quod cum vidisset Simon Petrus, etc.* Therefore, Peter too, having brought his former sins to mind, trembles and fears; and, as one who is impure, he does not dare to receive the Pure One, because of a praiseworthy fear. For he had learned, according to the Law, to distinguish between the holy and the profane.

V. 12. *Et ecce vir plenus lepra, etc.* Nevertheless, the faith of him who approached is worthy of all praise. For he has testified that Emmanuel is able to bring all things to a successful conclusion, and he asks to be relieved by divine nods, although the disease was incurable. For leprosy is not accustomed to yield to the remedies of physicians. "Yet I have seen," he says, "impure demons driven out by divine power, and other men freed from various diseases. I have understood that such things happen by some divine and invincible hand. I see, moreover, that you are good and most ready, and that you pity those who come to you. What, then, prevents me also from obtaining mercy?"

What, then, does Christ do in response to this? He confirms the faith in him, and brings about certainty in him regarding himself. For he accepts the request, and confesses that he has the power, and says: "I will; be thou made clean." He also bestows upon him the touch of his holy and most powerful hand; and immediately the leprosy departed from him, and the disease vanished.

^B Do you, however, marvel with me in these things at Christ, who acts at once divinely and corporally. For it is divine to will in such a way that all things whatsoever he willed are at his disposal; but it is human to stretch out a hand. Therefore, one Christ is understood from both, inasmuch as the Word was made flesh.

V. 14. *Et ipse præcepit illi ut nemini diceret.* It would have sufficed, even had the leper been silent, for the very nature of the deed performed to manifest the power of the Healer to all who had known the leper. Yet he commands him to tell no one. Why? So that those in receipt of the grace of healings from God might learn from this not to seek applause from those who are healed, nor to crave praise from anyone, lest by chance they fall into pride, which is the most shameful of all evils.

^C He wisely commands the leper to offer a gift to the priests according to the prescription of the Mosaic Law. For he indeed wished, without doubt, to remove the shadow and to transform the figures into spiritual worship; but because the Jews, not yet believing in him, were adhering to the precepts of Moses as if the old law still stood, he permits the leper to do this as a testimony unto them.

What, furthermore, is this? Since the Jews always used their obedience toward the Law as a pretext, and ^D would it be? They are also accustomed to have the same substance for all things that are of the same power. Marvel, however, at Christ in these things, acting divinely and corporally: for it is divine to will so that all things are at hand, but human to extend a right hand. One Christ, therefore, is perfected from both, in that the Word was made flesh.

^A And what is this? Always making a pretext of their respect for the Law, and saying that Moses, the hierophant, had become the minister of the commandment from above, they sought to think little of Christ, the Savior of us all; and they would say plainly, "We know that God has spoken to Moses; but as for this man, we do not know where he is from." ^B It was necessary, therefore, for them to be convinced by the very deeds themselves that the measure of Moses comes behind the glory of Christ; for the one was as a faithful servant in His house, but the other as the Son, in the Father’s house. And it is possible to see, even from this healing of the leper, and very clearly, that Christ exists in incomparable superiority to the laws of Moses. For Miriam, the sister of Moses, became leprous, because she had spoken against him; and Moses was greatly stung by this; but because he was not able to remove the disease from the woman, he fell down before God, saying, "O God, I beseech you, heal her." ^B Pay close attention, therefore: the petition was there, and by prayer he sought to obtain the kindness from above; but the Savior of all, with authority worthy of God, said, "I will, be cleansed." Therefore, the casting off of the leprosy was a testimony to the priests, and it was possible from this for those who attributed the better portion to Moses to know that they were walking far from the truth; for it was necessary, it was necessary to admire Moses as a minister of the Law, and a servant of the grace that was spoken through angels, but to over-admire Immanuel, and to glorify Him as the true Son of God and Father.

^C One might see the deep and great mystery concerning Christ, which is written for us in Leviticus; for the Law through Moses declares the leper to be contaminated, and orders him to be cast out of the camp as unclean; but when the disease happens to subside, then, indeed, it commands him to be received. Then it also explains in what way he will be pure, saying, "This is the law of the leper, on the day he is cleansed, and he shall be brought to the priest; and the priest shall go outside the camp, and the priest shall see, and behold, the plague of leprosy is healed from the leper; and the priest shall command, and they shall take for the one who has been cleansed two ^D living, clean birds; and the priest shall command, and they shall slaughter the one into an earthen vessel over living water; and he shall take the living bird, and shall dip it into the blood of the bird that was slaughtered over the living water, and shall sprinkle seven times upon the one who has been cleansed from the leprosy, and he shall be cleansed; and he shall send forth the living bird into the field." There were, therefore, two birds, sincere, that is to say clean, and having not even one reproach from the Law; and one remained outside the slaughter, then having been bathed in the blood of the one that had died, it was sent forth.

The type would indeed indicate to us the great and venerable mystery of our Savior; for the Word was from above, that is, from the Father and from the heavens; for this reason, He is very fittingly compared to a bird. And He descended economically, into the likeness of us, and of a servant.

^A Yet even so, He was from above. Wherefore, speaking plainly to the Jews, He said: "You are from below, I am from above; I am not of this world." [John viii, 23] And again: "No one has ascended into heaven, but He who descended from heaven, the Son of man." [John iii, 13] For as I said just now, having become flesh—that is, a perfect man—He was not earthly, nor made of clay as we are, but heavenly and supramundane, in as much as He is understood as God.

Yet it is possible to see in the birds ^B Him who suffered in the flesh according to the Scriptures, while remaining even beyond suffering; dying as to humanity, but living as to divinity, for the Word is Life. And indeed the all-wise disciple said that He was put to death in the flesh, but made alive in the spirit. [1 Pet. iii, 18] But even if the Word, in His own nature, was incapable of suffering death, nevertheless He makes the suffering of His own flesh His own. For the living bird was sprinkled with the blood of the one that had been slain; and having been stained with the blood, and having all but participated in the suffering, it was sent forth into the desert. For the only-begotten Word of God returned to the heavens, with the flesh united to Him; and the spectacle in the heavens was strange. The multitude of the angels, therefore, was struck with awe, seeing in our form the King of the earth and Lord of the powers; and they even asked: "Who is this that comes from Edom?" [Isa. lxiii, 1]—that is, from the earth—"Red is his garment from Bosor," [Isa. lxiii, 1] which is interpreted as flesh, or constraint and affliction. Then they asked further: "What are these wounds in the midst of your hands?" [Zach. xiii, 6] And He said to them: ^C "Those with which I was struck in the house of my beloved." [Zach. xiii, 6] For just as, with the greatest economy, He showed His hands to the doubting Thomas after the resurrection from the dead, and commanded him to touch the signs of the nails and the piercings in His side, [John xx, 27] so also, having returned to heaven, He assured the holy angels that Israel had deservedly been cast out from His grace and had fallen. For this reason, He showed His garment stained with blood and the wounds in His hands—not because He could not have wiped them away (for having been raised from the dead, He had stripped off corruption, and with it whatever arises from it), but so that, according to the plan of the incarnation, the manifold wisdom of God might now be known to the principalities and powers through the Church, which He wrought in Christ.

But perhaps someone will say: ^D "Why then do you call one and the same Person the Son and Lord Jesus Christ, when two birds were offered? Does the law not perhaps from this indicate, not at all obscurely, that there are altogether two sons and two Christs?" Indeed, some have already fallen into such impiety as to think and say that Christ is one thing, specifically the Word from God the Father, and another thing again is He who was born from the seed of David. But we say to those who, because of their own ignorance, think that matters stand in this way—we say, I repeat, what the divine Paul writes: "One Lord, one faith, one baptism." [Eph. iv, 5] If, therefore, they say there are two sons, they altogether affirm two...

lords, two faiths, and just as many baptisms. The one who has Christ speaking within himself, as He Himself says, would therefore be teaching a falsehood; but these things are not so, God forbid! We know one Lord, that is, the only-begotten Word of God incarnate; we do not place man and God separately, but we affirm that the Word of God the Father Himself became man, while remaining God. ^A Since those who ^B hold the opposite view say: "If they say there are two sons, one specifically of the seed of David, and another again, separately, the Word of God the Father, is not the Word of God the Father better by nature than that son born of David?" But come now, what shall we do when we look at the two birds, which are not of a different nature from one another, but rather of the same species and differing from each other in nothing, at least as regards their being what they are? Therefore, let them concede, on account of the uniformity of the birds, that the Word of God differs in no way from man. But they will gain nothing; for there is a great distance between divinity and humanity. However, examples must be understood in a manner appropriate to the subject; for they are inferior to the truth, and only occasionally provide a partial demonstration of the reality they signify. We say, then, that the Law ^C was a shadow and a likeness, and as it were a certain painting laid out for the view of those who see the things. The shadows in the technique of painters are the first of the colors; and when the bloom of colors is applied to these, then at last the elegance of the painting will shine forth. Since, therefore, it was necessary for the Law given through Moses to delineate clearly the mystery of Christ, it signifies Him, not in one bird dying and living at the same time, lest the action appear as some sort of theatrical monstrosity; but it considered Him in one bird as though subject to death, and in the other it demonstrated the same one as living and released.

To explain the rationale of this matter in a not unlikely way, I shall try through another history. For if any one of us desired to see the history of Abraham depicted as if ^D upon a tablet, how would a painter have inscribed it? Would he paint him doing everything in a single action? Or gradually, and differently, that is to say, appearing in manifold ways in many places? For instance, I say: at one time mounted on the donkey, with the boy as companion and the servants following; at another time again, with the donkey remaining below with the servants, and he having laden Isaac with the wood, and holding the sword and the fire in his hands; and indeed, in another part, the same one in yet a different guise, having bound the lad upon the wood, his right hand armed with the sword, that he might strike the blow. Yet it was not one Abraham and then another, even though he is represented manifoldly in the same painting; but it was the same one everywhere, the art of the painter always accommodating itself to the needs of the events. For it was not possible that one might see Abraham at once

^A doing all the things that have been mentioned. The Law was a painting and a type, subsequently bringing forth the truth in the outcome of events; so that, even if there were a pair of birds, one was nevertheless represented by them—Christ, both suffering and outside of suffering, both dying and also superior to death; finally, even ascending into heaven, an offering as it were of a second humanity renewed unto immortality. For He Himself paved for us the path to things above, and we shall follow Him in due time. At any rate, that one of the birds should be slaughtered, but the other sprinkled with the blood of the one slaughtered and escape the slaughter free, all this is to be held as a type of the true realities. For Christ died for us, and we have been baptized into His death, and He has saved us by His own blood.

V. 17. *Ipse docebat, erantque Pharisæi sedentes*, etc.

Circumstumbling him was a theater of envious men, the Scribes, that is, and the Pharisees, who had been spectators of the miracles and were listening to Him as He taught. And there was, says the Evangelist, the power of the Lord with Him to heal: was it because God had given to Him the power of miracles, or because He had borrowed that power from someone else? Truly, who would dare to say these things? For He worked rather by His own power, as being a partaker of divine grace. For men are often deemed worthy of spiritual gifts; but yet it is possible to see them sometimes powerless, as it may have pleased the Giver of divine gifts. Nevertheless, in our universal Savior there was nothing of this kind; but it was not so much a human as a divine and invincible power ^C that was directed toward healing. For He was God and the Son of God. Christ alone, as Teacher and as the Wisdom of the Father, teaches; for all the others teach what they receive from Him. There was, however, says the Evangelist, the power of the Lord also on Him to heal all, that is, it was not a human power of healing that He possessed, but a certain divine and invincible one. For other holy men indeed sometimes receive the ability to perform healings, and sometimes not. But Jesus, as God and being the power of the Father, always healed everyone.

V. 18. *Et ecce viri ferentes in lecto hominem paralyticum*, etc.

Then, with a not insignificant number of Scribes and Pharisees gathered around, behold men carrying on a bed a man who was paralyzed; and not being able to enter through the door, ^D they carried him up onto the roof, having attempted an unusual and novel deed. For having torn off the tiles, they removed the material that was between; and yet, while these things were being done, Jesus remained patient, and the bystanders were silent, wishing to see the outcome of the matter, and to see what Jesus would say or do. Having therefore opened up the roof, they let down the cot, and placed the paralytic in the midst. What then does the Lord do? Seeing their faith,

^A not his, but of those who brought him—for it is possible for one to be healed through the faith of others—or perhaps He also healed the paralytic himself because he believed. Someone might say that the place was an unroofed area, into which they lowered the cot of the paralytic through the tiles without entirely tearing down the roof. The Savior said to him, "Man, your sins are forgiven you," speaking this generally to humanity; for those who were to believe in Him, having been healed of the passions of the soul, were to lay aside the sins they had previously committed. Or He means this: "It was necessary for Me to heal your soul before your body. For if this is not done, you would sin more grievously, having received the strength to walk." For even though you did not ask for this, yet I, as God, know the passions of the soul, from which the illness has also befallen you.

^B Excellently, therefore, the Savior, because it was necessary, with no small multitude of Scribes and Pharisees gathered, that something most worthy of God should take place for their benefit—for they thought little of Him—it was arranged again that one of the wonders should occur. For a man, a paralytic, lay on a cot, seized by an incurable disease; and since he could not be helped by the craft of physicians, he was carried by his own people to the physician from above and from the heavens. And when he stood in the sight of Him who had the power to heal, his faith was found worthy of regard; and that He is the destroyer of sin, Christ shows immediately. For He proclaimed to the one lying there, "Your sins are forgiven you." ^C But, as I suppose, someone will say to this: "He wished to be delivered from the disease, and how did Christ announce to him the forgiveness of his sin?" That you may learn that God silently and without noise observes human affairs, and keeps watch over the path of each one’s life. For so it is written: "For the ways of a man are before the eyes of God, and He watches over all his paths." But because He is good, and desires all men to be saved, He often cleanses those entangled in sins, bringing infirmity upon the body. For so He says somewhere by the voice of Jeremiah: "By pain and scourge you shall be instructed, Jerusalem." And the author of Proverbs says somewhere: "My son, do not disregard the discipline of the Lord, nor grow weary when you are reproved by Him; for whom the Lord loves, He disciplines; and He scourges every son whom He receives." ^D Excellently, therefore, Christ promises to cut away beforehand the causes of being sick, and, so to speak, the root of the passion, which is sin; for when this is removed—on account of which the passion also exists—the disease had necessarily to be removed as well.

And the Scribes and the Pharisees began to reason, saying, etc.

He, therefore, as it has been said, [having] a power worthy of God, [was promising] the forgiveness of sins, etc.

But this discourse once again disturbs the unteachable and envious workshop of the Pharisees; for they were saying to one another, "Who is this that speaks blasphemies?" But you would not speak these things, O Pharisee, concerning Him, if you understood the divine Scriptures, if you remembered the prophetic words, if you understood the venerable and great mystery of the Incarnation. They charge Him with the crime of blasphemy, determining for Him the ultimate penalty and condemning Him to death; for the law given through Moses ordered that he who uttered blasphemies against God should suffer death. Since, however, they have dared this once, He shows immediately that He is God, in order to convict those who are irreverently blaspheming. "For why," He says, "do you harbor evil thoughts in your hearts?" ^B Therefore, when you say, O Pharisee, "Who can forgive sins, but God alone?" I also say to you: "Who can know hearts and perceive the thoughts in the depths of the mind, but God alone?" For He Himself says somewhere through the voice of the prophets, "I the Lord, searching the hearts and testing the reins" (Jerem. xvii, 10). And David also says somewhere regarding both Him and us: "He who fashioned their hearts individually" (Psal. xxxii, 15). Therefore, He who knows hearts and reins as God, He also forgives sins as God. "But that you may know that the Son of Man has authority," etc. ^C Then, since in saying, "Your sins are forgiven you," there is often room for disbelief—for a man does not see forgiven sins with the bodily eyes—but the paralytic, having had his disease driven away, rising and walking, clearly demonstrates a power worthy of God; He adds: "Arise, take up your bed, and go to your home," which was indeed accomplished in reality; for the man, freed from so long an illness, departed to his home. It has been demonstrated, therefore, by the deed itself, that the Son of Man has authority on earth to forgive sins. But of whom, then, does He say this? Is it of Himself, or also of us? Both are true. For He, as God having become man and as Lord of the Law, forgives sins; but we also have received from Him so splendid and wonderful a grace; ^D for He wished to adorn human nature even with this dignity. Therefore, He says to the holy apostles, "Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" (Matth. xviii, 18). And again, "Whose sins you remit, they are remitted to them; and whose sins you retain, they are retained" (Joan. xx, 23). And when is He found saying these things to them? Truly, when, having trampled the power of death and being risen from the dead, He breathed upon them, saying, "Receive the Holy Spirit" (ibid. 22). For having shown them to be partakers of His own nature, and having caused the Holy Spirit to dwell in them, He then made them participants of His own majesty, granting them the power to...

remit or even to retain sins. ^A Since then we have been commanded to fulfill this very thing, how much more does He remit sins, who granted to others the power to be able to do this?

V. 27. *And He saw a publican named Levi.* For Levi was a publican, a man insatiable for gain, unbridled in his avarice, an unjust seeker of things that did not belong to him; for this is the profession of publicans. Nevertheless, he was snatched from the workshop of iniquity and saved beyond expectation when our common Savior Christ called him, who said to him, "Follow me." And he, leaving all, followed Him. Do you see how truly the most wise Paul speaks, that Christ came to save sinners? Do you see how the only-begotten Word of God, having become man, transferred the vessels of the devil to Himself? And although Levi was saved, this matter has created for us good hope. For we have been taught by the actual event that repentance saves. But the Lord and Master of all Himself will also bear witness through the voice of the prophet, saying, "Turn to me, and you shall be saved, all who are from the end of the earth." ^B But none of this moved the Pharisees; rather, they reproached the disciples. For hear: *And their scribes and the Pharisees murmured against his disciples, saying,* etc.

V. 30. *And the Scribes of them and the Pharisees murmured, saying to his disciples, etc.*

^C But there are some who strive to rob those who have entangled themselves in sins of the divine clemency; for they do not admit repentance, but in a way reproach the Savior, who seeks His own and gathers from everywhere that which is dispersed. To whom we shall speak thus: The Pharisees murmured before you, seeing Levi called, and a crowd of publicans gathered and feasting with our common Savior Christ. Then, approaching the holy apostles, they complained, saying: "Why do you eat and drink with the publicans?" But they heard: "Those who are healthy have no need of a physician." For the Savior of all, inasmuch as He is the physician of spirits, does not flee from those who seek Him; ^D but because He was able to cleanse them, He conversed with prudent counsel with those not yet cleansed. Now let us see, O Pharisee, the swelling of your mind. Let us hear Him who knows all things, Christ, narrate how great a crime your pride against sinners has been accounted to you. For He said concerning

the Pharisee who gloried in his prayer, and concerning the publican who accused himself: "Amen I say to you, this man went down justified into his house, more than that Pharisee." ^A Thus, the publican became just, having confessed his sin, more so than the arrogant Pharisee.

Wherefore, then, do the Pharisees blame the Savior for eating with sinners? Because the law commanded that a distinction be made between holy and profane, that is, that a sanctified thing should not be mixed with the polluted. They, upholding this law, were accusing Him; but in reality, their motive was envy and caviling against the Lord. He declares to them, therefore, that He is not present now as a judge, but as a physician: and He performs the office of a physician, associating with those who are in need of healing. Being repelled, therefore, from this first accusation, they intend another, complaining that the disciples do not fast, and thereby clutching at an opportunity to calumniate Jesus also. ^B

And you may see the persistence of their malice. After they received an answer to their first question, they pass on to another, seeking entirely for a handle by which they might accuse the holy disciples and Jesus Himself with them, as though they held the law of Moses in no account. But they hear the answer: "Now it is time for marriage, it is the time of calling, it is the time of teaching; the children are being reared, the called are being suckled; it is not the time for fasting." "And yet," they say, "you feast with publicans and sinners, even though the law forbids the clean to be mixed with the impure." And indeed, in order to transgress the law, you hold up charity toward men as a pretext. Why, then, at least do you not fast, as is the custom for pious men living according to the rule of the law? ^C But to these things, one might answer thus: "Do you altogether know, O Jew, the way of fasting? Have you ever fasted according to the will of God? For as the prophet Isaiah says: 'In the days of your fasts you find your own wills, and you goad all those who are under you. Even for quarrels and fights you fast, and you strike the humble with your fists; to what end do you fast to Me? I have not chosen this fast,' says the Lord." Then, how do you who do not know the way of fasting blame the holy apostles because they do not fast according to your rule? ^D But otherwise, those who are instructed in the new covenant in Christ fast rationally—namely, by humbling themselves before the eyes of God, and imposing upon themselves a voluntary punishment, an affliction and abstinence from food, in order that they may obtain forgiveness for their faults, or at least gain some other spiritual gift, or finally that they may mortify the law of sin which is in the members of the flesh. You do not know this way, O Pharisee: for you have not admitted the bridegroom who has come from heaven, the sower and teacher of all virtue, Christ, that is to say. Furthermore, the saints fast for this reason, that by macerating the body, they may calm the passions within it. But Christ has no need of fasting to fulfill the duties of virtue, since as God He is devoid of every passion:

^A yet, neither did His companions, having partaken of the grace that comes through Him, and being strengthened, and working virtue even without fasting, have need of it. But if Christ did fast for forty days, it was not to mortify the passions in Himself, but to describe in Himself the law of continence for men. Deservedly, therefore, He defends Himself by saying those words which the evangelist now adds:

V. 34. And He said to them: Can you make the sons of the bridechamber fast, while the bridegroom is with them?

^B Observe for me, again, how Christ proves that they were not participants in the feast, but altogether destitute of its joy, and placed outside the oecumenical panegyris. For the manifestation of our Savior in this world was nothing other than a panegyris, which joined human nature to Him intellectually, as a sort of bride: so that she who was once barren might thenceforth become fruitful and most productive. Therefore, all those are sons of the bridechamber who have been called by Him through the new and evangelical preaching; but not also the Scribes and Pharisees, who adhere only to the shadow of the Law.

^C Since, however, He had once conceded to the sons of the bridechamber that they ought not to labor, as if in a season and time of need, because they were celebrating a spiritual festival—lest fasting should appear wholly rejectable to us—He adds most prudently:

The days will come when indeed the bridegroom shall be taken away from them; then they shall fast in those days.

For all things are good in their own season. And what is it for the bridegroom to be taken away from them? Obviously, to be taken up into heaven.

^D And He told them also a parable, etc.

That the ordinances given through Christ are unacceptable to those who hold to the legal conduct, and that they are in some way incomprehensible to the hearts of men who have not yet obtained the renewal through the Holy Spirit, the Lord demonstrates by saying that a piece of a garment cannot be attached to a new one, nor can old wineskins hold new wine. For the first covenant had grown old, and was not without reproach; therefore, those who sit attached to it, and have in mind the commandment that has grown old, are participants in nothing of the newness in Christ. "For all things have become new in Him." And having a mind that has grown old, they are incompatible and cannot be joined to the ministers of the New Covenant. And indeed, through one of the holy prophets, the God of all said somewhere concerning them, "A new heart and a new spirit I will give them." And David also sings: "Create in me a clean heart, O God, and renew a right spirit within my inward parts." Further, we are commanded also to put off the old man, and to put on the new, him who is renewed after the image of his Creator. Paul also urges us, saying:

^A "Be not conformed to this world, but be transformed by the renewing of your mind, that you may prove what is the good and acceptable and perfect will of God." Those, therefore, who have not yet obtained the renewal in the Spirit do not even know how to prove what is the good and acceptable and perfect will of God. The old wineskin, then, is the heart of the Jews, and it does not contain the new wine, that is, the evangelical and saving law which gladdens the heart of man. But Christ has made us to abound in such good things.

CHAPTER VI.

V. 2. *Why do you do what is not lawful to do on the Sabbaths?*

God promises to us a new covenant, as the first is growing old and is soon to pass away, according to the word of the divine Paul. And indeed, through one of the holy prophets, God had already said: "Behold, the days are coming, says the Lord, and I will make with the house of Israel and with the house of Judah a new covenant; not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt." If, therefore, this other covenant is different from the first, it is absolutely necessary that those who wish to follow it should no longer use the ancient laws, but rather those which are able to bring them to the newness of the evangelical life. But it is evident that the Scribes and Pharisees do not ponder anything of this kind in their minds, for they are entirely ignorant of the sacred Scriptures; their one endeavor is to always disparage the divine and heavenly proclamation. They lie in wait, therefore, for the holy apostles ^B who follow our Savior Christ inseparably, and say to Him regarding them: "Behold, we see those who are tutored by you acting in opposition to the precepts of the Law; for they do what is not lawful to do on the Sabbaths; since the Law commands to rest on the Sabbath and not to touch any labor at all, the disciples are crushing ears of corn with their hands." But you yourself, O Pharisee, when you set out your Sabbath table for yourself, do you not break bread? Why, therefore, do you accuse others? But that we may oppose to you the very words of the Savior, hear:

V. 3. *And Jesus answering them said: Have you not read even this, which David did?* etc.

And although David acted in this way contrary to the completely literal pleasure of the law, he is held by us in the highest esteem, and rightly and deservedly so; for he was truly a saint and a prophet. ^C When, therefore, the Law of Moses clearly commands to judge with righteous judgment and to have no respect of persons in judgment, why, He says, have you condemned My disciples; when, nevertheless, you respect the blessed David in the place of a saint and prophet, who ^D did these things contrary to what seemed good to the law, yet he is deemed worthy of all honor among us? And rightly and justly so; for he was truly a saint and a prophet. Therefore, since the Law given through Moses says clearly, "Judge righteous judgment, and you shall not respect persons in judgment," how, He says, have you condemned My disciples, while to this day you admire as a saint and prophet the blessed David…

even though he did not keep the command of Moses? ^A Clearly, the bread of the proposition signifies to us the heavenly bread afterward to be set before us on the holy tables of the churches. How many vessels of the table, by which the mystical service is fulfilled, would be a clear type of the divine treasures among us! ^B Spiritually, moreover, the twelve loaves signify the twelve apostles, of whom it will be spoken hereafter, when our discourse comes down to the disciples themselves.

And he was teaching. And there was a man there, and his right hand was withered. ^A He was teaching, surely, the things above the mind, and as many things as made manifest the way of salvation offered by Him to those who were hearing; thereafter, immediately following the instruction, He made a demonstration of God-befitting power, having, as it were, leveled the path to belief by His word; for a miracle sometimes converts to faith, even if perhaps a word is not believed. But the Pharisees were watching Him, whether He would heal on the Sabbath. For such is the envious man: he makes the good reputation of others food for his disease, and is wickedly incensed at the glory of others. And what, to this, does He again, who knows all things, who searches hearts and knows what is within them? “For the light is with Him,” according to that which is written. He said to the man who had his hand withered: ^B “Stand in the midst.” And what is the reason for this action? Perhaps that He might call unto mercy the cruel and unmerciful Pharisee; perhaps also that the poor condition of the man might move them, and persuade them to let the flames of envy be at rest.

I will ask you a question: Is it lawful on the Sabbath to do good, or to do evil? etc. ^C A most wise question, and a proposal suited to their foolishness. For if it is lawful to do good on the Sabbath, and nothing prevents God from having mercy on the sick, cease gathering pretexts for calumny against Christ, and pouring upon your own head the punishment which the Father has held in store for those who dishonor the Son. You heard Him saying concerning Him through the voice of David: “And I will strike His enemies from His face, and I will put to flight those who hate Him.” But if it is not lawful to do good on the Sabbath, and the law has forbidden the saving of a life, you have become an accuser of the Lawgiver; you have disparaged the commandment, for which the ministry through Moses is also honored. ^D But, He says, the God of all things did not establish the law of the Sabbath for Himself, but rather for us who have bowed our necks to Him. You speak well; I praise your words; therefore, the Divine is devoid of necessity and law. Why, then, do you accuse Christ, who wishes to have mercy and save the life of someone? Nay, if we even wish to investigate the law of the Sabbath itself, we shall find it ordained by God for the sake of mercy. For to rest on the Sabbath and

to abstain from all labor, and to grant rest even to the irrational beasts themselves, is a command: for He said, "That thy man-servant and thy maid-servant may rest, and thy ox, and thine ass, and all thy cattle" (Deut. v, 14). Since He has mercy on the ox and the other cattle, how would He not have had mercy on a man who had fallen on the Sabbath into a grievous and incurable malady? But they were filled with madness. ^A

V. 11. They were filled with madness. Does the miracle not suffice for thy faith? Seest thou Him acting in a manner worthy of God, and with supreme authority healing those who are in infirmities, while thou art bringing forth murder from envy and malice?

V. 12. He went out into the mountain to pray. Christ performed all things for our edification and for the profit of those who believe in Him; and by setting forth His own actions as a kind of image of the spiritual life, He desired to make us true worshippers. Let us see, therefore, as in an image and a type of the things accomplished through Christ, in what manner it befits us to perform our supplications to God. We ought to pray secretly and in hiding, and while no one is looking; for this is what the withdrawal of Jesus into the mountain and His praying as if in retirement signifies—a thing He Himself also taught us in words, saying, "But thou, when thou prayest, enter into thy closet" (Matt. vi, 6). ^B For we must pray with hands lifted up in holiness and without vainglory; and just as the mind springs up as if toward some summit to the contemplation of God, it must withdraw from all tumult, and run away from worldly cares. But one must do this neither fastidiously nor with weak pusillanimity, but rather strongly and zealously, and with no common patience. For thou hast heard that Christ not only prayed, but that He passed the whole night in prayer. ^C

Perhaps, however, the enemy of the truth will not endure our saying these things. For he says: "Jesus prays, and asks from the Father the things which He does not have. How then do you say that He is consubstantial with the Father, and equal to Him in all things, and differing in nothing?" For it is beyond all controversy that the lesser is blessed by the greater (Hebr. vii, 7), and he who gives is altogether greater than he who asks to receive something. Come then, let these subverters of orthodoxy first instruct us: in what they think the Son is in need? And what was it that He, as if lacking it, was asking to receive? He was the true Light, Life by His own nature, and Life-giver, Lord of virtues, Wisdom and Justice, Creator and Maker of all things, superior to every creature, King of all, Steward of heaven and earth, and the Giver of every good thing together with God the Father. And thou shalt learn this from the blessed Paul, who writes to some: "Grace to you and peace from God our Father, and the Lord Jesus Christ" (Rom. i, 7). ^D

^A He sits fittingly upon the highest thrones, and is glorified by every rational creature. He is, therefore, the substantial heir of all the honors befitting God the Father. And so He said to Him: "All mine are thine, and thine, mine; and I am glorified in them" (John xvii, 10). Now, if He who possesses all things that are the Father’s as His own, what lack remains for Him? But if it is said that He lacks something in any way, and if they say this to be true, there is nothing to prevent us from saying that the Father Himself labors under the need of something. For if all things of the Son are the Father’s, yet the Son lacks something, then the Father is likewise of such a nature; for all that belongs to the Son is His. But the Father is perfect in every way and lacks none of the goods befitting God; therefore, the Son is perfect, as possessing all things of the Father, being the image and character of His substance ^B (Hebr. i, 3). And in the character, the prototype is entirely seen, and in the prototype, the character. And let these things be said against those.

But those also who have been swept away by the empty doctrines of Nestorius say that it is altogether inappropriate for the Son, who is God by nature, to pray; they say this is more fitting for the man conjoined to Him by conjunction, that is, for him who is of the seed of David. He, therefore, was the one who was offering up the prayer. What then shall we say to this? You have utterly ignored the mystery of the Incarnation of the Only-begotten. Remember the words of the blessed evangelist John, who says: ^C "And the Word was made flesh" (John i, 14). This also the all-wise Paul has made clear to us, saying about Him: "For nowhere does He take hold of angels, but He takes hold of the seed of Abraham; whence He ought to have been made like His brethren in all things, that He might become a merciful and faithful high priest toward God, to propitiate the sins of the people" (Hebr. ii, 16, 17). Since, then, He who was born divinely as the Word from God and the Father, lowered Himself unto emptying, and unto brotherhood with us, by the fact of becoming as we are, and being made like unto those on earth in all things, sin alone excepted, He is brought down to the measures of humanity. Because He has become like us, out of His very great gentleness and love for mankind, He does not disdain human things; by making His own conduct a pattern for us of the kindness that He brought to fulfilment, let us strive ^D to follow in His footsteps.

V. 15. "And when it was day, He called His disciples; and having chosen twelve from them, etc."

Having spent the whole night in prayer, our Lord Jesus Christ—and in an ineffable and incomprehensible way, as He alone knows, having conversed with the heavenly Father and God, as I said—sets Himself as an example to us to follow in His footsteps.

^A Having held these discussions, and having presented Himself as a model to us of a life-giving way of conducting oneself—for He taught in what way it is right and blamelessly to perform prayers—He descends from the mountain and appoints the mystagogues of the world. For He says to them: "You are the light of the world." The blessed David also makes mention of this appointment of the holy apostles, as if addressing Christ: "You shall make them princes over all the earth; they shall remember Your name in every generation and generation." For indeed, while they were yet in the body, they were mindful of the glory of Christ, proclaiming His mystery to cities and regions. And after they were called to the realms above, none the less do they speak to us of Him, through the all-wise Scriptures which they composed concerning Him. And while those priests who were elected according to the Mosaic law—Aaron, clearly, and those with him—were adorned outwardly with sacred vestments, the divine disciples, ^B shining with spiritual gifts, were entrusted with the ministry of the evangelical oracles. For it has been said to them: "Heal the sick, cast out demons, cleanse lepers, raise the dead." And in truth, wearing the power of Christ, they struck the whole world with amazement. But observe the extreme circumspection of the evangelist. For he did not say simply that the apostles were elected, but he mentioned these first ones by name, so that no one might perchance dare to inscribe himself into the choir of the elect. For as Paul says: "No man takes the honor to himself, but he who is called by God." And indeed, though the holy apostles were called by name to this great and brilliant dignity, some have from time to time yielded to such insanity and audacity as to name themselves apostles of Christ and to seize an honor not granted to them. The divine disciples made mention of these, saying: "Such pseudo-apostles are deceitful workers, transforming themselves into apostles of Christ. And it is no wonder; for Satan himself transforms himself into an angel of light: it is therefore no great thing if ^C">

On the election of the twelve apostles

^A and deceitful workers, transforming themselves into apostles of righteousness. And no wonder, for Satan himself transforms himself into an angel of light. It is no great thing, therefore, if his ministers also transform themselves into apostles of righteousness. We know or will receive no one, then, except only those named in the evangelical scriptures, and that most wise Paul who was manifested after them; of whom the Savior himself bore witness, saying: "For he is a chosen vessel of mine to carry my name before all nations."

^A These ^B (apostles) the Law prefigured, and the prophets also foretold. It is written, then, in the Mosaic book: "And you shall take fine flour, and you shall make twelve loaves of it; and you shall put them in two rows upon the pure table before the Lord; and you shall put frankincense and salt upon the row; and they shall be for loaves, as a memorial set before the Lord." For who could the Bread that descended from heaven and gives life to the world be, other than the Savior of all, Christ? And in imitation of him, the blessed disciples are also called loaves; for having become partakers of him who feeds us unto eternal life, they themselves also feed those who hunger and thirst for righteousness with their own writings. And just as the Savior, being the true light, named his disciples light—saying, "For you are the light of the world"—so also he, being the Bread of Life, granted to his own disciples to be considered in the rank of loaves. And look at the cleverness of the Law. For he says, "You shall put frankincense and salt upon the loaves." Now frankincense is a symbol of a sweet odor; but salt, of wisdom and discernment. Both of these were present in the highest degree in the holy apostles; ^C for their life was fragrant, and thus they used to say: "We are the fragrance of Christ to God." And besides this, they were all-wise. I hear also the prophet David singing and saying concerning them: "There is Benjamin in ecstasy; the princes of Judah their leaders, the princes of Zabulon, the princes of Nephthalim." For the blessed disciples were chosen from almost every tribe of Israel, and they were lights of the whole world, holding the word of life. And what is paradoxical is this: the wise men of the Greeks have brilliant eloquence and speak very elegantly, ^D but the disciples of our Savior were laborers, and sailors, and fishermen, lacking the pomp of words and any abundance of chosen expressions. But although they were unlearned in speech, they were rich in knowledge. For behold, now the letters of the Greeks are silent, and the adornment of their language has withered; but the power of the evangelical preaching prevails in the whole world. God reminds us of this matter also through the mouth of Jeremiah, speaking of the common enemy, Satan: "Woe to him who does not multiply his own, and who..."

^A weighs down his yoke heavily; for suddenly those who bite him shall arise, and your plotters shall wake up, and you shall be for a plunder to them." Satan had gathered all men upon the earth and made them his own worshippers, but the net of apostolic teaching had gathered all who had been led astray and offered them to God—all those who were under heaven—as the power ^B of the evangelical proclamation.

V. 17. *And he stood on a level place, and a crowd of his disciples, and a great multitude of the people.*

Observe the manner of the election; for the most wise evangelist says that the deed was not done in secrecy or in hiding, but rather with many disciples gathered, and a great number of people from the whole region of Judea, and from the seacoast of Tyre and Sidon. These were idolaters, or rather, limping on both sides; they indeed reverenced in part the rites of the Jews, yet they did not fully abandon the crime of idolatry. Therefore, the election was carried out with all these present, and holy teachers were given to the whole world: a duty they truly undertook, calling the Jews from legal worship, and the worshippers of demons from Hellenic error, to the knowledge of the truth. Having designated the holy apostles, he became the performer of very many and admirable signs, rebuking demons, freeing those who came to him from incurable diseases, and demonstrating a power most appropriate to God. ^C Thus those who had flocked to him—both the Jews and those from the land of the Greeks—might know that they had been honored with the dignity of the apostolate by Christ, not as by some common man among us, but rather as by God the Word incarnate, who preserved his own majesty. "For power went out from him, and healed all." For Christ did not borrow strength from another, but being himself by nature God, even if he had become flesh, he breathed his own power onto the sick and healed them all.

And if you wish also to know the interpretation of the apostolic names, know that Peter signifies "loosing" or "one who knows"; Andrew, "comely power" or "responding"; James, "supplanter of labor"; John, "grace of the Lord"; Matthew, "given"; Philip, "mouth of hands" or "mouth of the lamp"; ^D Bartholomew, "son suspending the waters"; Thomas, "abyss" or "twin"; James of Alphaeus, "supplantation of the walking life"; Judas, "confession"; and Simon, "obedience."

V. 20. Beati pauperes.

^A Therefore, instructing His disciples in the newness of the evangelical life after their election, the Savior speaks thus. But it is necessary to know whom He designates by the term "poor." For among Matthew He says that the poor in spirit shall be blessed, and that to them belongs the kingdom of heaven; so that we may understand the poor in spirit to be one who is modest and possesses, as it were, a disciplined mind; for such a man is illustrious and worthy of God’s regard. Wherefore He also says through one of the holy prophets: "Upon whom shall I look, if not upon the humble and the quiet and him who trembles at my words?" The prophet David also says: "A contrite and humble heart God will not despise." Nay, even the Savior Himself says: "Learn from me, for I am meek and humble in heart."

However, in the reading lately set before us, He says that the poor are blessed, without that addition, "in spirit." But the evangelists speak in this way, not as contradicting one another, but often distributing the narrative between themselves. For at times they proceed together on the same points; at other times, one supplements in his own writings what was omitted by the other, so that nothing necessary or useful might be hidden from those who believe in Christ. It seems, therefore, that in this place He calls those "poor" who restrain the love of gain and are in their habits not at all avaricious. ^B And so, the most wise Paul appears as the instructor of the best teachings for us, saying: "Let your conduct be without avarice, being content with what is present." He added besides: "Having food and clothing, with these we shall be content." For it was necessary, entirely necessary, that those who were to preach the saving and evangelical message should have a mind free from the desire for riches, and a spirit eager for better things. Yet this discourse does not strike at all who live in abundance, but only those who have possessed themselves with a longing for money. Who, then, are these? Truly they are those to whom it was said by the voice of the Lord: "Do not lay up for yourselves treasures on earth," etc.

V. 21. Blessed are you who hunger now, for you shall be satisfied.

^C And yet, again, in Matthew He says: "Blessed are those who hunger and thirst for righteousness, for they themselves shall be satisfied," whereas here He says simply that those who hunger are blessed. We say, therefore, that it is a great and excellent thing to hunger and thirst for righteousness—that is, to desire to use works of piety as if they were food and drink; for this the word "righteousness" signifies. But since it is necessary to present also an opinion consistent with the explanations just now stated, we affirm again that those are called blessed by the Savior who follow voluntary poverty, so that they may discharge the apostolic course well and without any distraction. For to those who do not have gold or silver in their purses, nor two tunics, it plainly happens that they are...

forced to endure the greatest hardship, and can with difficulty obtain food. But this is burdensome to those in poverty and under persecution; therefore, the One who knows the heart very appropriately forbids them from being discouraged by the accidents of poverty. For those who are now hungry for the sake of piety toward Him, He says they shall be filled; that is, they shall pleasantly enjoy the goods that will be given to them, meaning, of course, things intellectual and spiritual.

^B Blessed are you who weep now, for you shall laugh. He declares those blessed who weep, and says that they shall laugh. But we say "to weep" does not refer only to those who simply shed tears from their eyes; for this happens commonly to both the faithful and the unbelievers, if anything occurs that is accustomed to cause grief. Rather, we say that these words are spoken concerning those who flee a life that is joyful, vain, and given over to carnal delights. These, I say, we declare shall be happy and laugh. The Savior calls those blessed who refuse to live in luxury and indulge in carnal things, and who, as it were, weep through their hatred of the things of this world. Since He has commanded them to be poor, He crowns with rewards those things that follow upon poverty; these are: the lack of things suited for luxury, and sadness on account of affliction. For it is written that "many are the afflictions of the righteous, but the Lord shall deliver them out of them all."

V. 22. Blessed are you, when men shall hate you, etc.

^C Even now the Lord announces the persecution before He sends out the apostles. He anticipates the outcome of the Gospel; for it was necessary that they, while spreading the evangelical preaching, and while drawing the Jews away from the legal cult so that they might recognize the way of evangelical righteousness, and while ensnaring the worshippers of idols into the knowledge of the truth, would of necessity incur the offense of many who are enemies of God and impious men. For these stir up wars and ^D persecutions against the heralds of Jesus, pursuing after piety itself. Therefore, so that when the time comes in which these things were to be done by some, they might not fall into thoughtless dejection, He usefully forewarns them that the onset of these hardships will also be profitable to them and not without reward. For, He says, they will revile you as deceivers and impostors; they will separate you from themselves, that is, they will exclude you from their friendship and communion. But, He says, have no regard for things of this kind. For who could the intemperance of their tongues harm if the mind is firm? For to those who know how to live religiously, He says that their patience will not be fruitless, but the reconciler of supernal joy. Moreover, He aptly demonstrates that nothing new will happen to them when they suffer such things; rather, they will be imitators of those who, before them, brought to the sons of Israel the words divinely entrusted to them from above.

they were persecuted, they were sawn asunder, they died by the edge of the sword, they endured insults unjustly inflicted upon them. Therefore, He intends for them to understand that those of whom they have been imitators, they shall also be participants, and they shall not be lacking in the prophets' crowns if they have run their course by treading the path that those others trod. ^A

V. 24. Woe to you, rich men!

Having previously spoken of poverty for God’s sake—the cause of every good thing—and having declared that hunger and weeping will not be without reward for the saints, He transfers His discourse to matters that are the opposites of these and demonstrates that they entail punishment and vengeance. He does this so that, through the desire for crowns and the yearning for blessedness, they might be drawn toward labors and be willing to embrace poverty for the love of God, and conversely, through the fear of the impending punishment, they might shrink from being rich and from existing in luxuries and laughter—that is, in worldly delights. And He says that the former will be heirs of the kingdom of heaven, whereas the latter will be subject to extreme calamities: “For you have,” He says, “your consolation.” ^B One may see this as if depicted on a beautifully painted tablet in the parable concerning the rich man and Lazarus. “You received,” He says to the rich man, “your good things in your life, and Lazarus the bad things; but now he is comforted here, and you are tormented.” But come, let us test this for ourselves. Is it the case that if someone is rich in the world, he has completely fallen away from the hope of receiving mercy from God? We do not say that; rather this: it was possible for the rich man to have shown mercy to Lazarus, and thus to have become a participant in that same consolation. For behold, the Savior pointed out a way of salvation to those who possess earthly riches, saying: “Make for yourselves friends by means of the mammon of unrighteousness, so that they may receive you into their own dwellings.” ^C

V. 27. Love your enemies.

The blessed Paul speaks truly when he says: “If any one is in Christ, he is a new creation; for all things have become new in Him and through Him, and the covenant, and the law, and the way of life.” And notice how highly appropriate this manner of living and life is for holy masters of mysteries, who were about to proclaim the saving preaching to people everywhere on earth. And from this it was to be expected that there would be not a few who would persecute them and plot against them in many ways. But if it had happened that the disciples were oppressed by such tribulations, and then had wished to avenge themselves on those who had caused them pain, they would have kept silent and passed them by, having subsequently neglected the preaching among them and not having called them to the knowledge of the truth. It was therefore necessary for the minds of the holy masters of mysteries to be checked by such hallowed forbearance, so that they might bear all things that occurred courageously, even if some insulted them and plotted impious traps against them. And indeed, Jesus Himself behaved in this way before others, ^D

as a model for us; for while He was still hanging from the precious Cross, and the crowd of the Jews was mocking Him, He offered prayers to God the Father for them, saying: "Forgive them, for they do not know what they are doing." And the blessed Stephen, although he was being struck with stones, bent his knees and prayed, saying: "Lord, do not hold this sin against them." And the divine Paul also says: "When we are reviled, we bless; when we are slandered, we entreat." Therefore, this exhortation of the holy apostles is necessary, and it is most useful even for us, for the purpose of living rightly and admirably; for it is full of every philosophy. But evil preconceptions and the unconquerable tyranny of the passions within us make it difficult for our minds to accomplish it. Therefore, knowing that the natural man does not accept these things, considering the oracles of the Spirit to be folly ^B and impossible to perform, He separates such people from those who are able to hear, saying: "I say to you who are listening," and who are prepared to do what is said. For excellence in spiritual courage is manifested in temptations and labors. Imitate Christ, therefore, in these things, "who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but handed Himself over to Him who judges justly." But perhaps you will say to yourself: "Christ was God, but I am a weak man, endowed with a weak mind, which is not able to master greed and grief." You say correctly, for the human mind is prone to sin. But I say this: the Lord has not abandoned you, nor does He withhold His protection and benevolence. You have Him with you, that is, within you, through the Holy Spirit; for we are His dwelling place, and He dwells in the souls of those who love Him. He strengthens you so that you may bear ^C the evils that happen to you bravely and resist the onset of temptations manfully: "Do not, therefore, be conquered by evil, but conquer evil with good."

V. 29. "To him who strikes you on the cheek, offer the other also."

The most wise Paul said that Christ is the end of the law and the prophets; for the law acts as a tutor towards His mystery. But as the blessed Paul says again, when faith has come, we are no longer under a tutor; for it is not that we have childish minds, but rather we have grown into a perfect man, into the measure of the stature of the fullness of Christ. Therefore, we did not need milk any longer, but rather more solid food; this Christ grants to us, showing the way of righteousness that is above the law. For He Himself said to the holy apostles: "Amen I say to you, unless your righteousness abounds more than the scribes and Pharisees, you will not enter into the kingdom of heaven."

^A Next, it is necessary to say what this abundance of righteousness is, according to the evangelical doctrine of the Savior. The law laid down by Moses to the ancients commanded that things be handled with equal measures. For it forbade committing injury, but it did not yet command one to bear offenses patiently—which, however, the law of the Gospel desires to happen. "For you shall not kill," it says, "you shall not steal, you shall not perjure yourself." And furthermore, besides these: "An eye for an eye, a hand for a hand, a foot for a foot, a wound for a wound, a bruise for a bruise." These things were said by one commanding not to injure others; or at least, if one had been injured first, not to extend one’s anger against the one who committed the offense beyond the measure of equality. But the power of a life lived according to that law was not entirely pleasing to God; rather, it served for the ancients in the manner of a pedagogue, gradually accustoming them to a commensurate righteousness and prudently leading them up to the complete attainment of the good. For it is written: "The beginning of a good way is to do just things." But all subsequent perfection is accomplished in Christ and His precepts. "For to him who strikes you," He says, "on the cheek, offer the other also." In these things, the way of ultimate patience is pointed out to us. He desires, moreover, that a man be a despiser of riches, so that, if he should happen to have only one cloak, he might not count it an unbearable thing to let go of his tunic along with it, if need be. This is a virtue of a soul entirely turned away from the passion of avarice. "For do not demand," He says, "if anyone takes something of yours; but also to everyone who asks of you, give"—which is a mark of charity and kindness toward the poor. Now, it is necessary for the merciful man to be at the same time one who forgets injuries, so that he may behave toward enemies as he does toward friends.

"As you wish that men should do to you, do you also to them likewise." ^B It was likely that the holy apostles might think these things perhaps difficult to perform. Therefore, He who knows all things takes the self-love within us as the arbiter and definer of those things that one would wish to obtain from others. Be yourself, He says, such to others as you would wish them to be toward you. If you wish them to be harsh, uncompassionate, bold, irascible, vengeful, and wicked, then be such yourself. But if, on the contrary, you wish them to be kind, forgetful of injuries, do not think it unbearable that you should be such yourself. And perhaps for those who are so disposed, the law is superfluous, since God writes the knowledge of His own will into our hearts. "For in those days," says the Lord, "I will give my laws into their mind, and I will write them upon their heart." ^C

"Be merciful, therefore." ^D Great is the glory of mercy. And indeed it is written: "A man is a great thing, and a merciful man is something precious." For virtue fashions us toward God, and imprints upon our souls, as it were, certain characters of the highest nature.

^A

V. 37. *Judge not, and ye shall not be judged.*

He cuts off from our minds a dire passion, the beginning and cause of pride. For while some ought to be examining themselves and living according to God, they do not do this, but rather pry into the affairs of others; and if they see any who are laboring under any fault, as if forgetting their own infirmities, they seize upon it as an occasion for blaming and a subject for slander. For they condemn them, not reflecting that, since they suffer from the same infirmity as those whom they rebuke, they condemn themselves. For thus also the most wise Paul writes: "For in that you judge another, you condemn yourself; for you who judge perform the same things." Yet rather it were fitting to have pity on the infirm, as those who have been laid low by the incursions of passions, and are inevitably entangled in the snares of sin, and to pray on their behalf, and to comfort them, and to exhort them to repent, and to take heed lest we fall into the same faults. For, "He who judges his brother," says the disciple of Christ, "slanders the law, and judges the law. But there is one ^B lawgiver and judge." It is necessary, therefore, that he who judges a sinful soul be superior to it. But you, while not being of this sort, why do you judge your neighbor? The one who sins will answer the one who judges him. But if you nevertheless dare to condemn, even though you have not the authority for this matter, you yourself shall be condemned the rather, because the law does not permit one to pass judgment upon others. He who is governed by a right understanding, however, does not look upon the sins of others, nor does he pry into what is wrong in his neighbor, but rather considers his own evils. Thus the blessed Psalmist conducted himself, supplicating God for his own sins and saying: "If you, O Lord, shouldst mark iniquities, O Lord, who shall stand?" ^C Sometimes, too, again, putting forward the infirmity of human nature, he asked for appropriate forgiveness, saying: "Remember that we are dust."

V. 38. *Give, and it shall be given unto you.*

Following the aforementioned acts of kindness, he introduced a discourse on almsgiving. For it is an excellent thing, and most pleasing to God, and most becoming to holy souls. "Be ye therefore," says he, "merciful, as your Father is." And that we shall receive our recompense with a more generous hand from God, who abundantly bestows all things upon those who love Him, He Himself has assured us, saying: "A good measure, pressed down, and shaken together, and running over, shall they give into your bosom." But the latter seems in some way to contradict the former. For if we are to receive a superabundant reward, how can it be that with the same measure with which we have measured, it shall be measured back to us? ^D For in these words, equality rather than any redundancy of the reward to be given us seems to be signified. What then, shall we say? The most wise Paul will relieve us of all difficulty, providing an answer to the questions. For he said: "He who sows sparingly," that is, with a moderate and drawn-back hand, "shall also reap sparingly; but he who sows in blessings, in blessings..."

^A shall also reap." This means that if anyone does not have the means, he does not sin by not providing this, for in as much as one has, one becomes acceptable, not in as much as one does not have. This was also prefigured by the law given through Moses. For those who were under the law used to bring to God as a sacrifice, according to their means and strength, some calves, others rams, or lambs, or turtledoves, or pigeons, or fine flour steeped in oil. Yet he who offered even this, so small and easily procured, because he did not have a calf, was equal to the rich man in terms of intention.

And he told them a parable.

^B He added this most necessary parable to what had been said. The blessed disciples were about to be the initiators and teachers of those under the heavens; it was necessary, therefore, that they appear fully perfect in piety before all men, that they be known to be familiar with the way of the evangelical life, and to be craftsmen for every good work, and to impart an accurate and saving doctrine, refined for the truth, to those being instructed; for they had already looked forward, and had their minds illuminated by the divine light, so that they might not be blind leaders of the blind. For those who are held in the darkness of ignorance would not be able to lead those afflicted with the same state into the knowledge of the truth; for if they should wish to do this, both will roll into the pit of the passions. Then, abolishing the common passion of arrogance, so that they would not wish to exceed the honor of their teachers, he added: "A disciple is not above his teacher." And even if it should happen that some proceed to such a point as to acquire a virtue equal ^C to those who instruct them, they shall take their stand at the measure of their teachers and be their imitators; and Paul confirms this again, saying: "Be imitators of me, as I also am of Christ." Therefore, since the teacher does not yet judge, why do you yourself judge? For he did not come to judge the world, but to show mercy. According to the former sense, he says: If I, he says, do not judge, neither should you, the disciple. But if you are held by greater things than those for which you judge another, how would you not be ashamed when you come to your senses? The Lord sets this forth by another parable, saying: "Why do you see the speck that is in your brother’s eye?"

^D By manifest syllogisms he persuades us that we should abstain from wishing to judge others, and should rather examine our own hearts and strive to be freed from the passions that dwell within them, asking this of God; for He himself is the one who heals the brokenhearted and frees us from the diseases of the soul. For why, if you yourself are suffering from things even greater and more grievous than those present in others, do you neglect your own sins and censure them? Therefore, this command is necessary for the benefit of all who wish to be pious, and especially for those who have been entrusted with the task of instructing others. For if they are good and diligent, exhibiting themselves as a kind of image of the evangelical life, they will certainly [lead those who...]

do not wish to conduct themselves in like manner, will confidently rebuke others, as if they were those who do not express in their own lives the manners of their teachers, which are rooted in piety. But if they are slothful and subject to base pleasures, how can they rebuke others who are suffering from the same ailments? Therefore, the blessed disciples wisely wrote and said: “Be not many masters, my brethren, knowing that we shall receive the greater judgment,” as Christ said, the distributor of rewards and the one who inflicts punishments upon those who sin: “Whosoever shall do and teach, the same shall be called great in the kingdom of heaven;” but he who does not but teaches, he shall be the least. For how can you, who are suffocated by many and great sins, condemn one who is guilty of a few faults? How will you say to your brother: “Let me cast out the mote out of your eye, when you yourself have a beam in your own,” ^B you who are burdened with great sins? For this is what the beam signifies. How, I say, do you condemn him who has sinned only in trivial matters, or perhaps not at all?

V. 42. Cast out first the beam out of your own eye.

This is to say: show yourself to be clear of great sins, and then at last you will give counsel to him who has sinned in small things. And so, he who is wise is his own teacher, and will not condemn another. This is also what the law given through Moses commands, saying: “Take heed to yourself,” it says, “and not to another.” And the expression “Take heed” is used instead of “look well to your own affairs.” ^C But, O Lord, one might say, I suppose, how then shall we distinguish between him who has a beam in his own eye and yet rebukes those who have a mote and are only partially infirm? There is no difficulty in this, He says; for it is set before those who wish to see it easily. Therefore, the life of each individual will be the indicator of his own ways; for the beauty of a truly good life is not characterized by outward adornment and feigned gentleness, but is demonstrated by the works that each one performs. Christ said this again elsewhere: “Beware of those who come to you in sheep’s clothing, but inwardly they are ravening wolves.” Behold, ^D Christ commands again that they are to be recognized not by their clothing, but by what those who come to us truly are. “For by the fruit,” He says, “the tree is known.” Just as it is foolish to seek the choicest of ripe fruits among thorns—I mean by this grapes and figs—so it is ridiculous to think it possible to find among hypocrites and the profane any of those things that are to be admired, that is to say, nobility of virtue; one might call these men thistles and brambles. Among such people there is nothing sweet, but everything is bitter and base; for a fig does not grow on thorns, nor is a grape produced from a bramble. Therefore, a teacher is not to be judged by his external appearance, but by the life lived by each one. These things were also said in the fifth chapter of Matthew. Yet, while it was a matter there of deceivers, here it is a matter of the pure and those who purify others and of

the

impure who attempt to purify others. ^A He called these trees parabolically, and their actions fruits; and he exhorts us to pay attention to these actions, which are fruit, and not to the words, which are leaves.

V. 45. “A good man out of the good treasure of his heart brings forth that which is good.” Having demonstrated in what has preceded how the good man and the bad may be distinguished, specifically by their works, as a tree is distinguished by its fruit, he now provides this same proof by another sign. For he says that the good man, as if from a good treasure-house of the heart, pours forth good things; but he who is not such, having a mind possessed by baseness and wickedness, will inevitably give vent to what is hidden in its depths. For that which is in the mind and heart leaps forth through the word that runs to the surface. Therefore, the virtuous man speaks things that are becoming to him, but the base and wicked man will belch forth the impurity lying in his depths.

V. 46. “But why do you call me, ‘Lord, Lord’?” ^B Indeed, the name and reality of lordship befit only the nature that is above all and supreme; for he rules and has authority over all things. “For there is one Lord, one faith, one baptism.” And again: “If there are many gods and many lords in heaven and on earth, yet for us there is one God, the Father, from whom are all things; and one Lord, Jesus Christ, through whom are all things.” Knowing him, therefore, as the only Lord by nature and in truth, who reigns with God the Father as God the Word, we address him thus; but, “Why then,” he says, “do you call me ‘Lord,’ but do not do what I say?” For it is true what was spoken by one of the holy prophets: ^C “If I am a Father, where is my honor? And if I am a Lord, where is my fear? A son honors his father, and a servant his master,” says the Lord Almighty. It is therefore dangerous and worthy of the ultimate punishment to be unwilling to be subject to Christ, who rules over all. One might perceive this from many other arguments, yet also from these: for the faithful servant is crowned with exceptional honors, but the disobedient and slothful one is cast into the outer darkness. For those who received the talents and doubled what was given to the master have been adorned with praises; but the one who hid the gift in the earth, as slothful, was struck by a severe and inexorable sentence. ^D I think that this also must be added to what has been said: for in wanting to be subject to the words of our Savior and to serve him, we shall be enriched, according to his own will, with the dignity of freedom. He said, therefore, to those who believed in him: “If you abide in my word, you are truly my disciples, and you will know the truth; and the truth will make you free.” Therefore

we gain the gift of freedom through obedience; this is the service under him; this also makes us sons and heirs of God, and co-heirs of Christ himself. ^A And he will certify this to you again, saying: “Everyone who commits sin is a slave to sin; the slave does not remain in the house for ever; the son remains for ever. So if the Son makes you free, you will be free indeed.” If, therefore, we call Christ, the Savior of all, our Master, let us do what he says. “For not everyone,” he says, “who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven.” ^B And what the genuineness of wanting to keep the commandments is, and what harm might occur in not wanting to be subject, the Savior himself taught, saying:

V. 47, 48. Everyone who comes to me is like a man building a house, etc.

An obedient and docile man, one who is not so much a hearer of the law as a doer of works, will have a most firm stability in every fair and good endeavor, and will be like a house well established, having an unshakable foundation: so that even if temptations should rush in like a torrent or an overflowing of waters, and the fury of our passions, he will experience nothing calamitous. ^C But he who only lends an ear to the words of Christ, but stores nothing in his mind, nor executes any part of the precepts, he, in turn, will be like a house that verges on ruin: for he will be dragged where he ought not to go, with pleasure driving him and leading him down into the pits of sin. For it is necessary through daily exercise to confirm ourselves in the Lord’s precepts, lest pleasure, rushing in like the violence of waters, should dissipate the shaky doctrines within us. But rather, let invincible virtue shine through contrary acts, so that we may become famous, not by chance, but by victory. For the fall of those who possessed much learning becomes notorious if they ever fall from a great height. ^D Negligence of labors, and languor and instability of judgment, make men miserable. These are like those foolish ones who laid the foundation of their spiritual edifice on the sand of their weak opinion; which a few drops of temptations, and a small torrent of diabolical illusions impinging, moves and breaks the base, so that it cannot stand even for a short time against rain and winds.

CAP. VII.

V. 9. Even in Israel I have not found such faith.

By the holy decree of God, therefore, from his intimacy

Israel slipped away; but the Gentiles were called and admitted, since they had a heart more prepared to believe in him. The divine Psalmist will again confirm this for us, saying of them, at one time: "For thy ear hearkened to the preparation of their heart," and at another: "Their infirmities were multiplied, afterwards they hastened." For ^A even though they were weighed down by many sins, nevertheless they hastened toward the reception of Christ's teachings. But concerning Israel, the prophetic word says: "God will cast them off because they did not listen to him, and they shall be wanderers among the Gentiles."

V. 11. They went into a city called Nain. Observe ^B how he joins wonders to wonders. For there, indeed, he encounters them by invitation; but here he arrives uninvited; for no one called him to the raising of the dead, but he arrives for this of his own accord. It seems to me most wise that he linked this to the first [miracle]; for there was nothing improbable in thinking that some adversary of the Savior's glory would rise up and say: "What, I pray, was the miracle performed for the centurion's boy? He was sick, he was not in any way going to die; and the evangelist wrote this, storytelling more for the sake of kindness than for the sake of truth." Therefore, so that he might stop the unbridled tongue of such men, he says that Christ met the dead youth, the only son of a widow; the tragedy was pitiable and capable of stirring up lamentation, and [was] an opportunity for tears; and following the tragedy was the woman, resolved in tears and grief, and many with her.

V. 14. Coming up he touched the bier. ^C Why did he not perform the miracle by word alone, but also touched the bier? So that you might know that the holy body of Christ is effective for the salvation of man; for it is the body of life, and the flesh of the Word who is all-powerful, and it carried his power. For just as iron, having come into contact with fire, acts with the fire's power and fulfills its function, so, since the flesh of the Word who makes all things alive became his own, it is for this reason also vivifying and destructive of death and corruption. For we believe the body of Christ to be truly vivifying, since it is the temple and dwelling-place of the living Word, containing his entire efficacy. It was not enough, therefore, for Christ to command—although he was accustomed ^D to accomplish whatever he wished by word—but he also laid his hands upon the bier, showing clearly that his body also possesses vivifying power.

V. 16. And fear took hold of all, and they glorified God, etc. Great is this [praise] for an unfeeling and ungrateful people; for a little later they consider him neither a prophet nor even someone who had appeared for the salvation of the nation; but they deliver the destroyer of death to death, not knowing that then, at that very time, he was destroying death, when he accomplished his resurrection.

^A *“And this report concerning him went forth in all Judea.”* No one in all Judea was unaware of the unexpected miracle. Yet certain of the familiar ones, or rather disciples, of the holy Baptist reported this to him as well. He, having chosen two from the whole number, sends them to Jesus, intending to ask him whether he is the one who is to come, or if we ought to await another. Now, the blessed Baptist was certainly not ignorant of the incarnate Word of the Father: do not assume this. For he knew perfectly well that this was the Christ who was to come. But he devised a plan—something sagacious and artful—which seemed of no small profit to his own disciples. For those who had not yet seen Christ, or his power, and the eminence that surpasses all things, were perhaps inwardly vexed as he performed miracles, and by the excellence of the deeds done, surpassed the Baptist. Wherefore they came to him at times, consumed by jealousy and grief, having a heart not free from the Jewish malady, and said to the blessed Baptist: “Rabbi, he who was with you beyond the Jordan, to whom you have borne witness, look, he is baptizing, and all come to him.” For they were unwilling for anyone else to exercise baptism at all, and to be exalted against the honor of John. But they were taught by him concerning the eminent glory of Christ and his incomparable excellence. For they heard him say: “You yourselves bear witness that I said, ‘I am not the Christ, but that I have been sent before him.’ He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices with joy because of the bridegroom’s voice. This joy of mine therefore has been fulfilled. He must increase, but I must decrease.” ^B And we do not mean that he became less than his own self in any way; rather, the blessed Baptist seems to have suffered this in a certain manner, while the glory of Christ was always increasing, and the blessed John himself remained in the measure of human condition. For it was not possible for him to progress in any direction, whereas Christ—naturally God, and the Word begotten ineffably from God the Father, now incarnate—was always advancing into the power befitting him, and was a wonder to all. Therefore John says: “He must increase, but I must decrease.” For when someone is always progressing, while another remains in the same state, the latter seems to decrease. ^C In order, therefore, to stir up firm faith—toward him, that is—in those who were still wavering and not yet fully persuaded that he was the Christ, he feigns ignorance. Then he sends to him those who would ask and say: “Are you he who is to come, or do we look for another?” ^D “To come where?” some might perhaps say. And it seems to some that they understand it in such a way as this: Since, he says, the Baptist was about to undergo death from the cruelty of Herod before the precious cross, and to travel beforehand, as it were, for Christ, and to descend into Hades first as a forerunner, he asks, they say, whether he is to come thither also, to deliver those who were in darkness and the shadow of death.

^A This opinion is to be wholly rejected; for we shall nowhere find that Holy Scripture has announced that the blessed Baptist proclaimed the arrival of the Savior to those detained in the spirit of Hades. Yet it is true to say this: since he was not at all ignorant of the power of the economy of the Only-Begotten after the flesh, he surely knew somewhere that he would redeem those in Hades, and that he would shine upon them by the grace of God, having become superior to all death, so that, as Paul says, he might be Lord of both the dead and the living. What then, does he mean to think, by asking and saying, "Are you he who is to come, or are we to look for another?" I have said that he feigns ignorance economically, not that he might learn himself—for as a forerunner he knew the mystery—but that his own disciples might be fully persuaded how great is the superiority of the Savior, and that the word of inspired Scripture predicted that this one would come as God and Lord, whereas all the others were servants, sent before the Master, preparing the way of the Lord, as it is written. Therefore, he who is to come, the Savior and Lord of all, was called by the prophets. ^B Indeed, the prophet David sings and says, "Blessed is he who comes in the name of the Lord," that is, in glory worthy of God, and in lordship and superiority exceeding all things. And this he himself has indicated again immediately after, saying, "God is the Lord, and he has appeared to us." For Moses came, and after him Joshua the son of Nun led the Israelites; and subsequently the blessed prophets, and no one of them is said to have shone upon the inhabitants of the earth in the name of the Lord. But the only-begotten Word of God, being God and Lord by nature and in truth, has appeared to us. Thus God and Father named him, saying to the prophet Habakkuk, "A little while, and he who is coming will come and will not delay." ^C Nay, the only-begotten Word of God again speaks thus through another prophet: "Rejoice and be glad, O daughter of Zion, for behold I am coming, and I will dwell in your midst, says the Lord; and many nations shall flee to the Lord in that day, and I will be their God, and they shall be my people." This, indeed, having gone forth to its end, it is possible to see from the facts themselves. Therefore, as one who had taken this title from the inspired Scripture, the divine Baptist sent some of his own disciples to ask if he himself is he who is to come.

"In that same hour he cured many." ^D Knowing, therefore, as God, the mind with which John sent them, and the economy of the matter, and the reason for their arrival—for at that time, especially, he was performing miracles in much greater numbers than those which had already taken place, and was healing many; not indeed to teach John, for why should he...?

teach one who was already convinced? But rather to teach those who were doubting. Having therefore become eyewitnesses and spectators of the greatness present in him, and having gathered within themselves much wonder at the power and activity [of the miracles] present in him, they bring forward the question, saying as if from John, "Art thou he that cometh?" ^B Observe here, I pray, the wisdom of the Savior’s plan; for he did not say simply, "I am," but rather leads them toward information through the very things themselves, so that, having easily accepted faith in him, they might return to him who had sent them; hence he did not answer in accordance with the words, but in accordance with the intention of the one who had sent them. "Go," he says, "and tell John what you have heard through the prophets, but have seen fulfilled through me." For those things which the prophets had announced that he would perform when he came to us, he was performing according to his plan, at that very time. And what are these? The healing of the blind, the cleansing of the lepers, the hearing of the deaf, the raising of the dead, and the rest; to which he adds a clause worthy of God: "And blessed is he whosoever shall not be offended in me." For what else did he desire to show by these words, except that his eyes, as the divine David says, behold the sons of men, and that what they turn over in their hearts in no way escapes his sight? For they themselves had been openly offended.

^C V. 24. *And when the messengers of John were departed, he began to speak unto the multitudes concerning John.*

For again in these things observe how prudently the Savior conducted himself. He set in motion a great and lengthy discourse concerning the holy Baptist; but he avoids that definition of his office from which he might credibly have been harmed; by saying, however, that he is something more than a prophet, he shows him to be already admirable and worthy of love to his hearers. Then, after he had proposed him as an image of the virtue that exists, the most excellent among those born of women, he sets over against him a greater good, namely, the man who has recently been initiated into the kingdom of heaven, and has been regenerated into a son of God through the Spirit. For we define the kingdom of heaven as the imparting of the Spirit, according to that saying: "The kingdom of heaven is within you." ^D Greater, therefore, than anyone born of woman is he who has been honored by the regeneration of the Spirit. For those are still called children of the flesh, but these call the God of all their Father; and they are no longer merely born of women, as John and those before him, but are born of God, and have become partakers of the divine nature.

^A Even if we are inferior to those who have perfected the righteousness that is in the Law—I speak in regard to the holiness of life—still, through Christ, we are in a higher state. It is also necessary to remember that, although the Baptist was endowed with such virtue, he nonetheless openly confesses that he is in need of holy baptism: "For I," he says, "have need to be baptized by thee." He would not have needed this, had there not been something greater in Him, and something transcending the righteousness that is in the Law. And as for that which is said, "From the days of John the kingdom of heaven is taken by force," it is not meant as though no one before him had taken it. For where would the hope of the prophets have gone? What would such a great choir of saints do, if they were to lie outside the kingdom of heaven? But it is said because, at the time of John and from then on, the gift of the Spirit and the regeneration into God through holy baptism are taken by force through faith.

"But what went ye out for to see?" etc. ^B Did he have a notable appearance? Did he have royal dignity? Did he possess royal commands, and letters, and decrees, and royal laws? Was he splendid in outward appearance? Did he not wear a garment of camels' hair? Was his food not simple? Was it for anything of this kind that he urged you to go out to him? But if you went out opportunely as to a prophet, I tell you that he is even more than a prophet. For a prophet only foretells; but this man not only heralded that He was to come, but even pointed Him out, saying: "Behold the Lamb of God, which taketh away the sin of the world." He calls John an angel, not that he was an angel—for he was human by nature—but because he performed the work of an angel, announcing the presence of Christ. Then, by the words "more than a prophet," he explains that saying, "Behold, I send my messenger before thy face." For he is greater than a prophet whom God testifies is sent as His own angel before the face of Christ, to prepare His way. Assuredly, the words "more than a prophet" are a great testimony for John; for since a prophecy had been given concerning Christ, who was to come, it was simultaneously foretold concerning John that he would go before Him like an angel. ^C

"Among those that are born of women there is not a greater prophet than John the Baptist." ^D For blessed John, along with the others who have been before him, is born of a woman; but those who have accepted the faith are no longer born of women, but are called sons of God. "For as many," he says, "as received him, to them gave he power to become the sons of God, which were born, not of blood, nor of the will of the flesh, but of God." And Paul says: "And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father." Since

^A For when Christ had risen again, having despoiled the nether world, then He gave the Spirit of adoption to those who believe in Him, and before all others, to His own disciples. "For He breathed on them, saying: Receive ye the Holy Spirit; whosesoever sins ye remit, they are remitted unto them," and the rest. For since they had become entirely partakers of the divine nature, having received the Lordly Spirit that has power over all things, for this reason a dignity appropriate to God was conferred upon them, namely, the power to remit the sins of whomsoever they would, and to retain those of others. And that before this return of His, the Spirit of adoption was not yet among men, the most wise evangelist John shows, saying: "For as yet the Spirit was not given, because Jesus was not yet glorified," ^B calling by glory His resurrection from the dead and His return into the heavens. For there the only-begotten Word of God, having returned, sent to us the Paraclete in His stead, and He remains in us through Him. And this He taught us, saying: "If I go not away, the Paraclete will not come unto you." It remains, therefore, that even if we should happen to have less righteousness than those who were just under the law—I speak of the honesty of life—yet we are greater among them that are born of women, because of Christ.

V. 32. *They are like unto children sitting in the marketplace.*

There was perhaps a certain kind of game among the children of the Jews ^C that went thus: the multitude of children was divided into two parts, some of whom mocked the tumult of this world and the insane course of things; others [mocked] the terrible and headlong turn in the contrary direction; and a part indeed played upon pipes, and a part lamented: but neither did those who were lamenting take delight in those who played and rejoiced; nor, conversely, did those who held the pipes conform themselves to those who were weeping. Then they were in a certain way accusing one another of an unsympathetic, or rather, unyielding, spirit. The Savior affirmed that something of this kind had happened to the people of the Jews and their leaders. ^D For prophets had come, predicting sad futures and things worthy of lamentation. After them came Christ and the apostles, like pipes, chanting the preaching of the kingdom and the grace of repentance. But the hard-hearted Jews not only did not mourn when they heard the former, but did not even dance when they heard the latter, manifesting no act of virtue whatsoever.

V. 33. *For John the Baptist came neither eating bread nor drinking wine.*

By what means, finally, will you be drawn to the faith, O foolish Pharisee, who criticize all things indiscriminately and deem nothing worthy of praise? The blessed Baptist went before the Savior, saying: "Repent ye, for the kingdom of heaven is at hand." He was indeed capable of persuading, he who gave testimony [col. 620, A] through such a splendid and admirable way of life.

^A But do you dare to revile such a one, whom you ought rather to hold in the highest admiration? Do you say that he has a demon, he who mortifies the law of sin clinging to the members of the flesh and warring against the law of our mind through his fasts? The blessed Baptist was a way to the religion of Christ. Let us see also the other, who seems to walk a different path than that which the Baptist followed. Christ was not in the desert; rather, he spent his time in the city with the holy apostles, and the manner of his diet was not as severe as that of the holy Baptist. Do you praise him for this, at least? By no means; you have become a fault-finder even against Christ himself. For you said: "Behold a man gluttonous and a wine-bibber." But whence are you able to demonstrate this? Certainly, when Mary and Martha once received him into their home in Bethany, and one of them was seen ^B to be distracted by much service, Christ is seen restraining what is beyond measure and bringing us back to self-sufficiency; for he said: "Thou art careful and troubled about many things; but few things are needed, or one." He was such always and everywhere. He consorted with tax collectors, while being himself entirely free from sin; for he said: "Which of you convinceth me of sin?" Therefore, he was in no way harmed by associating with sinners; on the contrary, he became the author of all benefit and salvation for them. For he said: "They that are whole need not a physician, but they that are sick." For the Law given through Moses forbade you to associate with the wicked, lest, being weak and prone to sin, you might easily fall into the same abyss of impiety. For if you were firm in virtue and had your mind fixed on piety, it would have forbidden you nothing. But Christ, to what occasion of sin could he be subject? You are entirely ignorant of the mystery concerning him. For God the Word came to us—that is, he was incarnate on our account—not that he might judge the world, but that the world might be saved through him. For it is the office of one who condemns ^C not to consort with those who are entangled in sins; but it is the custom of one who wishes to save, both to converse and to admonish, and to urge them to recoil from shameful things, and instead of the evil way, to choose the path of eternal life. He came not to call the righteous, but sinners to repentance. The sun, illuminating the whole earth under heaven, is not defiled even when it shines upon many impure bodies; nor could the Sun of righteousness be harmed in any way by associating with wicked men. Let no one seek to compare his own measure with the Lord's prerogatives; but rather, considering his own weakness, let each one avoid the company of such people. "For evil communications corrupt good manners." But to admonish such people, there is nothing to prevent. ^D "And one of the Pharisees asked him to eat with him." The Lord was indeed invited by one of the Pharisees; and since he is good and merciful, and wishing...

that all men should be saved and come to the knowledge of the truth ^A, he gave his consent to the one asking for this favor, and having entered, he reclined. Then a little woman runs in, who had lived an unbridled life, but who was now displaying a faithful intent; and not ignoring the stigma upon what had happened, she began to beseech Christ as one able to cleanse her and deliver her from all guilt, and to grant her the remission of her sins. And she did this standing behind, for she was not yet able to stand before him until she had received the remission of her sins.

CAP. VIII. V. 4. He spoke by a parable.

^B The blessed prophets have spoken in various ways concerning Christ. For some foretold that He would come as a light, while others [spoke of Him] in terms of his royal dignity and eminence. Hence, one of them said: "Blessed is he who has seed in Sion, and kin in Jerusalem! Behold, a just king shall reign, and princes shall rule with judgment. And a man shall hide his words, and shall be hidden as by rushing water." That the Word of the Savior was always in some way hidden, is clear. Thus, the blessed Psalmist also introduces Him to us saying: "I will open my mouth in parables" (Ps. LXXVII, 2).

See now that what he had foretold before has arrived at its fulfillment. A great multitude had gathered around Him from all Judea, ^C and He was speaking to them using parables; but for them, inasmuch as they were unworthy to learn the mysteries of the kingdom of heaven, the Word was obscure. For they deemed the Word worthy of nothing, [namely,] the acceptance of faith in Him; rather, they impiously opposed even the proclamations made through Him. And so they would rebuke those who wished to adhere to Christ and be imbued with His sacred doctrine, acting impiously and saying: "He has a demon and is mad; why do you listen to him?" (Joan. X, 20).

Therefore, it is not given to them to know the mysteries of the kingdom of heaven, but rather to us who are readier for faith. For He Himself has given us the ability to understand parables and dark sayings, the words of the wise and riddles. ^D We must also say this further: that parables are as it were images not of visible things, but rather of intellectual and spiritual ones. For what cannot be seen by the eyes of the body, this the parable shows to the eyes of the mind, beautifully shaping the subtlety of intellectual objects through things that are felt and, so to speak, tangible. Let us see, therefore, what kind of meditation the Word of the Savior weaves for us.

^A *“And his disciples asked him, saying, what this parable might be.”* What, then, is the scope of the parable, and to what does the depth of the parable look? Let us learn from Him who composed it. The blessed disciples were ignorant of these things before us, and they approached the Savior, entreating him and saying, “What is this parable?” ^C But let us see what the reason is for which seed is snatched away on the roads. Every road is somehow hard and unplowed, because it lies under the feet of all, and none of the seeds is buried in them. Therefore, as many as have a hard mind, no divine and holy instruction enters into them, by which the boasts towards virtue can bear fruit. To the unclean spirits, and even to Satan himself, such people have become a trodden path, and it is impossible for them to be nourishers of holy fruits, having a barren and unfruitful heart.

Again, there are some who hold their faith within themselves without careful study, as if based on a simple persuasion of words. These have an unrooted piety; for when they enter into the churches, they are indeed happy at the multitude of those gathered, and they gladly approach the mysteries—yet not with discerning judgment, but out of light intentions. But when they depart from the churches, they are immediately led into forgetfulness of the holy teachings. And if the affairs of Christians are not stirred by a storm, they keep their faith; but when persecution has caused a tumult, they have a wandering mind. To them the prophet ^B Jeremiah says: “Take up the shields and the bucklers.” For the Savior God indeed has an unconquered hand, and as the all-wise Paul says: “God is faithful, who will not suffer us to be tempted beyond what we can bear, but will also make with the temptation an opening, that we may be able to sustain it.”

But if it should somehow happen that we suffer while struggling for piety in Christ, then truly and altogether we shall be enviable. And at any rate, the Savior was saying to the holy apostles, “Do not be afraid of those who kill the body, but are not able to kill the soul,” and the rest. And He instructed us in these things not only by words, but also by deeds. For He laid down His own soul for us, and with His own blood He acquired all that is under heaven. We are, therefore, not our own, but belong rather to Him who bought and saved us, and we owe our own lives to Him. For as the inspired Paul says, for this Christ died and lived, that He might be Lord of both dead and living.

But let us look also at the thorns by which the divine seed is choked. What does the Savior say again? He indeed casts the seed, but it remains in the souls of those who receive it, and has already begun to sprout and, as it were, at its first appearance of showing itself, it is choked by worldly cares, and as Jeremiah says, it becomes a sheaf unfit for the making of flour. ^D

"Break up for yourselves new ground," says another prophet, "and do not sow among thorns." Therefore, in order that the divine seed may sprout within us, let us banish worldly anxieties from our minds. ^A For a rich and fertile land, producing a hundredfold fruit, would be those beautiful and good souls that receive the seeds of the Word into their depth, and hold them fast, and nurture them nobly. Of such people, it could be said, and very justly, what was spoken by God through one of the holy prophets: "And all the nations shall call you blessed, for you have become a desirable land." For when at some time the divine Word is brought down into a mind that has been purged of those things that usually disturb it, then it drives its roots into the depths, and like an ear of corn, it springs up, and it brings forth fruit in good measure.

^B However, I think it useful to say something else for those who wish to learn profitable things. For Matthew, in recounting this same narrative for us, says that the good land brought forth fruit in three different degrees. For some, he says, yielded a hundredfold, some sixty, and some thirty. See, then, how Christ mentioned three kinds of losses, and likewise, an equal number of successes. For the seeds that fell by the wayside were snatched away by the birds; those that sprouted in rocky places withered shortly after; and those among thorns were choked. But the desirable land brings forth fruit in three differences, as I said: a hundred, and sixty, and thirty. For as the all-wise Paul writes: "Each of us has his own proper gift from God, one in this way, and another in that." For we do not find that the good works of holy men have been in one and the same measure in every respect and in all cases. Nevertheless, it is necessary to emulate the greater things and those that exceed the more humble ones.

V. 21. My mother and my brethren are these who hear the word of God and do it. ^C He who said in the Mosaic law, "Honor your father and your mother, that it may be well with you"; to us, however, he gave the command to love even our enemies; was he, the same one, at all lacking in concern for honoring his mother, and had he cast away charity toward his brethren? By no means. What, then, does he wish to teach? He raises to a great height his charity toward men who would wish to obey his laws; he wishes the highest honors to be owed by us, even as to mothers and brothers. For if he says that those who hear his word and do it are his mother and brothers, why is it not clear to all that he pursues those who were his followers with a special and precious love? ^D For thus he was provoking all to approach, and to be willing to obey his words.

V. 22. He himself went up into the boat, and his disciples.

^A Christ was crossing the sea, or lake, of Tiberias together with the holy apostles. A sudden and fierce storm arose against the boat, and the waves, lifted up and surging by the force of the winds, struck fear of death into the disciples; for they were greatly terrified, although they were skilled in navigation and not inexperienced in the waves. But since the magnitude of the danger now prompted in them an unbearable fear, as they had no other hope of being saved except for the Lord of the powers himself, that is, Christ, they awakened him, saying: "Master, save us, we are perishing." For the evangelist says that he was asleep, and Mark adds that he was even on a cushion, showing his lack of pride and teaching us from this a great modesty of life. And this seems to me to have happened most providently, so that they might not seek his aid as soon as the sea began to surge, but rather, when the evil had already reached its height, the power of his godlike authority might be more manifest, calming the raging sea and leading it to a great calm, so that not even a trace of the disturbance remained. For if it had happened while he was awake, either they would not have been afraid, or they would not have besought him, or they would not have thought he could command such a thing. For this reason he sleeps, granting time to their fear and making the perception of what was happening clearer to them. For one does not see what happens in the bodies of others in the same way as what happens in one's own. Since, therefore, they saw that all others had received benefits, but they themselves had enjoyed none, and were indifferent, and it was necessary that they too should experience some benefit, he allowed the storm to occur for the sake of exercise; and the agitation happened profitably, so that the miracle might appear greater, and the memory of the event might become perpetual. For having previously expected to perish, they were then saved, so that, acknowledging the danger, they might learn the magnitude of the miracle. But, as I said, they awaken him, saying: "Save us, we are perishing." See here with me faith alongside little-faith; for they believe that he can save, but as people of little faith, they say: "We are perishing." For it was not possible for them to perish ever, when he who has power over all was present with them. ^C But Christ, who has authority over all, was immediately awakened, and he immediately calmed the surge, restrained the onsets of the winds, stilled the uproar, and by the very things themselves showed that he is God. Let it be said, therefore, by us what is in the book of the Psalms: "You rule the power of the sea, and you calm the surge of its waves." ^D Having stilled the surge of the sea, he moved the faith of the holy disciples, which was storm-tossed along with the boat, toward stability, and, as it were, wrought a calm for them, having calmed the waves of little-faith. And along with the storm of the waters, he releases the storm of their soul, rebuking and teaching at the same time, that the cause of fear is not the incursion of temptations, but the weakness of the mind.

For he says: ^A "Where is your faith?" But another ^B of the evangelists 66 strives to say that he said: "Why are you fearful, O you of little faith?" For at times a sudden fear of death disturbs even the mind that is well-prepared. For this reason they once approached Christ, saying: "Increase our faith 67." He falls short of perfection in faith who is carried away by the fault of diffidence. For just as gold is tested in the fire, so is faith in temptations. Nevertheless, the mind of man is weak and altogether needs the hand from above, so that it may be able to bear courageously the things that befall it. And this the Savior taught us, saying: "Without me you can do nothing 68." The most wise Paul also confesses this, writing: "I can do all things in him who strengthens me 69." Therefore, the storm having been repressed, and the sea having been returned to quiet and serenity, the disciples, marveling at the divine prodigy, murmured among themselves, saying: "Who is this, that he commands even the winds and the waters, and they obey him?" ^B Surely, then, because they did not know him, were they saying among themselves, "Who is this?" But why would this not be entirely incredible? For they knew that Jesus was both God and the Son of God, yet they were astonished at the magnitude of the power inherent in him, and the glory of his divinity; and while he still moved among men and was seen in the flesh, they say those words: "Who is this?"—that is to say, how great and what sort of person is this, and with how great force and power he flourishes, since he commands the waters and the wind themselves, by which he is obeyed! For this is an imperative nod, a dominical command, not a servile plea. This is a great miracle, and useful to those who hear it: that creation obeys Christ when he commands whatever he wishes. ^C Indeed, Mark says that the very manner of the rebuke was performed with authority worthy of God. For he says that the Lord said to the sea: "Be silent, be muzzled 70." These words were accompanied by a command; the sea, foaming with waves, heard the incarnate Word and ceased from raging, and acknowledged him who from the beginning of the world had gathered it by his nods, who had placed the sandy shore as a limit for it, which it shall not overstep 71.

These things were all an image of the events that later befell the ^D disciples. For Judea was the lake in which a violent storm of the Jews’ madness against Christ was stirred up. But the disciples were so troubled that they even fled. But the Savior rose up as if from sleep, and again tranquility was present for the disciples. For appearing to them, he said: "Peace be to you 72." In another way also, the visible world here with us has the figure of the sea, and the Church is understood as the ship, having the saints as rowers, who, because they have received the faith, always have Christ present. But a grievous storm is sometimes stirred up, and very many waves of calamities surround the holy ship, innumerable temptations surge,

and the ferocity of wicked spirits, falling upon it, brings it to the very brink of death. Yet ^A Christ is present with His own acquaintances; but because He often allows them to suffer for the sake of divine economy, He seems in a way to imitate one who is asleep. When, therefore, the storm is truly excessive and no longer bearable for the sailors, and the sheep perceive they are already at the very extremity of evil, then it is fitting to cry out, saying, as it were: “Awaken, why do You sleep, Lord?” For without delay He will arise, and He will drive away all fear; He will rebuke the tempters, and He will turn sorrow into joy, unfolding a calm that is gentle and unruffled. For He will by no means overlook those who trust in Him. ^B

V. 26. *And they sailed to the country of the Gergesenes,* etc.

The Saviour put into port at the country of the Gergesenes, together with His holy disciples. Soon a man met them there, who was a dwelling-place for many unclean spirits, being bereft of mind and reason, and differing in nothing from those who are already dead and laid in the earth; nay, perhaps he was even in a worse state, for, naked, he went wandering about the tombs of the dead, a spectacle of the cruelty of the demons. For the God of all allows some to fall under their power, not so much that they might suffer, but so that we might learn from them what kind of beings they are in regard to us, and thus be unwilling to remain in subjection to them; for by the suffering of one, many are instructed. ^C The Gergesene, or rather the herd of demons lurking within him, fell down before Christ, and cried out this: “What have I to do with You, Jesus, Son of God?” etc. And look at this for me: fear mingled with great audacity and insanity. For it is a token of diabolical madness that one dares to say: “What have I to do with You, Son of God?” And it is a token of fear that he begs not to be tormented. Yet if you know altogether that He is the Son of the Most High God, you confess that He is the God of heaven and earth and of all things in them. Why then do you seize what is not yours, or rather, what is His? Then you say: “What have I to do with You?” Surely no earthly king ever permits men subject to his sceptre to be held by barbarians forever. ^D Utter words that befit you. And these are they: “I beg You, do not torment me.” And observe with me, once more, the incomparable glory of Him who is above all—I mean the unconquerable power of Christ. He crushes Satan, willing him to suffer only this. The words of Christ are fire and flame to the devil. Therefore, the Psalmist truly said: “The mountains melted away from the face of God.” For by mountains he likens the high and proud powers, the wicked ones, evidently. But these, as if brought to fire, melt away like wax before the virtue and power of our Saviour.

Jesus inquired and commanded him to declare his name.

known. For did He ask because He was ignorant, and like one of us, did He seek to learn? Yet how is it not entirely foolish to say or think anything of the sort? For He knows all things as God, and searches the heart and the reins. He asked as a matter of economy, that we might learn that a great multitude of demons had taken possession of one human soul. For because the Lord knew the multitude of the demons dwelling there, while the beholders saw one man and heard one voice emitted, He says, “Tell me, what is your name?” ^A so that He might not himself say that there were many and be disbelieved, but that they themselves might confess that they were many.

V. 31. *And he besought him that he would not command, etc.* For as others had already been sent into the abyss, those who remained were terrified of the same thing.

*They besought him that he would allow them to enter into those (swine).* The flock of unclean spirits requested for itself a matching flock of swine. Christ consented by a dispensative counsel, although He was not ignorant of what would come to pass by their hand. He granted them the opportunity, so that this, along with other things, might become for us an argument of utility and a hope of safety. For they seek power over swine, clearly because they did not have it; and those who do not have power over such small and vile things, how could they harm any of those who have received the seal of Christ, and are attached to the hope in Him? Furthermore, it is possible to learn this besides the rest, namely, from those things which befell the herd of swine, that the wicked demons are harmful and plot evil against those who are subject to them. ^C This is shown most clearly by the plunging of the swine and their suffocation in the waters. And for this reason, Christ yielded to them as they asked, that from the event we might learn what kind of beings demons are—namely, cruel and beastly.

V. 45. *Jesus saith: Who is it that touched me?* The strange and sudden event was not unknown to Him, although the Savior, who knows all things, asks as if he were ignorant, and says, “Who touched me?” And while the holy apostles were replying quite sensibly, “Behold, the crowds are pressing you and thronging you,” which was the greatest proof that He truly bore flesh ^D and abhorred all pride—for they did not follow Him from afar, but were pressing Him on every side—He, I say, brings the matter into the midst, and standing still says, “Truly someone has touched me; for I perceived power going out from me,” speaking thus on account of the obtuseness of those hearing. Did the Lord, therefore, for the sake of a desire for glory, not wish the demonstration of His divine efficacy to remain hidden? By no means do we say this. For why would He do that, when He so often commanded silence? Rather, it must be considered that everywhere He kept in view

^A the benefit of those who were called to grace through faith. For many, in fact, the ignorance of this miracle would have been a hindrance; whereas since it became known, it was of no small benefit, and especially to the ruler of the synagogue. For it imparted a safer hope to the one expecting, and bestowed firm confidence that Christ would also deliver his little daughter from the snares of death.

— For it was not permitted to the unclean either to touch any of the holy things or to come near any sacred man. We are therefore convinced that Immanuel is the true God, both from the effects of the miracle wrought so paradoxically and from His words that were worthy of God: "For I perceived," He says, "power going forth from Me." ^B Now, it is beyond our own measures, and perhaps even surpasses the power of angels, that someone should be able to send forth power, as if from his own nature—that is, from himself. But this belongs only to the supreme and most high nature; for no creature possesses healing power of its own, or any other inherent power, but only that which is granted by God.

And her spirit returned, and she arose immediately.

V. 55. And her spirit returned, and she arose immediately.

Such, indeed, is the history of the miracle. But perhaps it is right to consider it somewhat more subtly and sublimely. Let the simpler folk, then, marvel at the greatness of God according to these descriptions; for those things understood in a material sense also bring edification. ^C But we, who are able to transcend to the contemplation of what things were happening to them in figure, and were written for our sake, let us call upon God and ask that speech be granted to us which might be able to enlighten this part of the matter also; namely, how Jesus went on a direct path to the daughter of the ruler of the synagogue, and not to the woman with the issue of blood, who met Him on the way; and yet, although He was going directly to the former, the latter was nonetheless healed first. For the Son of God came primarily to the Synagogue of the Jews ^D and found it sick and dead. For the transgressions of Israel had caused it to perish. But the woman with the issue of blood, who was in the way, filled with uncleanness, flowing not at the time of menstruation but always hemorrhaging, she believes in the Son of God before that one. And while He proceeds to that place, she desires to touch even the fringe of His garment. But Luke, what Matthew did not say, added that the daughter of the ruler of the synagogue was twelve years old. And the woman with the issue of blood had been hemorrhaging for twelve years; thus, from the time of that one's birth, this one was hemorrhaging. For that one is in a condition of impassibility for as long as the Synagogue lives, and the same limit of time is the end of the one and the beginning of the salvation of the other. The former dies at twelve years, and the latter, in the twelfth year of her affliction, believing, is healed—she who could not be cured by any of the physicians. For many physicians...

had promised that they would heal those from among the nations. If you see those who profess philosophy, they are physicians attempting to heal. But she, having exhausted all that she had, could not be cured by any of the physicians; yet she touched the hem of Jesus by faith, and was healed. If we look at our faith in Christ Jesus, and understand how great the Son of God is, and what part of Him we have touched, we shall perceive that, in comparison to the hems that are in Him, we have touched but a hem; yet even this hem heals us, and makes us hear from Jesus: “Daughter, your faith has saved you.” And if we are healed, the daughter of the archisynagogue shall also rise again. “For when the fullness of the Gentiles has entered, then all Israel shall be saved” (Rom. xi, 25). ^A

CAP. IX.

V. 1. *He gave them power and authority over all demons, and to cure diseases.*

It is truly said that the fruit of good labors is glorious. For Christ illuminates with His own gifts those who wish to lead a holy and immaculate life, as far as it is given to men, and He bestows upon them an abundant reward for their good works, such as is worthy of God, and makes them partakers of His own glory. Receive a clear and evident demonstration of this matter: the holy apostles. Behold how they became most illustrious, and adorned with a glory beyond human measure, Christ Himself bestowing this upon them along with His other gifts. “For He gave them,” says the evangelist, “power and authority over all demons, and to cure diseases.” And again, observe how the Word of God, having become man, exceeds the measure of humanity and shines with the dignity of divinity. For it surpasses the limits of human nature for anyone to give power against unclean spirits to whomsoever he ^B chooses, and indeed also to have the ability to free those who are entangled in diseases; this is of God alone. For the excellence and majesty of the supreme nature is naturally inherent in no existent being, except in Him alone. The grace, therefore, which was distributed to the holy apostles is worthy of admiration; but the liberality of the Giver exceeds every praise and admiration; for, as I have said, He bestows His own glory upon them. Man receives power against evil spirits, and crushes the pride of the devil—that pride which is so haughty. Although he once said: “I will seize the whole world with my hand like a nest, and I will take them as eggs that have been abandoned, and there is no one who shall escape or speak against me” (Isa. x, 14). But that proud and bold one, who rejoiced in the weakness of all, wandered far from the truth and was deceived in his hope. For the Lord of powers set against him the ministers of the sacred preaching. And this, indeed, had been foretold by one of the holy prophets concerning Satan, of course, and the holy teachers, ^C that “suddenly those who bite him shall arise, and your adversaries shall awaken, and you shall become their prey” (Hab. ii, 7). ^D

They have all but consumed Satan, opposing his boasting, plundering his vessels, and bringing them to Christ through faith in him.

^A Furthermore, let us inquire, if it seems good, whence this brilliant and celebrated grace has been brought down to men. Truly, the only-begotten Word of God crowned human nature with such honor; having become man, and without having departed in any way from his own supreme dignity, he performed works consistent with God: he crushed Satan with his most powerful utterance, and rebuked the evil spirits. Thus, the way was built for those on earth to be able to rebuke evil spirits.

^B But perhaps someone will say: Was it in vain that Christ displayed such and so great apostles, and made them so illustrious without any necessity? What are you saying, I ask, against the truth? It was absolutely necessary that the chosen ministers of the holy preaching should have the power to perform prodigies, and by their very deeds provide proof that they were ministers of God and mediators of the world, calling all mortals to reconciliation and to the justification that comes through faith. For to those who are more prudent, speech alone is sometimes sufficient for the knowledge of the truth; but for those who are not at all ready to receive a foreign doctrine, there is need of miracles and portents. For they are thus led toward the truth only with difficulty.

^C *He said to them: Take nothing for your journey.* ^B Having thus adorned the holy apostles, he ordered them to go and speak his mystery to all who were everywhere on earth. For this reason, he commands them to be most unencumbered, and wishes them to be free from every worldly care, so that they might not even take thought for their necessary and inevitable food. For he says that their ornament, and a kind of crown, would be the renunciation of all things; that they should carry nothing at all, neither staff, nor bag, nor bread, nor money, nor two tunics; saying almost that very thing in the Psalms: *“Cast your care upon the Lord, and he will nourish you”* (Ps. liv, 23). For truly Christ said: *“You cannot serve God and mammon”* (Matth. vi, 24; Luc. xvi, 13). ^D In order, therefore, that they might lead a life simple and uniform, looking only to the duty of teaching, he ordered them to take no thought for clothing or food. But someone might say: And whence could the resources for those things which are unavoidably sought come to them? He demonstrates this also, immediately adding: *And into whatsoever house you enter, etc.*

The fruit, he says, which the neophytes will give shall suffice; for they, having received spiritual gifts from you, will take care of your bodily needs. He ordered them to remain in one house, and not to depart from it, so that they might neither cause distress to their host, nor might they themselves appear to be seeking gluttony and comforts. For it was fitting that those who had once received the gift should not be deprived of it, nor should they themselves...

place any obstacle to the zeal and enthusiasm for the divine preaching, being drawn by many—not so that they might learn some of the necessary things, but that they might set before them a sumptuous banquet beyond what was needed.

That there is no lack of reward for honor shown to the holy ones, we shall know from the words of the Savior. For He said to the disciples: “He who receives you, receives Me, and Him who sent Me.” By a wise arrangement, He transfers the honors shown to the holy ones to His own person, so that from every side there may be security for them. And if he who receives them is in every good condition and in bright hopes, how is it not in every way, and conversely, the truth? For one would be filled with the uttermost misery if he were to think it necessary to honor the holy ones, yet deem them worthy of nothing. Therefore He says: “And as many as do not receive you, when you depart from that city, shake off even the dust of your feet against them.” For it is necessary that from those who did not receive them, and did not endure the sacred preachings, they should desire to take nothing at all. For it is altogether implausible that those who dishonor the saving preaching and the master of the house should appear kindly toward the servants, or seek blessings from them.

V. 11. *And when the crowds knew it, they followed him.*

Some were seeking deliverance from demons, others the putting away of diseases, while others were yearning for the initiation from Him, sitting by Him most intensely.

V. 12. *And the day began to decline, etc.* ^B

As the day was declining, or rather, at the time already toward evening, concern for the crowds came upon the disciples, and so they came and asked on their behalf. Let us examine precisely what the expression "dismiss them" means here. As I said, some of those who were following Jesus wished to be delivered from the obsession of evil spirits, others sought to be relieved of other infirmities. The disciples, therefore, as well aware that Jesus could satisfy the prayers of those suffering by a single nod, said, "dismiss them"—and they did not do this out of some disdain because the time had already passed, but out of a benevolent concern for the crowds, as if they were now occupied with a pastoral office and beginning to care for the people. ^C But come, behold the incomparable goodness of the entreated Jesus. For He does not only grant what the disciples wished to be done by Him for the following crowds, but He even adds a benefit with a generous hand, in every way endearing to Himself those who love Him, and training them for spiritual manliness; for He ordered that food also be distributed to them. But the matter was a difficult one for the disciples; for they had brought nothing with them except five loaves and two fish, which fact they announced to Him as they approached. Now truly, so that the sublimity of the miracle might be more evident, and He Himself might appear in every way as God by His own nature, He multiplies what was meager. ^D Then He looks up to heaven, as if from there...

^A asking for the blessing from above. And He did this too for our sake, economically; for, while He is Himself the One who fills all things, He is also the benevolence from above—that of the Father. But in order that we might learn that when we begin a meal and are about to break bread, we ought to offer it to God, holding our hands out, as it were, and bringing down the blessing from above upon it, He became for us the beginning, the pattern, and the way of the thing, economically.

^B Then, where did the miracle eventually lead? The multitude of people, not a few—for they numbered five thousand, besides women and children—was satisfied. For this, another of the holy evangelists added in his own account. And the miracle did not stop there: even twelve baskets were filled with fragments. And what follows from this? A clear assurance that the fruit of hospitality has a rich reward from God. It is permitted, moreover, to see things in keeping with the ancient miracles now taking place, both being works of one and the same power. He rained manna in the desert to those from Israel: "He gave them bread from heaven; man ate the bread of angels," as it is sung in the Psalms. But behold, again in the desert He has provided food abundantly to those in need, as if letting it down from heaven. For to multiply what is meager and to feed such a multitude from, as it were, nothing, is not unlike that former prodigy.

V. 18. *He asked them, saying: Who do the crowds say that I am?*

^A First, and before all else, it is worth seeing what prompted our Lord Jesus Christ to run to this and put the question, that is, the inquiry, to the holy apostles. For He says and does nothing outside of time or sound reason. What, then, shall we say? He had fed in the desert an innumerable crowd with five loaves, mixing in two small fishes. Yet those things which were almost nothing had increased so much that twelve baskets of fragments were taken up. The blessed disciples, therefore, were astonished together with the crowds, and they saw by the deeds themselves that He was God and truly the Son of God. Then, withdrawing from the crowd and becoming alone, He gave Himself to prayer, setting Himself as a pattern for us in this regard, or rather, teaching the disciples the art of perfect instructions. For I think those who stand at the head of the people and have been chosen to lead the flock of Christ ought to be occupied with necessary matters at all times, and be seen doing those things by which God is pleased. And knowing this, the divine Paul said: "Pray without ceasing." ^D Therefore, the Savior and Lord of all set Himself, as I said, as a pattern of a life worthy of holiness for the disciples, praying alone with them only. But this matter was likely to disturb the minds of the disciples; for they saw Him praying in a human manner, He whom they had seen yesterday performing miracles worthy of God. It is not incredible, therefore, that they perhaps said among themselves: Who shall we think this one is? Is He God or man, or

as one of us, that is, one of the holy prophets? For He performs miracles as God, yet it is unbecoming for Him who is God by nature, to pray. For what at all does God need? In order, therefore, that He might stifle the tumult of such thoughts, He makes the inquiry; not that He was ignorant of any of the things that were being rumored about Him by those outside, but rather to draw them away from the opinion of the many, and wishing to implant the right faith in them. ^B "Who then," He says, "do the crowds say that I am?" Do you see the artfulness of the question? He did not say immediately: "Who do you say that I am?" but rather He refers them to the rumor of those outside, so that having cast it out and shown it to be unacceptable, He might then turn them to the true opinion, which indeed happened. For when the disciples had reported the opinion of the people, Jesus said to them: "But you, who do you say that I am?" How artfully "you" is stated! Thus, He surely separates the disciples from others, so that they might not follow their opinion and have a lowly estimation regarding Him. You, He says, the chosen ones, called by my decree to the apostolate, the witnesses of My prodigies, "who do you say that I am?"

^C Erumpit ecce præ cæteris Petrus, et universi collegii fit os: behold, Peter bursts forth before the others and becomes the mouth of the entire college, and utters words full of the love of God, and makes an accurate confession of faith, saying that He is the Christ of God. The disciple speaks without doubt; for he does not say that He is simply Christ, but rather the Christ of God. For very many had existed throughout the ages who, as being anointed by God, had been called Christs: for some had been anointed as kings, others as prophets; others finally, indeed ourselves, having received salvation from the Savior of us all, Christ, and anointed by the Holy Spirit, have assumed the appellation of Christ. Therefore, it was spoken by the voice of the Psalmist about the ancients: "Touch not my Christs, and do not act maliciously in ^D my prophets" (Ps. CXVII, 20). But about us, through the voice of Habakkuk: "You went forth for the salvation of your people, to save your Christs" (Habac. III, 13). Therefore, there are very many Christs; and they were called thus from the matter itself; but there is only one who is the Christ of God the Father: not because we are Christs anointed by any other rather than by God; but because He alone has a Father of His own in the heavens. It is clear, therefore, that Jesus, having been separated by Peter from the rest of the multitude, was referred back to the Father, as being strictly His own. For God, existing naturally and shining forth singularly from God the Father as His Only-Begotten Word, became flesh according to the Scriptures. But that which is necessary to know is this, that indeed in the Gospel of Matthew we find the blessed disciple saying: "You are the Christ, the Son of the living God" (Matth. XVI, 16). And the most wise Luke,

abbreviating the mystery of the Incarnation

But ^A here, the speech which the Savior addressed to him is passed over in silence. But in Matthew we shall again find him saying clearly: "Blessed are you, Simon Bar-Jonah, because flesh and blood did not reveal it to you, but my Father who is in the heavens." The disciple is therefore confessedly taught by God, since the Father himself guided him to the knowledge of the mystery concerning Christ. It must be noted, moreover, that the most wise Peter confessed Christ to be one, for the sake of those who dare to divide Immanuel into two. For he did not ask them, saying: "Whom do men say the Word of God is?" but "the ^B Son of man." And this one Peter confessed to be the Christ of God. But why is the confession of Peter worthy of admiration, if it possesses nothing deep and hidden, and as it were, not obvious to the many? For what in the world did God the Father reveal to him? That he is a man? Is this a mystery taught by God? Is it for this that he is admired, and deemed worthy of such singular rewards? For he heard: "Blessed are you, Simon Bar-Jonah." But he is admired, and most justly. For what reason? Because the one whom he beheld in a form like our own, this one he believed to be the Christ of the Father—that is, the Word who had come forth from His essence, having become incarnate and been made man.

"But He, strictly charging them, commanded that they tell this to no one."

^C After the disciple had confessed his faith, the Lord rebuked them, so that they should tell no one that he is the Christ. And yet, how was it not rather necessary for the disciples to preach him everywhere? For this was the work of those chosen by him for the apostolate. But as the holy Scripture says, "To everything there is a season" (Eccl. 3, 1). He knew that his preaching would be followed by those things which were to be the complements of the earlier ones. And these were the Cross, the passion, the death in the flesh, the resurrection from the dead—the great and truly marvelous sign by which he is attested to be true God, and Son by nature of God ^D the Father, the Immanuel. For to utterly abolish death, and to overturn corruption, and to despoil Hades, and to break the tyranny of the devil, and to take sin out of the midst, and to open the supernal gates to those on earth, and to join earth with heaven, these, I say, proved him to be true God. Therefore, he orders the mystery to be kept silent for a time, until the whole rationale of the dispensation should reach its fitting end. For then, having been raised from the dead, he commanded the mystery to be proclaimed to all parts of the earth, proposing to all justification by faith, and purification through holy baptism. For he said: "All authority has been given to me in heaven and on earth: go, teach all nations, in the name of the Father and of the Son and of"

the Holy Spirit, teaching them to keep all things that I have commanded you. And behold, I am with you always, even unto the end of the world." For he is with us, and in us through the Holy Spirit, and the Lord dwells in the souls of all. ^A

V. 26. *For whoever is ashamed of me, etc.* He performs many useful and necessary things at once through these words. First, he shows that it remains certain and inevitable that those who are ashamed of him and his words will meet the same outcome. And what could equal this in power to encourage? For if the Judge respects certain individuals, as if owing them the reward of their obedience, or the prizes of love, or the repayment of goodwill, why should we not say, without any hesitation, that those who will attain such splendid goods will surely remain in eternal honors and glory? Then, in addition to this, he brings upon them fear, saying that he will descend from heaven, not in that first humble appearance and the condition of our own lowliness, but with the majesty of the Father, attended by angels. Therefore, it is most grave and destructive to be condemned for faint-heartedness and sloth by a Judge coming from heaven, with the angelic orders standing round. But it is a great thing, and worthy of all wonder, and the cause of lasting prosperity, for a person to be able to rejoice in his labors already undergone, and to hope for the rewards of his sweat. For such as these will be praised, as Christ says: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." ^B

V. 27. *But I tell you, there are some standing here, etc.* Since the disciples had not yet received power from on high, it was natural for them to be troubled by human weaknesses, and while reflecting upon the words of Christ, to say: "Who could deny himself? Or how, if one has lost his own soul, will he find it again? And what reward will there be for those who have suffered these losses?" Therefore, in order to divert them from these thoughts and to transfer them to strength of soul, by instilling in them a desire for the happiness that was to come, he says: "But I tell you, there are some standing here," and so forth. By the kingdom of God, he refers to the vision of that glory in which he himself shall be seen, by which ^{C D}

^A he will shine forth upon those on the earth. For he will come in the glory of the Father and of God, and not in the humble manner of our own state. Having promised these things, he ascends the mountain, having three of them as his chosen companions. (E 544) He shows that a mind cast down to the earth would be wholly unsuited for contemplation, but rather a mind that has been lifted up above all things of the flesh and, apart from worldly cares, has established itself in silence, and has become higher than the tyranny of the passions. Then he is transformed into a certain exceptional and god-befitting radiance, so that even his garments shone, doused with the assault of the light, and seemed to glitter as if with rays. Then Moses and Elias, standing around Jesus, were speaking to one another of his departure, which, he says, he was about to fulfill in Jerusalem; that is to say, the mystery of the dispensation ^B in the flesh, and the saving passion upon the cross. For it is true that the law through Moses and the word of the holy prophets proclaimed in advance the mystery of Christ, the one in types and shadows, as if sketching it out on a tablet; while the others foretold it in many ways, just as he would appear in his own time in the form like unto us, and for the salvation of all would not refuse to endure death upon the tree. Therefore, the presence of Moses and Elias and their speaking together was a kind of divine economy, demonstrating very clearly that our Lord Jesus Christ is attended by the law and the prophets, as he is the Lord of the law and the prophets, shown forth beforehand by them, through whom they preached him to one another. For they were not discordant with those things [taught] through the law and the prophets; and this, I believe, is what it means for Moses and Elias to speak together.

But the blessed disciples were sleeping for a short time, while Christ was occupied in prayer. Then, having awoken, they became spectators of this most venerable and wondrous change; that is to say, having shaken off their deep sleep, they knew the truth exactly. And the divine Peter, thinking perhaps that the time of the kingdom of God was at hand, welcomes their stay on the mountain, and says that three tabernacles must be made. But he knew not, says the Scripture, what he said; for it was not yet the time for the consummation of the age, nor was it time for the saints to receive the participation in the promised hope. Since, therefore, it was still but the beginnings of the sacred ^C dispensation, how was it likely that Christ should bring to an end his love for the world, having departed from suffering on its behalf? For he saved the world under the heavens, even by enduring death according to the flesh, and by his resurrection from the dead, he abolished it. Peter, therefore, did not know what he was saying.

*The appearance of his countenance was changed.*

(E 1) Since they heard that our flesh would be raised, but were ignorant in what form, in order to give a pattern of the change, he transformed his own flesh, that he might confirm our hope. Therefore he is transfigured before them. We say that the most holy ^D and most excellent of the prophets, Moses, and the rest were in this manner...

^A not by casting off the human form of the body, but by a certain luminous glory surrounding it, and by changing the most dishonorable character of the flesh into a more glorious appearance, according to that which was well said by the divine Paul: "It is sown in dishonor, it is raised in glory." For now this very body is naked flesh, not adorned by any glory, not beautified by natural brilliance, but having nothing other than the ignominy and weakness that belong to its nature. But at the time of the resurrection there will be a divinely fitting change, and a transformation of glory, but not of form. For the body will then shine with the vesture of divine honor. For the righteous will shine as the sun in the kingdom of their Father, according to the Savior’s utterance. The transfiguration shown to the disciples, therefore, was a display of the pattern of that future glory; and it was shown bodily so that it might fall under the vision of their mortal eyes, even if they could not endure the excess of its brightness.

*V. 35. A voice came out of the cloud.*

Another useful thing was accomplished for the confirming of faith in Christ, both for the disciples and for all of us. For a voice was sent forth from the cloud above, as if from God the Father, saying: "This is my beloved Son, hear him." And while this voice was being made, the Scripture says that Jesus was found standing alone. He commands, therefore, that he be heard more than Moses and the prophets. Now, lest anyone perhaps slander the truth ^C by saying that God commanded them to hear Moses rather than him, the evangelist carefully noted, saying that when the voice was made, Jesus was found alone. Therefore, he commanded them to hear him; for he himself is the fulfillment of the Law and the prophets; wherefore he also said to the Jews: "If you believed Moses, you would also believe me; for he wrote about me." And the voice of God the Father was indeed glorious and wonderful; but the disciples, seized with supreme terror, fell upon their faces: that from this we might learn again that the presence and mediatical work of the Savior was first and foremost necessary for the inhabitants of the earth, which indeed came to pass through his incarnation. For if the only-begotten Word of God had not become like us, who among us could have endured God approaching from above? Who could have withstood his ineffable majesty, which is perhaps not supportable to any of those who are created? For the blessed Paul says that he dwells in light inaccessible.

*V. 38. And behold, a man from the crowd shouted, etc.*

This man did not make his approach blamelessly; for he accused the company of the holy apostles, because they had not been able to rebuke the demon. ^D Yet it behooved him, showing reverence to Jesus rather, to implore his help. Therefore Christ says: "O faithless generation!"—saying, because of your unbelief, grace has not wrought its effect. For that one must with...

^A faith approach Christ and those who have received from him the grace to perform miracles, he himself taught us, requiring faith everywhere from those who come to him. For this reason Christ rebukes the man, calling him and those who share his mindset a faithless and perverse generation; for one who is faithless and altogether perverse in no way knows how to walk uprightly. Christ does not deign to be present with those who are possessed of such most unholy intentions; if it is permitted to speak humanly, he neglects and disdains them, saying, "How long shall I be with you, and how long shall I bear with you?" For he who had said that the powers of those who had received grace from Christ were weak against the spirits, had blamed the grace itself rather than those who had received it. Therefore, he impiously blamed Christ, saying that his disciples could not cast it out. ^B

V. 42. *And Jesus rebuked the unclean spirit.*

It was to be expected that the father of the demon-possessed boy would go away mourning, not having obtained his favor. But that no one might think that Christ himself lacked the power to perform miracles, he rebuked the unclean spirit, and it was immediately put to flight. "And he gave him back," he says, "to his father," for he was no longer under the father's control, but under the power of the one who possessed him. But since he cast off that tyranny, he became again the son of his own father through the power of Christ, who also gave to his own apostles the authority to perform signs and to rebuke unclean spirits. ^C

*Lay you these words to your hearts.*

What was the occasion that prepared Christ to say these things now to his disciples? He had led the chief ones of them up into the mountain, and, having been transfigured, he showed them the glory with which he would shine at the appointed time; and having descended from the mountain, he had freed someone from an evil and cruel spirit. But it was absolutely necessary for him to endure the saving passion for us and to bear the insolence of the Jews; which, when it came to pass, it was quite clear that the disciples would be troubled and would likely think to themselves and say: "Someone so great, who with God-befitting power raised the dead, who rebuked the seas and spirits, who by a word crushed Satan, how is he, I ask, now captured and fallen into the snares of his murderous ^D enemies? Have we then been deceived in believing him to be God?" In order, therefore, that they might know what was in every way to happen, he commands them to store this mystery, as it were, in their minds: "Lay you these words to your hearts," he says. The "you" in these words serves to distinguish them from the others. For he wanted them to know the event that would come to pass, but not to speak of it to others; for it was necessary that the common crowd remain ignorant that he would suffer, but them [he wished to know],

Commentary on Luke

they might readily avoid the harm of being scandalized.

*But they were ignorant of this word.* ^B How were the disciples ignorant of the mystery of Christ, which had been foreshadowed in so many places by the shadow of the law? They were indeed from the flock of the Jews, yet they were not slothful nor unlearned in the writings of Moses; and for that very reason they had been chosen by Christ. But as the blessed Paul says, "Blindness in part has happened to Israel, and until this day, when Moses is read, a veil lies upon their heart, not being uncovered, because it is nullified in Christ." It is necessary, therefore, for those drawing near to Christ to say: "Uncover my eyes, and I will contemplate the wonders from your law."

*And a thought entered them, which of them would be the greater.* ^C I do not think that all the blessed disciples suffered from this "disease"—for it is unbelievable that all of them received the same and singular disease at once—but because one, as I think, suffered it, the most wise evangelist, so that he might not seem to be making an accusation against any one of the fellow-disciples by name, speaks indefinitively, saying that "a thought entered them, which of them would be the greater."

A passion of vainglory, therefore, has run into one of the holy apostles; for in general, to argue about who would be the greater among them is the mark of a man who is ambitious and desires to stand above the others. But Christ, our God, who knows all things, uproots the evil from the very root in the disciple's mind—this thought, like some bitter and harmful thing—as it is written, before it could grow to height, before it could be strengthened. For passions beginning within us are easily conquered, but when they have grown, they are difficult to cast out. ^D How, then, does the Physician of spirits excise the passion of vainglory? He took the child and set him by his side. He did this for the sake of helping both the holy apostles and us who are after them. For this disease feeds upon men almost entirely, if they happen to be in any higher rank above others. What, then, was the type and image of the child brought forward meant to be? It was certainly that of an innocent life, free from ambition. For this age possesses an incorrupt mind, a sincere heart, and simplicity of thoughts; it does not covet vainglory, it does not know the ways of ambition. Then he says: "Whoever receives this child in my name," and the rest. That is to say, "He who is least among all of you," and so forth.

^A

COMMENTARY ON LUKE

This means: "He who is least among all of you, this man shall be great," calling him modest, and one who does not think anything lofty about himself out of holy reverence. "Whoever receives this child in my name," etc.

Since, therefore, there is one and the same reward for those who honor the saints, be it that a person is of humble station, or be it that he is established in great fortune and dignity: (for "He who receives this child," he says, "receives me, and my Father") how can it be anything but stale altogether to contend with one another and to crave primary honors? He clarifies the scope of this statement even further, and says that he who is the least among all out of humility, this man is truly great. For it is written, that "Everyone who exalts himself shall be humbled; but he who humbles himself shall be exalted" (Luc. xiv, 11).

Jesus said to him: "The foxes have holes," etc. ^B

Rightly did he send him away; for he ought to have taken up his own cross, that is to say, to renounce the futile distractions of this life. "For the friendship of the world is enmity with God" (Jacob. iv, 4). He reproves the man, being such as he was, indirectly—not so much by denouncing him as by correcting him. Therefore he says: "The foxes have holes, and the birds of the air have nests."

The Lord, who knew all things, knew that his messengers would not be received by the Samaritans, yet he commanded them to go ahead, because it was his custom to manage all things for the progress of his disciples. He was indeed ascending to Jerusalem as the time of his passion approached. In order, therefore, that they might not be scandalized when they saw him suffering, considering that it is necessary for those who suffer to be patient when some people inflict insults upon them, he sent them ahead as a sort of prelude to the Samaritan refusal. But it benefited them in another way as well. For they were to be teachers of the whole world, traversing cities and villages to preach the evangelical doctrine; to whom it might sometimes happen that some would not at all receive their holy preaching, as if not allowing Jesus to dwell with them. He taught them, therefore, that those who announce the divine doctrine ought to be full of patience and gentleness, and not hostile and irascible, and not rising up atrociously against those who sin against them. But they were not yet such; rather, they were excited by a fervent zeal and wanted to bring down fire from heaven upon them.

*Cyril*: As if he were to say: For your sake, who love Christ, there are those who wish to pursue the things that pertain to his glory, being crowned by his same grace.

To v. 51. *Cyril*: This means: when the time was imminent when it was fitting for the Lord henceforth to ascend into heaven, having endured a salutary passion, and to sit with God and the Father, he determined to ascend to Jerusalem. For I think this signifies that which is written: "He set his face."

*Cyril*: While the Lord is bountiful to all, he does not give heavenly and divine gifts simply and improvidently, but to those who are worthy to receive them, who, clearly, alienate their own soul from the stains of wickedness; and the power of the evangelical words teaches us this, when it is said: "And it came to pass, as they were walking," etc.

*Cyril*: He sent messengers who might prepare a lodging for himself and his companions. But when they had come into a Samaritan town, they were not received; wherefore the holy disciples were indignant, not so much because of themselves, as because they had not honored the Savior of all and the Lord. Then, not ignorant of the magnitude of the power inherent in him, they said: "Lord, do you want us to tell fire to come down from heaven and consume them?" They said this not yet confirmed by the new grace, but still looking back to the ancient custom to Elijah, who consumed two groups of fifty with their leaders. But when they said this, Christ rebuked them because they judged the impiety of the Samaritans who were persecuting them without mercy. And it did not please him that they, hearing this, had not yet partaken of gentleness and the kindness of the Spirit.

*Cyril*: But when it is said: "And it came to pass, as they were walking," etc. What, therefore, shall we say to these things? His scope was not that, as is evident to those who consider it attentively, since in the first place, many things are contained in his arrival, and consequently it is full of excessive impudence. For he did not seek simply to follow Christ, as did many others from the multitude of the Jews, but rather he was leaping at apostolic dignities, and he himself sought to follow, called by himself; whereas the blessed Paul says: "And no man takes the honor to himself, but he who is called by God" (Hebr. v, 4). ^D

^A "The foxes have holes, and the birds of the air have nests; but the Son of man has nowhere to lay his head." And this represents the simpler meaning. But in accordance with a deeper meaning, he seems to call the crafty and deceitful swarms of demons foxes and birds of the air; for so they are frequently called in the divine Scripture: "Catch for us the little foxes that spoil the vines" (Cant. ii, 15). And the Lord himself called Herod a fox (Luc. xiii, 32). And concerning the seeds cast upon the earth, he says that the birds of the air devoured them, referring to the wicked spirits (Luc. viii, 5). If, therefore, such foxes and birds have their holes and lurking-places in us, how shall Christ come? Where shall he rest? "What fellowship has light with darkness?" (II Cor. vi, 14).

V. 59. "Permit me first to go and bury my father."

He had truly shown an honest and praiseworthy intention. But the request to be allowed to bid farewell to his own kin indicates a divided or vacillating mind. For to wish, in general, to consult beforehand with those who are not going to embrace the same rule of life is no mark of a resolute judgment. Therefore he says to him: "No man putting his hand to the plow," and the rest. For just as the plowman, when he is slothful in doing what remains to be done, will not see the harvest abounding, so he who has chosen to follow Christ, yet does not say farewell to worldly affairs and to those related by flesh—especially those who do not accept his purpose—this man will in no wise bring his noble resolution to a successful conclusion, nor is he fit for the kingdom of heaven. For such a one puts his hand to the plow, and so he seems prepared to follow, but he looks back, because he makes his conversation and consultation with his kin a pretext for delay. But we shall find that the holy apostles were not such as this; for as soon as they heard the voice of Christ saying, "Come after me," they left the boat and their father and followed him. Their example must be imitated by those who follow Christ.

^D But [some may ask], "He said 'bury,' rather than 'provide for his sustenance' until his burial." What, then, does the Savior say to him? "Leave the dead to bury their own dead; but you go and announce the kingdom of God." There were, indeed, other members of the household and relatives who were taking care of that father; but they were still "dead," as I suppose, because they did not yet believe in Christ, nor had they yet been regenerated to another life by the Holy Spirit. "Let them," he says, "bury their own dead," since they themselves have a dead mind, nor can they be numbered among those who live in Christ. From this, understand that the piety by which we are bound to God is to be preferred to love for parents, to whom we show reverence because we were born through them. But the God of all, when we were not, brought us to existence; while parents were merely made ministers of our entrance into existence.

^A

Chapter V. The Lord designated other seventy also.

And because the multitude of those believing in Him was destined to be very great—for the net of the Gospel was to haul in not only Israel, but also the flocks of the nations—therefore there were designated by Christ, our God, besides the twelve, other seventy also. (The lines following these, such as, "The harvest indeed is plenteous," and the rest; and, "Go not from house to house," which indicates restlessness and soliciting of alms, and is a sign of a fault-finding disposition, have already been written of in the Gospel according to Matthew. Furthermore, the matters following these, up to this point: "He that rejecteth me, rejecteth him that sent me.") ^B The pattern for this was also prefigured in the writings of Moses; for there, too, God commanding, he chose seventy, and God bestowed the Spirit upon those chosen. And in another way we shall find both the twelve disciples and the seventy themselves signified through the shadow of the Law. For it is written in Exodus concerning the children of Israel: "They came," he says, "to Elim" (which word is interpreted as 'ascent' or 'increase'), "and there were there twelve wells of water and seventy palm trees." For, ascending to a more perfect understanding and to spiritual increase, we find the twelve holy apostles, and those seventy designated by Christ. For we draw from the disciples of the Savior, as from holy springs, every kind of good thing. And we admire the seventy, and we say they are like palm trees; for this is a kindly plant, fruitful and well-rooted, and thriving always by the waters.

^A "I send you as lambs in the midst of wolves." "Carry neither purse," etc.

He foretells the persecutions, that they might endure the trial of them. But how could a sheep overcome a wolf? "I," He says, "will be with you, and I will be a shield, transforming the wolves into sheep." For nothing resists My will; and this experience has shown in the case of Paul; for him who was more savage than any wolf against the believers in Christ, He rendered more gentle than a sheep. He does not even permit concern for the body, nor for those things which are outside the body, inasmuch as He does not grant them to be anxious about provisions, nor to bring along any of those things which are put on the body, such as sandals; but He wills that in God they place all their hope. ^D

nor does he wish any appendix to his office to be retained, nor that they should stop to greet anyone they might meet—a thing that was once commanded to Elisha as well when he was sent, namely, that he should proceed on a straight path to the work entrusted to him, and not even return a greeting to one who greeted him—for diversion toward others harms diligence. Let no incidental conversation hinder the proclamation, nor let us permit delays for the sake of friendship. Thus, ^A let no diabolical malice snatch us away.

V. 17, 18. *They returned with joy, etc. I saw Satan, etc.*

Lest they might think they approached the preaching by their own power, a witness was present in the grace of the Spirit that had been given to them. For, with miracles added to their doctrine, no kind of calumny could prevail against them. Therefore, they rejoiced as having been deemed worthy to work miracles and to subjugate demons. ^B Now, that he had fallen as lightning signifies that Satan was cast out from the height to the earth, from glory to ignominy, from strength to weakness. For before the incarnation of the Savior, Satan dominated the world, worshipped by almost everyone; but then he fell as lightning—he who held as worshippers all those who were deceived—and he is now placed under the feet of those who worship Him; for this is what is signified by the words: "Behold, I have given you authority to tread upon serpents and scorpions," designating through the names of serpents and scorpions the demons.

V. 21. *In that hour, Jesus exulted in the Holy Spirit, and said, etc.*

Let us also look at the discourse which, for our sake and on our behalf, Christ addressed to His own Father: "I confess to Thee, Father, Lord of heaven and earth, that Thou didst hide these things from the wise and prudent, and didst reveal them to infants." (1) ^C Behold, those with a perverted mind say, He says that He owes grace to the Father. How, then, is He not lesser than He? But come, O excellent ones, what prevents—someone might ask—the consubstantial Son from commending and praising His Father, who was accomplishing the salvation of the world through Him? But if you think that, because of this confession, the Son is lesser, listen to what follows: He calls His Father the Lord of heaven and earth. And yet the Son of the omnipotent God, without doubt, reigns with Him over all things, and above all is God from God, in every respect ^D substantially equal to Him. God the Father has revealed to us the hidden...

^A and silenced mystery, which was hidden with Him from before the foundation of the world; it is clear, truly, that it relates to the incarnation of the Only-begotten, which although foreknown before the foundation of the world, was made manifest to those on earth in the last times of the age. Therefore the blessed Paul writes: "To me, the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to enlighten all, what is the stewardship of the mystery which has been hidden from the ages in God who created all things." Therefore, in the knowledge of the Father, even before the foundation of the world, this venerable and great mystery of our Savior was hidden; and thus we too were foreknown and predestined to adoption. And the most wise Paul will instruct us in this again, writing: "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him, in love predestining us to adoption as sons through Jesus Christ to Himself." To us, then, who are infants, the Father has revealed the mystery hidden and silenced from the ages.

^B Though before us many, and indeed an innumerable host of men, greater in this life and certainly wise in word, have existed; yet, as Paul says, "They became futile in their reasonings, and their senseless heart was darkened. Claiming to be wise, they became fools, and exchanged the glory of the incorruptible God for an image in the likeness of corruptible man, and of birds and four-footed animals and reptiles. For this reason, they were delivered to a base mind, and He did not make the mystery known to them." And it is also written for us: "If anyone seems to be wise in this world, let him become a fool, that he may become wise; for the wisdom of this world is foolishness before God." Therefore, it is true to say that he who has only the bare and solitary wisdom of the world is foolish and senseless before God; but he who seems foolish to the wise of the world, if he bears in his mind and heart the light of the true contemplation of God, he is wise before God. To those, therefore, who seem to be fools—that is, those who have an innocent mind, like children, inept in matters of malice—the Father has revealed the Son, as those already foreknown and destined for adoption.

Moreover, it is not, as I suppose, absurd to add this to what has been said. The Scribes and the Pharisees, and those ^{C D}

^A who were leaders of the Jewish ranks, since they seemed to be learned in the law, were considered to be in the place of wise men. Yet that they were not such in truth, they were convicted by their very deeds. Wherefore the prophet Jeremiah thus addresses them: "How do you say, 'We are wise, and the word of the Lord is with us'? For nothing has the false pen of the scribes become. The wise men are ashamed, they are dismayed and taken; what wisdom is in them, since they have rejected the word of the Lord?" Because they themselves rejected the word of the Savior—that is, the evangelical and saving proclamation, to wit, the Word of God the Father, who for our sake became man—they themselves have become reprobate. Hence Jeremiah says concerning them: "Call them reprobate silver, because the Lord has rejected them." From these also the mystery of Christ is hidden. Wherefore the Lord once said to His own 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, to whom? Plainly, to those who have believed, to those who have recognized His appearing, to those who understand the law spiritually. To these, I say, it pleased the Father to reveal His own Son. ^B

V. 22. All things have been delivered to me by my Father.

He again manifests to us His own glory, and the dignity of His God-befitting excellence, and the skillful plan of the economy with the flesh; and He makes manifest how much benefit has come from this to the inhabitants of the earth. "All things," He says, "have been delivered to me by my Father." For He was, and still is, the Lord of heaven and earth, sitting with the Father and reigning with Him as Lord of all things. But since, having humbled Himself, He appeared among us as man, He speaks again in a way not foreign to the dispensation of the flesh, and does not refuse words appropriate to the measure of the emptying, so that He may be believed to have become one of us, and to bear our poverty. Thus, the Lord of heaven and earth and of absolutely all things says that all things have been delivered to Him by the Father; for He is the Lord of the whole world. Moreover, from these words He immediately leaps to His own majesty and sublimity, and shows Himself to be in no way inferior to His own Parent. For what does He say to Him? "And no one knows the Father's nature," He says, "without instruction, except the Son; nor has anyone seen the Son who is consubstantial with Him, except the Father." And as many as have known God through revelation, these do not know what He is, but they know that He is. ^C Therefore, those who drag the earlier words, "All things have been delivered to me by the Father," to the degradation of the Son, let them learn from the subsequent words the equality of the Son to the Father in all things. For why, when no one, as He says, knows the Son except the Father alone, do you dare to think and to say that the Son is less than Him, as if you knew Him accurately? For He who is known only by the Father is above every mind and word; just as also the Father Himself, who is known only by His own Son. For the holy consubstantial Trinity alone knows itself.

It reveals itself to us through the Son and the Holy Spirit, as Paul says: "But to us God hath revealed them by his Spirit."

[673B] And turning to the disciples, He said privately: "Blessed are the eyes which see the things which you see."

^A The deeper matters of things ought to be shared especially with those who are necessary and suitable, and not simply with just anyone at all. For they are friends of the Lord who have been deemed worthy of His discipleship, and who have an eye of the heart that is enlightened, and an ear that is ready for obedience. Indeed, He once said to the holy apostles: "I will not now call you servants; you are My friends. The servant knows not what his lord does; but I have called you friends, because all things whatsoever I have heard of My Father, I have made known to you." ^B To these He says the things written above, having turned to them most prudently, that is to say, having turned away from those who were willing to neither see nor hear—being disobedient and having a blind mind within themselves—He gave Himself wholly to those who love Him; and looking upon them, He called "blessed" the eyes that see, or rather, that were to see what they themselves were the very first of all to behold.

Now, this language is fashioned, to be sure, according to the common manner of speech used by all; yet we must understand this one thing: that "to see" in these contexts does not imply the operation of the bodily eyes, but rather the enjoyment of those things which have been bestowed upon the pious by Him. Just as if someone were to say, "So-and-so saw good times," meaning instead, "He has come to the enjoyment of good times." And that saying, "Mayest thou see the good things of Jerusalem," ^C mentioned in the Psalms, you will understand in this way, that is to say: "May it fall to you to partake of the good things of Jerusalem," obviously the one above and in the heavens. For that those who were spectators of the signs performed by Christ would not be blessed in every way and altogether, how is it possible to doubt? For very many of the Jews saw Christ acting in a manner worthy of God; yet we cannot rightly call them all "blessed," for they did not believe, nor did they see His glory with the eyes of the mind.

^D But come now, in what manner have our eyes been called blessed? And what, then, have they seen? We have seen the Word of God, who is in the form of God the Father, having become man for our sake; the one who shares the throne with the Father, dwelling among us, that is to say, in a form like ours, so that He might make us conformed to Him, through sanctification and righteousness, impressing upon us the beauty of His own divinity, intellectually, of course, and spiritually. And of this, Paul is a witness, writing as follows: "As we have borne the image of the earthy, we shall also bear the image of the heavenly," calling the earthly and empty man the first-formed Adam; but the heavenly, that which is from above and from the substance of the Father.

^A Verily the Word who shone forth. Then, having become as I said, ^A in the likeness which is toward us, the Son who is so by nature took the form of a servant, that He might render us, who were bound under the yoke of slavery—for every creature is by nature servile—free, as those who gain the things that are His own; for we have been named sons through Him and with Him. The One who was rich became poor with us, that He might lead the nature of man to His own riches; He tasted death through the wood and the cross, that He might take from the midst the transgression that had come about through the wood, and might dissolve the causes of the things brought about by these very means, and might remove from us the tyranny of death. We saw Satan falling, he who was haughty humbled; dishonored, he who was formerly worshiped; he who appeared as God [now] trampled under the feet of the saints. For they were granted power to rebuke unclean spirits.

^B This is a most great dignity, exceeding even human nature, and becoming to Him alone who is God above all things. But the beginning of this event was for us the Word appearing in human form; for He was rebuking the unclean spirits. Yet the wretched Jews said: "This man does not cast out demons except by Beelzebul, the prince of the demons." Responding to these impious voices of theirs, the Lord said: "If I by Beelzebul cast out demons, by whom do your sons cast them out? But if I by the Spirit of God cast out demons, then the kingdom of God has arrived upon you." For if I, He says, having become a man like you, possess thus the operation of a power befitting God, then this great and so excellent a good has come upon you; for human nature, He says, boasts in Me, since it tramples upon Satan. Therefore, the kingdom of God has reached us, while the Word, dwelling with us, performs in the flesh itself the things that befit God. In this state we know ourselves to be; and blessed, indeed, have our eyes become; we have heard His ineffable instruction; He has taught us the things concerning God and the Father; He has shown Him to us in His proper nature; He has made the truth of the types through Moses manifest. These things many of the prophets desired to see, as did many kings. And indeed, we shall find them at one time saying: "Show us, O Lord, Thy mercy, and grant us Thy salvation," for by the name of saving mercy they designate the Son. At another time again: "Remember us, O Lord, in the good pleasure of Thy people; visit us in Thy salvation; to see in the goodness of Thy chosen ones, to rejoice in the joy with Thy nation." ^D And what is the nation which has been chosen in Christ by God and the Father, the most wise Peter will explain, addressing those who have been approved through faith: "But you are a chosen race, a royal priesthood, a holy nation, a people for a possession, that you may proclaim the virtues of Him who has called you out of darkness into His marvelous light."

^A (E 170) The time referred to is that during which the Savior was dwelling upon the earth—He who is present everywhere and never absent from the Father’s bosom. The evangelist calls this man a lawyer, according to the custom of the Jews, meaning one who was thought to know the Law, though in fact he did not know it according to the truth. He supposed he could ensnare Christ; and I shall say in what matter. Certain garrulous men, accustomed to unrestrained speech, used to travel throughout the entire region of the Jews, and even to Jerusalem itself, accusing Christ and saying that He proclaimed the law given through Moses to be useless and was introducing new doctrines. There were, however, already some believers who contradicted their words and accepted the evangelic, saving proclamation everywhere. Wishing, therefore—or rather, hoping—that he might be able to trap Christ into saying something against Moses, that is, against the commandment delivered through him, or into claiming a doctrine of his own that was superior, the lawyer approaches Him to tempt Him, saying: "What shall I do to inherit eternal life?" He proceeds with hypocrisy, ^B with a feigned mind, and, while pretending to honor Him, he calls Him "Teacher," so that under the veil of flattering speech his temptation might lie hidden. But someone who was not ignorant of the mystery of the incarnation would perhaps say to him: "If you knew the Law and the power of the contemplative meaning hidden within it, you would not have undertaken to tempt Him who knows what is hidden and has the power to discern the hearts of those who approach Him. You call Him Teacher, yet you do not endure to learn; you pretend to honor Him, yet you expect to ensnare Him." Observe with me again the lawyer’s malicious way of speaking. For he might have said, "What shall I do to be saved," or "to please God, and receive from Him my reward?" But he omits these things and uses the Savior’s own words, thereby making himself truly ridiculous. For because the universal Savior, Christ, was accustomed to speak frequently of eternal life to those who approached Him, this very lawyer, thinking great things of himself, uses His words. But if you were truly a lover of learning, O lawyer, you would have heard from Him the things that lead to eternal life; but since you are tempting Him maliciously, you shall hear nothing other than the things prescribed long ago through Moses—things which it is clear did not offer eternal life as their reward, but rather the life given here, the removal of evils, and the return of better things. ^C For "If you are willing and obey Me," He says, "you shall eat the good things of the earth; but if you are not willing and do not obey Me, the sword shall devour you." ^D V. 28. And He said to him: "You have answered rightly," etc.

The lawyer having reported what was written in the Law, Christ, in order to punish his malice and his wicked mind, which (A 143, B 106, E 177)

knows all things, says, "You have answered rightly; do this and you shall live." The lawyer has fallen from his snare; the net of his deceit has been broken. We may well cry out to him with the voice of Jeremiah: "You were taken, you were captured." ^B Having failed to catch his prey, he turns to boasting—from guile to pride; for vices overtake man by turns. He had questioned not because he wanted to learn, but, as the evangelist says, because he was eager to show himself righteous. And you see how, being both too much a lover of self and at the same time puffed up, he answers impudently: "And who is my neighbor?" Who is this, he says, that I should love him as myself? I tower above all; I am a teacher of the Law; I pass judgment on all, and I am judged by no one; I give orders, and I am not ordered; I differ from all; I am superior to all; I command all; all have need of me, but I have need of no one. Who, then, is my neighbor, that I should love him as myself? ^C Is there no one, O lawyer, who compares to you? Do you consider yourself above everyone? Lower your eyebrow; remember what the author of Proverbs says: "Those who are wise are self-aware." Truly, in these things the whole virtue of life consists, namely, in loving God and one's neighbor: these commandments are not altered by us, but are extended beyond the Jewish measure; the power of this extension embraces both of the aforementioned precepts. For to love God with all one's heart, and soul, and strength, drives out the love of riches, of pleasures, and of vain glory; it withdraws one from the affection of the world, separates one from the world, joins one to Christ; and, to speak concisely, it makes a Christian out of a Jew. ^D Furthermore, the love toward one’s neighbor, when rightly understood—namely, if it is not toward one nation only, but toward every race connatural to us—follows upon the love toward God; adding also, through the imitation of Christ, that we should not only love our neighbor as ourselves, but even beyond ourselves, to such an extent that we would lay down our souls for those we love, which the Lord has done. Yet, the lawyer, though praised by the Savior for having made a beautiful response, erupted into pride, considering no one to be his neighbor, as if no one could compete with him in the merit of justice. Thus, thinking within himself like that Pharisee who said: "I am not as the rest of men." Indeed, he is ignorant that justice is corrupted unless that which is done is done out of charity. And so, he is convicted of lacking charity; not only that which is directed toward God, but without doubt also that which tends toward one's neighbor, since he considers no one to be his neighbor. For it is confirmed that he who does not love his brother whom he sees, cannot love God whom he does not see.

V. 30. A certain man was descending, etc. Observe how the Savior designates the neighbor, not defining him by race, not by his virtue [the text continues]

but linking it to nature, telling of one who has suffered terrible things at the hands of robbers, to whom kindness is owed by every human being, since nature itself demands this. He demonstrates also in the parable this point: that someone who is not prideful finds his natural neighbor much more easily than one who is prideful. For the Samaritan appears better than the priest and the Levite; for they passed by the one lying half-dead and in the last extremity of evils, having felt nothing human toward him, neither pouring on the oil of love, but rather having held a heart unfeeling and dull. But the foreigner and one accounted among the Samaritans has fulfilled the law of love. Hear, then, the parable as well. And Jesus taking it up, etc.

V. 34. And setting him upon his own animal, etc.

^B Otherwise, since, as it is written, “Man being in honor did not understand, but was compared to the irrational beasts and became like them,” and began to labor under every brutish and unbridled desire; Christ, having become the first-fruit of our race, he who knew no sin, showed first in himself that we have risen above these bestial passions; for he himself took our weaknesses, and bore our diseases. For this reason he said that he placed the one he was healing upon his own beast; for he was carrying us in himself, because we are members of his body. But he also led him into an inn; and he calls the Church an inn, which has become receptive and welcoming ^C of all. For no longer shall we listen according to the narrowness of the legal shadow and of worship in types: “An Ammonite and a Moabite shall not enter into the assembly of God,” but, “Go, make disciples of all the nations.” And: “In every nation he who fears the Lord and works righteousness is acceptable to him.” And having led him there, he deemed him worthy of greater care. For indeed, the Church having been gathered from the nations dead through polytheism, Christ himself was in it, as it is written, dwelling and walking, and bestowing every spiritual grace. Whence, also, to the overseer of the inn (this man should be thought to hold the figure of the apostles and the shepherds and teachers after them), as he went up into heaven, he gave two denarii, ^D to care diligently for the sick man. And adding, “If you should spend anything more, I when I return will pay you.” Two denarii, he says, are the two Testaments, namely that given through the law of Moses and the prophets, and that given through the Gospels and the apostolic constitutions; and both being of one God, and bearing the one image of the one king above, as coins do, and marking and imprinting the same character upon our hearts through the sacred doctrines, since indeed one and the same Spirit has spoken in both of them. Let Manes, then, and before him Marcion, those most irreligious men, depart, who attributed these to different gods. Both denarii are assuredly of one King, given to the overseer with the same authority and value.

^A by Christ; these, therefore, the shepherds of the most holy churches, having received, and having expanded them with their labors and sweat, and having added from their own stores, and increased them rather through the very expenditure (for such is this spiritual silver: from that which is spent, it is not diminished but increased, which is the nature of the doctrine of teaching), upon the Lord’s return at the last day, each shall say: "Lord, you gave me two denarii; behold, I have increased them by my industry, and have gained two others, by which I have enlarged the flock." And He, answering, will say: "Well done, good and faithful servant; because you have been faithful in a few things, I will set you over many; enter into the joy of your Lord."

^B V. 36. Which of these three seems to you to have been a neighbor to him who fell among the robbers?

Rightly did the Lord ask whom of the three he thought to have shown himself a neighbor to the one who suffered. And he said: "The one, he says, who showed mercy to him." For neither the priest nor the Levite became a neighbor to the sufferer, but the one who showed compassion. And Christ said to these things: "Go, and do you likewise." For the dignity of the priesthood is useless to those who have obtained it, and likewise for those who appear to be learned in the law, it profits nothing to be called learned in the law, if they do not obtain a just reputation by their works themselves. Behold, for the crown of love is woven for him who has loved his neighbor: this man was a Samaritan, but not for that reason a castaway. For this cause, the first of the disciples, that is to say the blessed Peter, bore witness, using these words: ^C "In truth we have discovered that God is no respecter of persons, but in every nation he who fears Him and acts with righteousness is acceptable to Him." For the lover of virtue, the Lord, receives all those who are zealous for good works, and welcomes them, and accounts them as his own, and deems them worthy of the goods to come.

V. 38. A certain woman named Martha received Him into her house.

Nevertheless, as this history demonstrates, the manner of hospitality is a great and highly prized thing; and the most wise Paul will testify, saying: "Do not neglect hospitality." Such was Martha, receiving the Lord into her hospitality, whom it is excellent to imitate, just as one should also imitate her most studious sister Mary, ^D who, sitting at the feet of the Lord, filled her mind with the teachings from Him. The Savior also instructs His own disciples by this event, so that they might know how and in what manner they ought to conduct themselves in the houses of those who receive them. For it behooves those who enter not to be prone to luxuries, lest for the sake of these they appear to be guests among some people, but rather that they might fill their hosts with sacred and divine doctrines.

Those, however, who provide hospitality for them, let them encounter them cheerful and eager—not so much as givers, but as those about to receive—and this in a twofold manner: first, for they will enjoy the mystical teachings of those they entertain; and then, in addition to this, they will earn the reward for hospitality. But when they receive the brethren into their home, let them not be distracted by excessive service, nor seek after things beyond what is at hand and necessary; for excess is troublesome everywhere and in every matter. For indeed, it causes hesitation in those who wish to show hospitality, and it becomes a source of toil for those being entertained. ^A

CHAPTER XI.

V. 1. *And it came to pass that he was in a certain place praying.*

Although He is the true God, and the Son of the God who is above all, and He Himself distributes to creation all things by which it might fare well and be preserved; and although He is in need of nothing at all, for He is full, as Scripture says, of Him—who then, one might say, would claim He is in need of anything, since He possesses by nature all that belongs to the Father? For He said clearly, "All things that the Father has are mine." It is the property of the Father to be full of every good thing and of gifts worthy of God. This, too, is the property of the Son; and knowing this, the holy ones say, "Out of His fullness we have all received." Why then, one might ask, does He pray, if He is full and in no need at all of anything from the Father? To this we say that the manner of the dispensation in the flesh allows Him the freedom to fulfill human offices when occasion requires it. ^B If He has eaten and drunk, and is found as one having participated in sleep, what is absurd if, while being established within the bounds of our nature and fulfilling human righteousness, He did not perform prayer in an unpracticed way? It was to teach us not to be sluggish toward this, but rather to intensify our prayers—not standing in the middle of the squares (for this was the practice of certain of the Jews, namely the Scribes and Pharisees, who took the matter as an opportunity for vainglory), but rather in solitude, quietly and withdrawn, and as it were speaking alone with the only God with a pure and undistracted mind. For it was necessary that the beginning and teacher of every good and most beneficial thing should be no one else for us, but He Himself who is first in all things and who receives the prayers of all.

V. 2. *And he said to them: When you pray, say: Our Father, etc.* ^C

O great abundance! O incomparable gentleness, and one befitting Him alone! He bestows His own glory upon us; He raises the slave to the dignity of a free man; He permits us to call God "Father," as those who have been placed in the order of sons. And we have received this gift from Him along with others; and the wise John will witness this, saying concerning Him: "But as many as received Him, He gave them power to become children of God." ^D

^A For we are fashioned into sonship through a spiritual birth, which is accomplished in us not of corruptible seed, but through the living and abiding Word of God, as it is written: "Of His own will He brought us forth by the word of truth, that we should be a kind of firstfruits of His creatures" (Jas. 1, 18). For one of the holy apostles spoke in this way. And Christ Himself also surely makes the way of the matter evident, saying: "Unless one is born of water and the Spirit, he cannot enter into the kingdom of God" (John 3, 5). Nay, rather—for it is necessary to tell you even some of the deeper mysteries—He Himself has become for us the way, the door, and the occasion of such splendid and precious grace, having entered into the likeness of us; for He took the form of a servant, although, as He is understood to be and truly is God, He is free, in order that He might impart His own things to us. For He alone is free by nature, because He alone is the Son of the Father, who is above all things and holds authority over all, and who is by nature and truly free; for everything that has been brought into existence bows its neck to its Creator. The Psalmist sings, then, and says to Him: "For all things are Thy servants" (Ps. 118, 91). And that, by transferring our things to Himself, He has wisely given us His own, the minister of His mysteries, the all-wise Paul, will bear witness, writing: "That though He was rich, yet for your sakes He became poor, that you through His poverty might become rich" (II Cor. 8, 9). For poverty to the divine Word was our condition, that is, the human things; but wealth to human nature is to receive His things, among which is the dignity of freedom, befitting most especially those who have been called to adoption as children. And this, too, as I said, is His gift; for He said to us: "And call no man your father upon the earth: for one is your Father, which is in heaven; and all of you are brothers" (Matt. 23, 9). For because He has become like us, therefore we have acquired fraternity with Him. He commands, therefore, that we be bold and say "Father" in our prayers. And He very wisely grants that to those who pray, that they might consider this: for if we call God Father, and have been deemed worthy of so splendid an honor, why do we live a life unworthy of Him who has honored us? This one of the holy apostles said: "And if you call on the Father, who without respect of persons judges according to every man's work, pass the time of your sojourning here in fear" (I Pet. 1, 17).

V. 2. Hallowed be Thy name. ^D Do we pray for an increase of holiness to come to the most holy God? This, indeed, is altogether unlikely. For He is full, as He Himself says, even of Himself, and in Himself most perfect; indeed, He Himself supplies holiness to created things from His own fullness. Furthermore, it is foolish and ridiculous to think that those who pray pour out prayers not so much for themselves as for Him. What

then is the meaning of, « Hallowed be Thy name »? We maintain that they are not asking that any addition of holiness might accrue to God, who is above all. For who is greater than Him, and able to bestow anything upon Him? For, beyond all contradiction, the lesser is blessed by the greater; but the petitioners desire that this may come to pass for themselves and for all. When we are disposed and believe that God, who by His nature is above all, is the Holy of Holies, then, taking the fear of Him into our minds, we practice a right and blameless life; so that, having become holy in this way, we may be able to draw near to the holy God. For it is written: « Be holy, for I am holy ». ^A And God said at one time to the initiate Moses: « I will be hallowed in those who draw near to me ». Therefore, He says, let Thy name be holy in us; for this is what « hallowed be » signifies. And they pray for this not only for themselves, but also for the whole world. For consider that among those who have not yet attained the light of truth, nor have received the faith, the name of God is still despised. For it does not yet seem holy, august, and adorable to them. But when the light of truth shines upon them, and they awaken as if from night and darkness, then at last, barely knowing who and how great He is, they will confess Him as the Holy of Holies. That this is so, you will understand from this. One of the holy prophets said: « Hallow the Lord Himself, and He shall be your fear; and if you have trusted in Him, He shall be to you for ^B sanctification ». Do we then make God holy, who out of His own fullness distributes abundantly to the creation the things that are His? But it is clear that we say He teaches this: count Him as Holy; for then you will fear Him, and this will be for your sanctification also. Again, it is written concerning Christ: « Hallow Him who made His soul vile »; that is, who did not count it as anything; for He laid it down for us. Nevertheless, He says, let Him be hallowed by you, that is, let Him be confessed as holy. For He is such, indeed, by nature, being the true God and Son of God. For essential holiness would not belong to any of those things which were brought from non-existence into existence, but only to that nature which is supreme and above all. When, therefore, we believe that He is holy by nature—for this is what it means to hallow Him—we then confess ^C that He is also the true God, and that He is separated from all else, and is in the highest eminence.

Thy kingdom come.

^D (A f. 150) Since God is indeed reigning and holding power over all, what is intended by, « Thy kingdom come »? They who say this in their prayers seem to desire to see again the Savior of all, Christ, shining forth in the world. For He will come, He will come, and He will descend as Judge, and not in the humility of our condition then, but in glory worthy of God, accompanied by...

^A angels, to judge the world. That time, then, will be one of defense, or rather of probation and retribution: fire is prepared for the wicked, and long-lasting punishment, and eternal torments. Then how is it that they pray to see that time? Observe with me again the cleverness of the Savior, and His prudence, worthy of admiration in every matter. For He commanded them to ask through prayer for the arrival of that truly formidable time, so that they might know that it is necessary for them to live not slothfully or dissolutely, but rather as befits saints, and as is pleasing to God; so that that time may confer upon them rewards, and not flames and punishment. For to the impious and the profane, it would in no way be fitting to say in their prayers, "Thy kingdom come." ^B Let them know, therefore, that those who pray in this way almost blame God, because the time of their own punishment does not arise and arrive for them more quickly. To them a certain holy prophet cries out: "Woe to you who desire the day of the Lord! Why? This day of the Lord shall be darkness for you, and not light, and gloom having no brightness." Therefore, the saints ask for the time of the universal reign of our Savior to arrive, since they have already labored enough, and seek the rewards for the works performed by them. For they trust that they will appear splendid before the Judge.

Thy will be done, on earth as it is in heaven.

This also befits the saints, and exceeds any praise. For what is it to wish for the good will of God to prevail on earth, but to wish that all might practice every virtue and be imbued with it? Thus we say the holy ^C angels conduct themselves excellently in the heavens. For it is written concerning them: "Bless the Lord, all you His hosts, His ministers who do His will." Those, therefore, who say this ask for strength to be given to those living on earth, so that they may do the will of God, and imitate the life above and in the heavens, namely that which the holy angels pursue: so that, as Paul says, even if walking on earth, they may nonetheless have their citizenship in heaven. Furthermore, we say that those who say, "Thy will be done, on earth as it is in heaven," desire to see the extinction of sin. For the will, as I have said, of the God over all, is that those on earth should live holily, so that the imitation and image, as it were, of the Church ^D of the firstborn—I mean the one above—being seen on earth, may gladden Christ.

Give us this day our daily bread.

Some perhaps think it to be inappropriate, and foreign to the saints, to ask God for bodily things, and for this reason they transfer the saying to a spiritual meaning; and they say that they ask for bread, not terre

terrestrial nor bodily bread, but rather that which is from above and descends from heaven, and provides life to the world; or, as they say, to a substance that is true and incorporeal, that is, the soul—for this, because it is not passing away, is properly substance. I, for my part, would not hesitate to say that it is most becoming for the saints to hasten to partake of spiritual gifts. Nevertheless, it is worth observing that even if they ask for common bread—and the Savior commanded them to do this—they make their approach free of any reproach. For observe what kind of meaning is hidden in the words spoken. In commanding them to ask for bread, that is, daily food, he surely makes it clear that he allows them to possess nothing, but rather to pursue a holiness-befitting poverty. For it is not the custom of those who have, but of those who are in want, to ask. ^B For if anyone, being in no need of anything, should say to God who knows all things, "Give us our daily bread," he would seem to be speaking ironically rather than truly wishing to receive it. Some say that the "supersubstantial" (epiousios) bread refers to that which is to come and which will be given in the age to come, so that it may again be understood spiritually; others transfer the term to other meanings as well. But if it were true that, in praying, they make mention of the bread to be given in the age to come, why do they append, "Give to us day by day"? For it is still possible to see through these words that they make their request for daily food, as those who are plainly destitute. And "supersubstantial" (epiousios) should be understood as "sufficient." The blessed Apostle also used the word, having slightly altered it, regarding our common Savior Christ; for he said that he purchased for himself a peculiar (periousion) people, using "peculiar" instead ^C of "supersubstantial" (epiousios)—that is, that which is sufficient and in no way lacking in perfection.

"And forgive us our sins," etc.

(A f. 151) The Lord wishes his own disciples to be kind and forgetful of injuries, so that they may be able to say without reproach in their prayers: "Forgive us, for we have forgiven." "O the depth of the riches and wisdom and knowledge!" First, he commands them to ask for the forgiveness of their own transgressions, and then to confess that they themselves surely and by all means will forgive others; and that they might become, if I may so speak, imitators of the forbearance that dwells in them, they desire to become imitators of God, and the same kindness which they themselves show to their fellow servants, they seek to receive in equal measure from God, the ^D distributor of justice, who knows how to have compassion on all. And let no one think that it is allowed for just anyone to say, "Forgive us our sins." For it would not be fitting for those who continue in wrongdoing to say, "Forgive us our sins," but rather for those who have already departed from their former faults and strive henceforth to live in a holiness-befitting manner. It is necessary, therefore, to ask God for the forgiveness of sins after we have first forgiven those who have wronged us in some way, provided that they have sinned against us, and not against the divine and supreme majesty. For truly, of those offenses,

^A we have power only over those committed against us.

*And lead us not into temptation.*

Up to this point Luke recites the prayer; but we find that Matthew adds: *"But deliver us from evil."* These sayings have a very strong connection; for it is consistent that if we do not enter into temptation, we are delivered from evil. Indeed, if anyone were to say that to be delivered is the same thing as not entering into temptation, he would not depart from the truth. By teaching us to speak in this way, He certainly does not wish us to be soft or timid, but rather manly and eager for any laudable work; furthermore, also modest and poor in spirit; and not to imagine that we will be superior in every sort of temptation. For sometimes an intolerable consternation falls into the soul of man, and the weight of temptation shatters even the most confident mind. It is necessary, therefore, not to be over-bold in temptations, but rather to consider the weakness of our own mind. Therefore, let us indeed pray not to be tempted; but when the necessary occasion calls for it, then indeed, then it is necessary to contend using all our strength. For the kind of temptations is twofold: for one is tempted either by men of a different sect, or by the passions of ignominy. We ought, therefore, while involved in such grave evils, or even before they happen, to pray and say: *"Lead us not into temptation."* But when the temptation itself arrives, then stand bravely, rebuke the flesh, put a bridle on your mind, and ask for help from God. For the Savior and Lord of all will then help you ^C and grant victory.

V. 5. *And He said to them: Who among you shall have a friend? etc.*

Wonderful is this order of thoughts. For the Savior taught how it is necessary to pray, at the request of the holy apostles. But it was right that those who had received this most venerable and saving teaching from Him should indeed act according to the given norm, but without distaste and sloth: nor, if they are not heard at the first prayer or even the second, should they cease from prayers, as if they had no utility. Lest, therefore, this should happen to us, and we suffer detriment from such pusillanimity, under the form of a parable He shows clearly that sloth harms prayers, and that perseverance is most useful. Come then, let us convert what was shown in the form of a parable into the reality of the matter. Pray importunately, approach the benevolent God; and if you see the concession of grace delayed, do not lose heart ^D nor fall from the hope you have taken up, for perhaps...

you are saying foolishly to yourself: "I have approached often, I have wept, I have prayed, and I was not heard; for naught of what I asked has been brought to a close." But you should consider this rather within yourself: the Steward of all things knows our circumstances better than we do ourselves; sometimes you ask for things beyond your measure; He who gives knows the time appropriate for acts of generosity. Therefore, we must offer our prayers to God both intelligently and intently, even if there be a delay in the requests. For that which is obtained without effort and received too easily tends to be despised.

^B V. 8. *I say to you, and if he will not give him,* etc.

These words, "I say to you," fulfill the power of an oath. God does not lie, even if what He has promised comes to pass without an oath; but in order that there may be no excuse for the smallness of our faith, He sometimes confirms those hearing Him with an oath. And by saying "seek," He enjoins toil; for that which is sought is always found somehow through toil. He who knocks shakes the door with his hand, so that the master of the house, unable to bear the disturbance of the knocking, may open, even if unwilling. Learn, therefore, from the things that happen among us the pursuit of what is useful: knock, be bothersome, pray; such should they be who ask something from God. It is necessary, therefore, to pray intelligently and intently. And if there should be any delay in the requests, one must not grow weary nor desist. Indeed, the most wise Paul writes: *Pray without ceasing* [I Thess. v, 17]. For the devil disturbs us not a little, at times ensnaring us with unexpected dangers and driving us into various sins. Then, in addition to this, the law of congenital love of pleasure lurks in the members of the flesh, warring against the law of our mind, as it is written [Rom. vii, 23]. Moreover, there are the heretics who fight against the dogmas of the truth. There is need, therefore, of frequent and continuous prayer. *For our weapons are not carnal,* as it is written [II Cor. x, 4], *but are powerful in God.*

*But which of you, if his son asks for bread, will a father give him a stone?*

^C The Savior teaches us again another of the things necessary for our profit. For we approach the benevolent God at times, making prayers about each matter as seems good to each; but sometimes we are not discerning or examining what is truly beneficial and what, if given by God, provides profit—and what, instead, would be harmful if we received it from God. But rather, with an inconsiderate impulse of the will, we fall into desires full of destruction. When, therefore, we ask for something of this kind from God, we shall by no means receive it, but rather make our prayer worthy of laughter. And let us learn from Him what is the reason for this. *What man is there among you, who if his son asks for bread, will he give him a stone?* It is as if He said, by an image or an evident example taken from those among you yourselves, understand the power of things spoken by me.

For you are a father of children, and in every way you desire to benefit them out of much and great affection. When, therefore, one asks for bread, you provide it promptly and gladly, knowing well that he is seeking food that is beneficial. But when a small child, having a lack of understanding and not yet knowing how to discern the nature of objects seen, asks for a stone that he may eat, do you give it to him, He says, or do you rather turn him away from that harmful desire? Let the same argument hold true also regarding the serpent and the fish, and regarding the egg and the scorpion. Therefore, He says, if you, being evil—that is, having a mind susceptible to malice and not simple toward the good, such as God who is over all—know how to give good gifts to your children, how much more will your Father who is in heaven give a good Spirit to those who ask Him? ^A That is, spiritual grace, which is entirely good; and if anyone receives it, he shall be thrice blessed. Therefore, if you wish to receive any such thing, approach gladly; for the Father who is in heaven, being a lover of virtue, will readily consent.

*And He was casting out a demon, and it was mute.*

We say that the man who was called mute here is the one who could not speak; nor was this an infirmity of nature, but the treachery of a demon who had bound his tongue. Wherefore he also had need to be brought to Christ by others; for since he was mute, he could not make request for himself by his own voice. Whence the Lord does not even require faith from him, but immediately cures the infirmity. *And the crowds marveled.* When this had been cleansed and the miracle had been performed, the multitude was applauding Christ with praises, and vied to crown the miracle-worker with glory befitting God. ^B But some of them, He says—and these were the Scribes and Pharisees, having a heart drunken with insanity and envy—have even made the miracle an addition to the malady. For disparaging the things done divinely by Christ, they attributed the power to do all things to the devil; for they said that it was through him that He cast out the demons. ^C Christ, therefore, as if thrusting the wicked demons down into an abyss, and not willingly removing them, sent them out through those who possessed them. Although He deserved to be marveled at for this, He did not escape the words of those who were accustomed to malignedly blame. For they have dared to say, treating the miracle as a crime: *This one does not cast out demons except by Beelzebul.*

*But others, tempting,* etc. Others, pricked by the same stings of envy, sought to see a sign from heaven from Him, almost shouting: Although you have cast out a wicked demon from a man, yet this is not a great portent, nor does the matter demonstrate divine power. We have not yet seen anything similar to the ancient miracles. Show us something that appears to be done from heaven without any doubt. ^D Moses caused the people to cross, making the middle of the sea passable for them; he struck the rock with his staff and showed it to be a mother of rivers, and fountains gushed forth from the hard stone. Likewise, after him, Joshua halted the sun against Gibeon, and the moon

^A Likewise, Jesus ^B after him made the sun stand still over Gibeon, and the moon over the valley of Arnon. He made the Jordan stand still, and cast a bond upon its streams. But you have shown none of these things. For to wish to ask for a sign from heaven would betoken nothing other than that they entertained such reasonings about Him at that time. And what says Christ to these things? *But he, knowing their thoughts, etc.*

^A First, He reveals Himself to be God, in that He knew what was secretly whispered among them; for He knew their reasonings. Then, ^B to turn them away from such a grave impiety, He brings forward nothing from the Scriptures, to which they would not have attended, and would even have misinterpreted, but reasons from things happening in common life. For a city, He says, or a house, if it labors under discord, is quickly dissolved; and a kingdom, than which nothing is usually stronger. If, therefore, I also, having a demon, cast out demons by his help, there is sedition among the demons; and if they stand against one another, their power has perished. For [unity] verifies the genuineness of kingdoms under [a ruler's] hand. It also verifies houses, if those within them in no way oppose one another. He would have also verified the kingdom of Beelzebub, had He not been willing to see it working things contrary to itself. How then does Satan cast out Satan? Therefore, the demons are not cast out willingly from men. For Satan, He says, does not fight against himself; he does not strike his own guards, but rather fortifies his own kingdom. It remains, therefore, to understand that I crush Satan by divine power.

^C The most perverse multitude of the impious Pharisees defamed Emmanuel and dared to slander His glory, impiously calling [it] the assistance of Beelzebub for being able to drive out the spirits of those afflicted with evil. Therefore, through the prophet Hosea, Emmanuel Himself cried out against the unbridled speech of the Jews, saying: "Woe to them, because they have departed from me! They are miserable, because they have acted impiously against me. I, indeed, redeemed them, but they have spoken false things against me."

*Your sons, in what do they cast them out?* ^D For the blessed disciples were Jews and born of Jews according to the flesh. These had received authority over unclean spirits from God, and indeed delivered those who were possessed, calling out to them the words, "In the name of Jesus Christ." Therefore, He says, if the sons who have come from among you crush Beelzebub in my name, rebuking his guards and casting them out of those possessed without concern, how is this not a manifest calumny, having much ignorance also mixed in, if one says that I borrow power from Beelzebub? You are therefore refuted by your own [sons]. ^D Because such a suspicion of theirs was shameless, therefore also, being terrified by the fear of many, they did not presume to bring their accusations into public, but were constantly turning them over in their minds with themselves.

^A And by the testimony of their own sons—for they, having received from me the power and the vigor, do cast down Satan and drive him out of those possessed against his will; while you, in the meantime, say that I use his powers to work miracles.

V. 20. *But if I with the finger of God cast out devils, etc.*

Since the things said by you lack truth, and are futile and false, and even can be called calumnious, it is established that I cast out demons by the finger of God. ^B Now he calls the Holy Spirit the finger of God. For Christ himself is named the hand and arm of the Father, as he works all things through him. The Son, in like manner, works in the Spirit. Just as, therefore, a finger is attached to the hand, not being foreign to it, but naturally existing in it, so also the Holy Spirit, by the reason of consubstantiality, is united toward unity with the Son, even though he proceeds from God the Father. For all things, as I said, the Son works through the Spirit who is consubstantial with him. Nevertheless, he says, "I cast out demons by the finger of God," now also in a dispensational manner as a man. For the Jews, possessing a corrupted and foolish mind, would not have endured it had he said that he casts out demons by his own Spirit. And note carefully, I pray, that while the Father works miracles through the Son, it is the Spirit who works them. For he himself was working in that temple of his; and those whose operation is one, their nature is also the same. ^C Everywhere, therefore, being driven toward the truth, let the adversaries of the Spirit hate the vomit of their own deceits, let them return to their senses toward God, and let them seek from him the light of truth, which the kind Savior will not deny. *If then*, he says, *I, being a man and having become like you, by the Spirit of God cast out demons, it follows that human nature* in me first has attained a kingdom befitting God. For it glories in crushing Satan and in rebuking impure spirits. These words signify: "The kingdom of God has come upon you."

V. 21. *When a strong man armed keepeth his court, etc.*

Since it was necessary for a discourse of this kind to be drawn out to many meanings, he uses a clear and most limpid example, by whose help whosoever wishes may be able to know that he has conquered the prince of this world ^D and has, as it were, enervated him, and having despoiled him of the fortitude clinging to him, has delivered the plunder to his friends. For as long, he says, as the strong man retains his force and guards his own property, he fears no violence. Nevertheless, if one stronger than he comes upon him and overcomes him, then he is despoiled. This is indeed a similitude spoken regarding men; yet an equal calamity awaits the hater of virtue.

the devil. For before the advent of the Savior, he was in great power, having gathered up strange flocks—it is clear that they were those of the God over all—and holding them, as it were, in his own fold. But since the Word of God, who is beyond all things, the giver of all strength and the Lord of powers, fell upon him, having become man, all his vessels were plundered and his spoils were bound. For those who were formerly held by him in atheism and error have been called through the holy apostles to the knowledge of the truth and have been brought to God and the Father through faith in the Son.

^A *He that is not with me is against me.* (Luke 11:23) For I have come, he says, that I might deliver all from the hands of the devil, that I might set free those who were captives, and enlighten those who were darkened, and raise the fallen, and heal those who were broken, that I might gather into one the children of God, namely, those who were dispersed by him. But Satan, not being with me, attempts to scatter what I have gathered and saved. How then could he who fights against my dispensations give me power against himself? Is it not foolish to imagine that such a thing has happened? Whence, therefore, has it come to pass for the people of the Jews to fall into such opinions concerning Christ? He himself has explained, saying:

*When the unclean spirit is gone out of a man, he walketh through dry places, etc.* (Luke 11:24) ^B That this whole parable is directed towards the Jews, Matthew has made clear, exclaiming: *So shall it also be unto this wicked generation.* (Matt. 12:45) For as long as they were in Egypt, serving and living according to the customs and laws of the Egyptians, they were teeming with every impurity, and the wicked spirit was a dweller within them. But after they were redeemed by God, who had compassion on them, through Moses, and they had the Law as a pedagogue, calling them to the light of true knowledge of God, the profane and unclean spirit was driven out. At that time, too, they sacrificed the lamb in the type of Christ, and were signed with the blood, and escaped the destroyer. But since they have not believed in Christ, but have thrust aside the Redeemer, behold, the unclean spirit has again fallen into them, and far more grievously than before; for he found their heart empty and devoid of all piety, and as it were swept, and he dwelt within them. For just as the Holy Spirit, when he sees the heart of man ^C void of all impurity, takes up his abode and dwells and rests therein, so also the unclean spirit loves to dwell in the souls of the lawless. For they are, as I said, void of all virtue. Therefore, the last state of those from Israel has become worse than the first. For as the Savior’s disciple said: *It were better for them not to have known the way of righteousness, than, after they have known it, to turn back from the holy commandment delivered unto them.* (2 Pet. 2:21) For there has happened to them that which is in the true proverb: The dog has returned

to his own vomit, and the sow that was washed to wallowing in the mire. ^A From these very things which they dared, one might observe that they were returning to their own vomit, and were preparing themselves to wallow again in the mire they had left, and have fallen back into the error in Egypt. For the unclean spirit has entered in again, and, according to the voice of the Savior, the last state has become worse for them than the first.

V. 29. A sign is sought, and a sign shall not be given to it.

Malicious is this demand; therefore they obtain nothing, according to the saying: "The wicked shall seek me, and shall not find me." ^B And if it had been possible for Jesus not to be willing to suffer the death of the cross in the flesh, not even this sign would have been given to the Jews. But since the passion under heaven was inevitable for the salvation of the world, it was given to them unto condemnation. And that the destruction of death through his resurrection from the dead is a very great sign of the God-befitting power and authority of the incarnate Word, will be sufficient, I think, for pious men to be persuaded, by the very fact that Pilate’s soldiers, who were guarding the Lord's tomb, were induced by much money to say that during their sleep the body had been stolen. Not even to this sign, then, did the Jews believe. Wherefore he also quite reasonably said concerning them, "The Queen of the South shall rise," etc.

V. 31. The Queen of the South shall rise in the judgment, etc.

A barbarian woman hastened to hear Solomon, ^C and traveled so great a distance for this cause, that she might learn by hearing the doctrine concerning visible things, the nature of animals and herbs. But you, while present and hearing from the very Wisdom herself who has come to you, speaking about invisible and heavenly things, and confirming her words by works and miracles, do you turn away from the word, and pass over the wonder of the oracles without noticing? Why, then, is he who is here more than Solomon—that is, in me? And notice for me again the ingenuity of the saying: for why does he say *here*, and not rather *in me*? To persuade us to have humble thoughts, even if we should be filled with spiritual gifts. Besides, it was not unlikely that the Jews, if they had heard "There is more than Solomon in me," would have spoken of him in their customary way: "Behold, he calls himself better than the kings who were renowned among us." ^D Therefore, for the sake of dispensation, the Savior says *here* rather than *in me*. He also says that the people of Nineveh will rise to condemn the Jews at the time of judgment. Yet they were cruel and barbarian men, but by nature...

Cyril, from the commentary on the Gospel of Luke.

^A For they were raw and barbarian men, not knowing the God who is by nature and in truth, utterly uninstructed in things decreed through Moses, and ignorant of prophetic discernment. But even so, having such a disposition, they repented, he says, at the preaching of Jonah; they were therefore by far better than those from Israel, and will judge them. But hear the words themselves: "The men of Nineveh shall rise in the judgment with this generation, and shall condemn it, because they repented at the preaching of Jonah; and behold, a greater than Jonah is here."

V. 33. No man, when he hath lighted a candle, putteth it in a secret place, etc.

^B And what was the need for such words? He employs a refutation against the Jews which he draws from their own depravity and ignorance. For they said that he performed miracles not so that faith might be increased, but so that he might have many following him, and might snatch applause from those who saw the signs. He therefore repels this calumny, and takes the usage of a lamp as an example; for a lamp always sits on high and on a stand, so that it may be useful to those who see. And what is to be concluded from this, let us consider. For before the arrival of our Savior, the father of darkness, that is, Satan, darkened the world under heaven, and with an intellectual mist blackened all things. Since, therefore, we were in this state, the Father gave the Son as a kind of lamp to the world under heaven, so that the divine light might shine upon us, and rescue us from the diabolical mist. But, O Jew, if you indeed blame the lamp because it is not hidden, but rather, being placed on high upon a stand, gives light to those who see, then, I say, rebuke Christ also, because he did not wish to lie hidden, but rather to be seen by all, and because he illuminates the darkened, and imparts the light of true knowledge of God. Therefore, he did not perform the miracles simply that he might be marveled at, nor so that he might become famous by them, but rather so that it might be believed that, being God by nature, he became man for our sake, and did not depart from being what he was. But as on the stand of the holy Church, shining with his preaching, he illuminates the minds of all, filling them with divine knowledge.

He asked him, a certain Pharisee, that he might dine with him. ^C (A f. 162) The most wise Paul speaks truthfully, saying that Christ entered into the world to save sinners. For indeed, for this cause, having brought himself down to emptiness, he appeared on earth in the flesh, and lived among men. It is possible to see that this is a fact through the words offered here. For how is it not evident to all that the workshop of the Pharisees has always been wicked and profane, nourished by envy and arrogance, and emboldened against our common Savior Christ? Why then did he become a guest among them? Did he not know the crookedness that was in them? But who could say this with impunity, when there is nothing that God does not know? What then? Did he not know them well ^D

^A enough to try to instruct them, imitating the best of physicians, who apply the remedies of their own practice more vigorously to those who are more gravely ill? For as He Himself says somewhere, "They that are whole need not a physician, but they that are sick." [Matth. ix, 12] Therefore, while the Pharisee invites Him to a feast, according to the intention he had in mind, the Savior of all, as I have said, humbles Himself to this house by way of economy, but uses the occasion for a `mystagogia`. The stubborn Pharisee provided the material for the discourse. For the evangelist says he was amazed that Christ had not washed before dinner. He was scandalized, he says, because He, while having the reputation of a just man and a prophet among them, did not comply with their most foolish customs. For they used to wash before partaking of food, as if cleansing themselves of every defilement; and this was very foolish indeed. For while the washing with water is indeed very useful for bodily filth, how can it cleanse anyone from the defilement of the mind and heart? But we say this: O foolish Pharisee, you boast greatly of your knowledge of the Holy Scriptures, and you claim to understand the Law of Moses. Tell us, therefore, where has Moses commanded this to you? What commandment given by God can you cite, which ordains that men must wash before taking food? Indeed, water of purification was given through the Mosaic ordinance for the cleansing of bodily filth, bearing the type of the truly holy and cleansing baptism, I mean that which is in Christ. Furthermore, those who were called to the priesthood were washed with water. And so the divine Moses washed Aaron with water, and the Levites with him; the Law thereby demonstrating, through the typical ^B and, as it were, shadowy baptism, that even their priestly service does not possess perfect sanctification, but rather requires the divine and holy baptism in order that a true cleansing may be brought about. And in another way, it signifies to us that the holy and chosen nation before God, that is to say, us, is perfected unto sanctification and cleansed from every defilement by the Savior of all, through holy and venerable baptism. It is evident, therefore, that it is nowhere commanded in the Law that we must wash before food. Why then do you marvel, or for what reason are you scandalized, O Pharisee? What then does the Savior do? He makes an opportune rebuke. For hear: ^C V. 39. "Now do you, Pharisees, make clean the outside of the cup and the platter," etc.

The Lord could have used another kind of language when He wished to admonish the foolish Pharisee; nevertheless, He seizes the present opportunity and weaves His doctrine out of the things at hand. For as at the time of a meal and at table, He takes an evident analogy from the cup and the platter, and shows that those who sincerely worship God must be pure and washed, and not only free from bodily stains, but also from those hidden within the mind; just as it is fitting that the vessels used at tables should not be cleaned only of external defilements, but one should also... ^D

^A be free from internal ones. For He who made what is on the outside, He says, has also made what is on the inside; that is to say, He who created the body has also fashioned the soul. Therefore, as creatures of the one God who loves virtue, we must have a commensurate purification. But this was an unusual thing for the Scribes and Pharisees; for they were eager to do everything only for the sake of appearing pure. They were like whitewashed tombs, according to the very voice of the Savior, beautiful on the outside, but inside full of dead men’s bones and all uncleanness. But Christ does not wish us to be like such men, but rather holy and blameless in soul and body. And so, one of our own said: “Cleanse your hands, ye sinners, and purify your hearts, ye double-minded.” And indeed, Isaiah also speaks from the person of ^B God: “Wash yourselves,” he says, “be clean, take away your wickedness from your souls before my eyes.” Observe the precision of the words: for while wicked men might sometimes escape the eyes of men, they can by no means deceive the eyes of God. What remedy, then, did the Savior give them after His reproofs? “But give alms of such things as ye have, and behold, all things are clean unto you.” ^C Although we say that there are many ways of being found acceptable, such as gentleness, humility, and virtues akin to these; why, then, leaving these aside, does He command them to be merciful? The Pharisees were most avaricious, and they amassed money with insatiable hands. And so, indeed, the God of all said somewhere concerning them: “How is the faithful city Sion, full of judgment, become a harlot? Justice dwelt in it, but now murderers. Thy silver is adulterated, thy tavern keepers mix wine with water; thy princes are disobedient, partners of thieves, loving gifts, following after rewards, not judging for the orphans, and not regarding the cause of the widows.” He has therefore applied His teaching economically toward the illness that dominated them. “Ye tithe mint and rue and all manner of herbs, etc.” ^D For those things which they ought most especially to fulfill, these they passed over as trivial—that is, judgment and the love of God—while they observed only those commandments precisely, or rather, commanded the people under them to observe them, because they were a vehicle and an occasion for many offerings to them; so that they would not even overlook the tiniest herbs, worthy of no account. Yet the business of love toward God

^A is, in no way to offend Him, to fear the transgression of the whole law, to exercise righteous judgment, and perhaps to count the divinely revealed commands worthy of care, and not to be indolent regarding the necessary things, while looking accurately only to profitable things, but to make the judgment on each matter impartial; for to judge unjustly is not the characteristic of those who keep the love owed to their brothers. Therefore, since they did not keep the necessary and essential things of the law, they were eager to take tithes even of the most trivial things.

v. 43. *You love the first seats in the synagogues, etc.*

By these things with which He rebukes them, He makes us better; for He wills us to be without desire for glory, and not to pursue the appearance of virtue rather than its truth; which is what the Pharisees were accustomed to do. For to be greeted by some, and the love of taking precedence, does not by any means signify that we are virtuous; for this happens to many, even those who are not good. The Savior demonstrates this, immediately adding: *Woe to you, Scribes and Pharisees, hypocrites, for you are as the graves which appear not, and the men that walk over them know it not.* ^B For to seek greetings from everyone in the marketplace and to be zealous about highly valuing taking the lead in gatherings is no different from unseen graves, which are distinguished indeed with outward ornaments, but within are full of all impurity. Here, observe with me hypocrisy being extremely disparaged, and the habit of doing everything to catch the favor of men. Therefore, the blessed Paul says: *If I yet pleased men, I should not be the servant of Christ.*

v. 45. *Master, in saying these things you also insult us.*

To be rebuked is generally grievous to every person. But this thing is not useless ^C to the pious, for it changes them for the better. See that those called lawyers among the Jews labor under this disease. For the Savior of all was rebuking the Pharisees as those wandering from the straight path. But the company of the impious lawyers was indignant; for they take themselves as guilty of this accusation, and think that what Christ said of those others was said about them. But it would surely have been better to accept the reproof as good, and to seek a remedy for their infirmities, rather than ignorantly calling reproof an insult, which could have been useful and beneficial. What, then, does Christ say to these things? He intensifies the reproof ^D and beats down their vain arrogance, saying:

v. 46. *And woe unto you, you lawyers, for you burden men with burdens, etc.*

He forms his word toward them as if by a clear example. For the law was without doubt burdensome to the Israelites; which the divine disciples also confessed, saying

in the Acts: "And now why do you tempt God, to put a yoke upon the neck of the disciples, which neither our fathers were able to bear?" And Christ himself taught us this, calling out and saying: "Come unto me, all you that labor and are burdened, and I will refresh you; take up my yoke upon you, and learn of me, because I am meek, and humble of heart: and you shall find rest to your souls." He calls those who are under the law "laboring and burdened," and calls himself "meek," as if the law did not possess this. For ^A as Paul says: "A man making void the law of Moses, dieth without any mercy under two or three witnesses." Woe therefore to you, O lawyers! For binding up unbearable burdens, and then imposing them upon those under the law, you yourselves do not touch them with a finger. For while commanding the law of Moses to be kept inviolable, and inflicting punishment upon those who set it aside, they themselves did not deign to perform any of the things commanded. The most wise Paul also rebukes those who are accustomed to do these things, saying: "Thou therefore that teachest another, teachest not thyself? Thou that preachest that men should not steal, dost thou steal? Thou that sayest, men should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, by transgression of the law dishonorest God?" A teacher is disqualified when he has a manner of life incompatible with his teaching. To this man the Savior himself has decreed a bitter punishment, saying: "He that shall do and teach, he shall be called great; but he that shall teach and not do, he shall be called the least in the kingdom of heaven."

Woe to you, for you build the monuments of the prophets; and your fathers killed them.

^B Having declared the evil workshop of the lawyers itself disqualified, he weaves a common rebuke for all the teachers of the Jews. But let us inquire precisely what he says. The fathers of the Jews killed the holy prophets at various times, who brought the divine word to them; but those who came after them, confessing that the prophets were venerable and honorable, adorned their tombs, or monuments, bestowing upon the holy men the most fitting honor. Therefore, those whom their forebears had killed, while the descendants considered them holy men, they became judges of those who killed them; for through those things by which they acknowledged honor to the slain, they accused those same people of having acted impiously. But those who condemned their own fathers for such terrible murders were themselves soon to be entangled in the same evils, and to proceed through the same crimes, or rather, even worse ones. For so long as anyone investigates the injustices of others, judging by natural reason, he sees the baseness and blames it; but when he himself experiences the same passions of soul, then, as if blind, he falls into them. These men, therefore, killed the author of life; and ^C

^A to their impieties against him, they added also the murders committed against his divine disciples. For the Savior, the Wisdom of God, says to them: "I will send to them prophets and apostles, and some of them they will kill and persecute," and so on. Here he calls the apostles prophets, as well as the successors of the apostles, the pastors and teachers of the Churches, who are adorned with the gifts of grace through the Spirit, both in prophecy and in teaching. He therefore foretells the evils that are about to befall the generation of the Jews, because of their insatiable bloodlust; for the blood of all the prophets shed from the foundation of the world until this generation is about to be exacted. It is reasonable to understand here by Zacharias the father of the Forerunner, whom ^B unwritten tradition reports the Jews killed between the temple and the altar, because he had prophesied—or rather, had demonstrated the Virgin and Mother of God, and Jesus Christ, the God and Savior about to be born from her, who was to be sent to their nation as a kind of king and Lord—and because he had not dismissed the holy Virgin herself, after her conception by the Holy Spirit, from the station of the virgins which was in the sacred place between the temple and the altar as though she were a married woman, but had acknowledged her as still a virgin and permitted her to remain in her accustomed station. Having heard these things, the Jews, fearing that he might bear witness to the king expected from his prophecy, and wary lest they should become subject to a king who would oppress them with his rule, flew into a rage and laid hands upon him. ^C

— Of Nyssen: This Zacharias was a priest, led by the gift of prophecy to the knowledge of hidden things. Having been initiated into the mystery of virginity concerning the incorrupt birth, he did not remove the incorrupt mother from the place assigned by the law for virgins in the temple, warning the Jews that this maiden was a virgin, and that the great God and Savior Jesus Christ would spring from her. This place was the space between the temple and the altar. And when the Jews heard these things, fearing that they might become subject to a king, they killed the man who bore witness to such things, sacrificing the priest at the very altar.

— Severus also says to the same effect, that it is recorded by unwritten tradition that the Jews killed the priest Zacharias, the father of John, between the temple and the altar, for the same reason which Nyssen also related. ^D

— Of Origen: We find in the Books of Kings a priest named Zacharias, killed near the temple and the altar by Joas, king of Judah; but Josephus records that the Zacharias, son of Barachias, was the father of the Baptist; for they cannot... [index: entries preserved]

^A be held responsible for the blood of the prophets, if they did not slay them, but feared lest the King expected from his prophecy should be subdued to them, as he was about to oppress them. Therefore, they manipulate the priest who was testifying to these things concerning the offspring, while he was performing his priestly duties at the very altar.

"Verily I say unto you, it shall be required of this generation." ^B Even if by using a demonstrative he says, "of this generation," we do not perhaps say that he signifies only those present and listening, but everyone who is a murderer and guilty of shedding blood: for like is joined to like, as something brotherly and homogeneous, according to that word: "This is the generation of them that seek the Lord." And that: "You will keep us from this generation."

"You have taken away the key of knowledge: you yourself have not entered in," etc.

^C We say that the key of knowledge is the Law itself, and justification in Christ, clearly through faith in him. For the Law was indeed in shadow and figure; yet the figures give shape to the truth, and the shadows depict for us in many ways the mystery of Christ. A lamb was slaughtered according to the Law of Moses; they ate its flesh and smeared the doorposts with its blood; and thus they overcame the destroyer. But the blood of a common sheep could not have averted death; therefore, Christ was being portrayed in the lamb, enduring slaughter for the life of the world, and by his own blood saving those who partake of him. One could add many things to this, from which it is permitted to recognize the sacrament of Christ delineated by the shadow of the Law. And Christ himself said somewhere, addressing the Jews: "There is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me." And again: "Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. And ye will not come to me, that ye might have life." For every word of inspired Scripture looks to him and is stretched toward him. The so-called lawyers, therefore, since they were busy with the Law of Moses and were not ignorant of the holy prophets' utterances, ought to have opened, in a way, the gates of knowledge to the Jewish crowds. For the Law serves as a tutor leading to Christ, and the pious proclamations of the holy prophets also lead toward the knowledge of him. But the so-called lawyers did not do this; on the contrary, they took away the key of knowledge; so that you may understand the guidance through the Law, that is, faith—it is clear that the knowledge of the truth comes through faith in Christ. And so the prophet Isaiah says somewhere: "Unless you believe, you shall not understand." For without faith, it is impossible to be pleasing at any time. The lawyers, therefore, took away the key of knowledge; for they did not allow anyone to believe in Christ, the Savior of all. He performed miracles in various ways; but they, although they ought to have marveled at these things, cursed his miracles, and creating a scandal for the people subject to them, were saying:

^A “This man does not cast out demons unless by Beelzebul, the prince of the demons.” Do you see how they were taking away the key of knowledge in these matters? He was teaching in the synagogues, and was making clear to those who heard him the good, perfect, and well-pleasing will of the Father; yet they were found to be leaving even these mystagogies of his not without blame, for they were loudly calling out to the crowds: “He has a demon and is insane; why do you listen to him?” They had therefore, in truth, taken away the key of knowledge; they themselves did not enter, and those who were entering they prevented.

V. 53. *The Scribes and the Pharisees began to press him hard, and to provoke him to speak of many things.*

^B Being chagrined at the rebukes, they began, he says, to press him hard. Now to "press hard" in this context is equivalent to being importunate and angry, or rather, to be resentful. And they were attempting, he says, to provoke him as well to speak of many things. And what again is it to "provoke him to speak"? They were demanding that he should immediately and somehow inconsiderately return an answer to their cunning questions, thinking that he would surely succumb and speak something in a tumultuous fashion that would not escape calumny. But they did not know that he was God; rather, they had become despisers, arrogant and insolent. For this reason Christ warned his own familiars, that is, his disciples, to beware of them. Hear, therefore:

CHAPTER XII

V. 1. *Above all, beware of the leaven of the Pharisees.*

The Lord surely wishes his disciples to beware of this; calling hypocrisy the leaven in this place. For it is a thing detestable to God: and it does indeed lie hidden for a brief time, yet it comes out, and that too not long after. For that no act or word of ours can be hidden from the eye of the Godhead, he demonstrated, saying: “Nothing is covered that will not be revealed.” — For every word of ours and every deed will be manifest on the day of judgment. Vain, therefore, is hypocrisy; but we ought to be seen as true worshipers. — ^C Perhaps he teaches, in accordance with the prior thought, that all things said and done by us in secret will be clear to the all-seeing eye, and will be revealed to others as well.

^D V. 4. *But I say to you, my friends: do not be afraid of those who kill the body.*

He instructs those who love him in spiritual fortitude. “For I say to you,” he says, “my friends.” He trains those who love him in spiritual courage.

^A And it would seem that this discourse does not befit everyone indiscriminately, but rather those in whom it can be seen that there exists a love for him with their whole heart; those to whom it is also fitting to say: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or the sword?” For those who are not thus disposed are very easily unsettled and are more prone to apostasy. But those who think the same things as he does, and who strive to follow in his footsteps, would say with the divinely inspired Peter: “Since Christ suffered in the flesh for us, arm yourselves also with the same mind.” For he willingly endured death for our sake, as he possessed a love for us that is beyond comparison. We have, therefore, heard him saying clearly: “Greater love than this no one has, that one should lay down his life for his friends.” How then would it not be among the most absurd things, not to render to Christ, as though it were an especially due grace, that which we first received from him? Otherwise, we must also be careful that, while we look after the safety of our life, we do not fear death, but rather imitate the faith of the holy Fathers. The patriarch Abraham offered up his only begotten son when he was tested—I mean Isaac—reasoning that God is able to raise even from the dead. What fear of death, then, will remain for us, since Life has destroyed it? ^B It is also fitting to reflect on this point: for crowns are found through labors. And while men extend their wrath only up to the body, and the death of the flesh is the end of their design against us, yet when God punishes, the retribution does not stop at the flesh alone, but the immortal and wretched soul itself is also implicated in the torments. Therefore, let there come instead a death with a good reputation, which transfers us to the beginning of eternal life, where happiness is altogether prepared by divine generosity. ^C And so that he might also provide another source of comfort for our minds, he added of necessity: “Are not five sparrows sold for two pennies? And not one of them is forgotten before God.” ^D He added also that “The hairs of your head are all numbered.” Do you see how much care he has for those who love him? For if he extends his reach to these things that are so very insignificant, and stoops, so to speak, to the smallest of all creatures, how could he possibly forget those who love him, or be ignorant of anything that happens to them—he who cares for them so greatly as to know each detail of their lives intimately, and to have them, so to speak, numbered? Either, therefore, he will not allow them to fall into temptation, or he will allow it by wise counsel, so that through patience we may be glorified. For

he who has permitted one to fall into a snare will by all means provide the capacity to endure it. ^A

V. 8. Whosoever shall confess me before men, etc.

Come now, it is right to know first of all who the person is that confesses Christ, or how one might rightly confess Him. The all-wise Paul therefore writes to us: "Say not in thy heart: Who shall ascend into heaven? that is, to bring Christ down; or who shall descend into the abyss? that is, to bring Christ up again from the dead. But what saith the Scripture? The word is near thee, even in thy mouth and in thy heart; that is, the word of faith which we preach. For if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him up from the dead, thou shalt be saved. For with the heart we believe unto justice, but with the mouth confession is made unto salvation." ^B In these words, the whole mystery of Christ is excellently interpreted. For it is necessary first to confess that the Son, who has appeared from God the Father, the Only-begotten God the Word, who is of His substance, is the Lord of all; not as having obtained dominion from without and by [external] attribution, but as existing as such by nature and in truth, just as undoubtedly the Father does. Then, one must believe that God raised Him from the dead, having obviously become man and having suffered in the flesh for us; for it is in this way that He rose from the dead. The Son, therefore, as I said, is Lord, and He is not to be compared with others to whom the name of lordship has been given and attributed. For the only natural Lord is the God the Word who is above all created things. "For there is one Lord Jesus Christ, by whom are all things." ^C But neither shall the Father be excluded from lordship, since He is God by nature, nor shall the Son slip away from being God, for He is Lord by nature. For it is inherent in the one divine essence, which is above all things, that it should be entirely free and exempt from every yoke of slavery, and rather have all creation subjected under its feet in a servile manner. Therefore, even though the Only-begotten God the Word became man just as we are, insofar as human condition is concerned, and was brought under the yoke and slavery, He did indeed pay the didrachma to the Jewish tax-collectors according to the law of Moses for the sake of the plan of His incarnation, yet He did not hide the splendor of the majesty that belonged to Him. For He asked the blessed Peter: "The kings of the earth, from whom do they take tribute or taxes? From their own sons, or from strangers?" And when he said: "From strangers," He replied: "Therefore the sons are free." ^D The Son is therefore Lord by nature, insofar as He is free. And the wise Paul taught us this again, writing thus: "But we all, beholding the glory of the Lord with open face, are transformed into the same image, from glory to glory, as by the Spirit of the Lord." And a little before: "The Lord, however, he says, is the Spirit." Where

there is the Spirit of the Lord, there is liberty. ^A Observe how he says the Lord is the Spirit; not as if from generation—for he is Spirit, and not the Son—but because he is consubstantial with the Son, who is Lord and free, and through this natural identity with him he is testified to possess a liberty worthy of God. Whoever, then, shall confess Christ before men, as God and Lord, obviously, him in turn Christ will confess before the angels of God. Where indeed and how? Without doubt, at that time when he shall descend from heaven with the holy angels in the glory of his Father, at the consummation of the present age. There he will crown his genuine confessor; but others, that is to say, those who have denied and dishonored him, shall be denied. It is as if the Judge were saying to them the words spoken through the holy prophets concerning certain persons: "As you have done, so it shall be done to you; your retribution shall return upon your head." He will deny them, saying: "Depart from me, workers of iniquity; I do not know you." ^B And who indeed might these be? First, those who, upon the arrival of persecution, have cast away the faith; but disciples and teachers of heretics also deny him in the same way, namely, the Arians and the followers of the vain doctrine of Nestorius.

"Every one who speaks a word against the Son of man, etc."

^C How then is it fitting that this too be understood? For if the Savior wishes to signify this—that if anyone should say a contumelious word against a common man, he will obtain pardon upon repenting—then truly every difficulty is removed from this. For God, being good by nature, absolves from fault anyone who wishes to repent. But if the text here speaks of the Savior of all, Christ himself, how will he who has cast words against him be innocent and unpunished? We say, therefore, that as long as someone has not yet learned the power of the mystery of Christ, and has not yet recognized that he, who was God by nature, humbled himself into the conditions of our life and became man—if, I say, he has said something moderate, and things of the number of those that are venial, God forgives these to those who have sinned out of ignorance. For example: Christ said at one time, "I am the living bread, which came down from heaven, and gives life to the world." ^D Yet some, not knowing his glory and thinking him to be a common man, were saying, "Is this not the son of the carpenter, whose father and mother we know? How then does he say that I have come down from heaven?" And again, while he was standing and teaching in the Synagogue and was an object of admiration for all, some, says the Scripture, said: "How does this man know letters, having never learned?" For they were ignorant that all the treasures of wisdom and knowledge were hidden in him. These things deserved pardon, as having been said ignorantly and without ill-will. But to those, indeed, who have blasphemed against the very Divinity, there is an inescapable [judgment].

those who have blasphemed the Godhead, there is ^A inescapable judgment and everlasting punishment, both in this world and in the world to come. By "Spirit" in these words He designates not only the Holy Spirit, but the entire nature of the Godhead. For the Savior himself said in another place that God is a Spirit. Therefore, the blasphemy committed against the Spirit would be against the entire nature of the Most High; for there is only one nature of the Godhead understood in the holy and adorable Trinity.

V. 11. *Do not be anxious how or what you are to answer.*

Having cast in this fear, and having readied His hearers to withstand courageously those who cause them to fall away from the true confession of faith, the Lord bids them be untroubled regarding other matters—that is, regarding the method of their defense. For to those who conduct themselves faithfully and lovingly, ^B the Spirit supplies the fitting words, indwelling within them like a master.

V. 14. *Who made me a judge or an arbitrator over you?*

The Son was indeed appointed by God the Father, when He appeared among us, as prince and king over Sion, His holy mountain, according to the words of the Psalmist. And what excellent task He is to perform, He soon explains Himself: "I am come," He says, "proclaiming the commandment of the Lord." And what is this? Our Lord, as a lover of virtue, wishes us to withdraw from every earthly and temporal concern, not to contend with brothers, but rather to yield to them, even if they might happen to act against our interests; for, "From him who takes away your goods," He says, "do not require them back." ^C Rather, He bids us be solicitous of those things which are useful and necessary for the salvation of the soul. For those who are accustomed to living in this way, Christ establishes laws, by which they would become illustrious and notable. He says, therefore: "Do not provide gold, nor silver, nor copper in your belts, nor bag for your journey, nor two tunics." And again: "Provide yourselves with moneybags that do not grow old, a treasure in the heavens that does not fail." And further, when a certain young man approaching Him asked, "What must I do to inherit eternal life?" "Go," He says, "sell all that you have, and give to the poor." To those who offer their ^D mind’s neck to Him in ready obedience, He both pays care, and gives laws, and apportions the heavenly inheritance, and distributes spiritual blessings. However, to those who mind only the things on earth, He will rightly say: "Who made me a judge or an arbitrator over you?" Thus, He rejected that man as troublesome and unwilling to learn any of those things which it behooved him to know. Yet He does not dismiss us unadmonished; but having seized upon a suitable occasion, He continues His discourse, and all but solemnly declares:

V. 15. *And He said to them: Take heed and beware of all avarice, etc.*

^A For He has shown us a devilish pit—avarice—which, as we have said, the wise Paul calls idolatry, perhaps because it is fitting only for those who do not know God, or because it has a profanity equal to that of one who pays honor to wood and stone. Therefore He says: "See and beware of all avarice," that is to say, both small and great. For indeed, he who suffers oppression is weak, and turns his eyes only toward the one who is able to show indignation at the things he has suffered. But God, being both just and good, receives the supplication, and brings penalties upon those who have done the wrong. And you shall learn this, as He says through the voice of the holy prophets: "Therefore, because you didst strike on the heads of the poor, and received choice gifts from them, you shall build polished houses, and shall not dwell in them; and you shall plant desirable vineyards, and shall not drink the wine of them. For I have known your many iniquities, and your sins are strong." And again: "Woe to them that join house to house, and lay field to field, that they may take away something from their neighbor. Shall you alone dwell upon the earth? For these things were heard in the ears of the Lord of Hosts. For if your houses be many, they shall be for a desert; great and beautiful, and there shall be none dwelling in them. For where ten yokes of oxen work, it shall produce one jar; and he who sows six artabas, shall gather three measures." ^B Therefore, avarice is in every way useless; and in another way, too, it is unprofitable. For He says that a man's life does not consist in the abundance of his possessions; that is, the measure of life is not extended along with wealth. And the Savior clearly and plainly demonstrated this to us, having very skillfully composed the parable joined to the words said before. Thus, Christ imparts an excellent doctrine, and establishes charity, whose most beautiful fruit is almsgiving, as the head of all virtues. But the hater of good, Satan, the inventor of all wickedness, the sower of tares, the enemy of every virtue, warring against those who are in good repute, sometimes injects a harmful negligence into those who are able to do good. And while the law of God urges us toward mercy, saying: "Opening, you shall open your bowels to him who is in need of you," he persuades us to resist, to withdraw the hand, to heap up wealth upon the earth, and to pursue carnal delights; he even brings on a forgetfulness of death, and does not allow us to look toward the future, nor to consider anything human. And behold how the matter is depicted as in a painting: ^C *A certain rich man’s land brought forth abundant fruits. And he reasoned within himself, saying: What shall I do? Because I have no place to store my fruits.*

Do you, with me, pay close attention, that you may admire the artfulness of the discourse. For it does not place before us one... ^D

an abundant crop, but the whole region, so that you may know the depth of his wealth. What then? The rich man, surrounded by such great and measureless goods, is straitened and anxious, and speaks the words of a poor man. “For what shall I do?” he says, “being in lack of necessities?” He is always uttering this miserable cry. But behold, the rich man uses the same words, deeply grieving and suffering. “And he said: I will pull down my barns, and will build greater; and there will I gather all my fruits and my goods.” He was considering building larger chambers; he wished to enjoy his resources alone. He does not strive for kindness toward the poor, nor is he desirous of the glory that redounds from that; but he says: “I will pull down my barns.” Observe also the rest of his foolish speech. “I will gather,” he says, “my fruits.” ^B He did not reckon, as Job did, that he had received these from God, nor did he conduct himself toward them as a steward of God, but imagined them to be the fruits of his own labors. That he does not acknowledge his prosperity as coming from God, he shows clearly by what he says. “I will gather,” he says, “my fruits and my goods,” and he will share with no one, but will store everything for myself and for my belly. For who would think in this way regarding those in need, if he knew God to be the provider of what he possesses? For it is the duty of those who have something from God to use what they have according to God’s will.

^C But this rich man builds not barns that are to last, but such as are perishable. And what is even more foolish than this, he defines for himself the length of his life, as though he had harvested this too from the earth. For he says: “And I will say to my soul: Soul, you have many goods laid up for many years.” But, O rich man, one might rightly say, you have fruits in your barns, but from where will you take many years? ^D Such is the rich man of the present day also, stooping toward his own belly, possessing a throat instead of reason, and not living according to the image of Him who alone is good. Therefore, he regales his own soul with the foods of the flesh, and enjoins upon his soul the filthy pleasure that follows them; for the Lord decorously indicated via the word "rejoice" the hypogastric passions that accompany gluttony; for sexual indulgences follow after excess. Yet one ought to eat for the sake of living, not live in order to eat, according to those who deify the belly and say: “Let us eat and drink, for tomorrow we die;” when to the contrary one should say: “Since we are to die tomorrow, let us forgo food and drink.” What did this great worry profit this rich man? He is wholly of the flesh. But do you see how great a penalty he underwent, he who was good to no one else, but wealthy only for himself? He wore himself out with worries so that he might be rich; he spent sleepless nights so that he might gather much; he rejoices with his own belly as having much.

^A He ignores him who judges before the awesome judgment seat of God; he does not perceive his approaching death. But for this man, the enemy of the poor, an unexpected end is decreed; for while he was planning in the evening for the next morning’s meal, he did not catch sight of the morning’s sunbeam. For hear how his life was cut short by the decree of God.

"Fool, this night your soul is required of you, and the things you have prepared, whose will they be?"

This is to say: in a moment, and in a very short and brief time having enjoyed these goods, which pass away like hay, they are transmitted to others, and perhaps to those whom we do not know, or even to enemies. Therefore it was truly said that a man’s life does not consist in the abundance of his possessions. But on the contrary, most blessed and dwelling in brilliant hope is he who is rich according to God. For he who is worn out by earthly cares meets a bitter end and departs as a pauper toward God; but he who cares for the things of the Lord will be enriched with good works and will possess a treasure safely in the heavens.

"Do not be anxious about your life, what you shall eat, etc."

^B The Mosaic law was given to those from Israel, teaching individual duties and revealing clearly what was of profit to them. They indeed held this thing as a paramount joy, saying: "We are blessed, O Israel, because the things that are pleasing to the Lord are known to us." But I would rather say: We are most blessed, being taught by our Savior of all the good and saving will of his, so that, having lived an evangelical life, we may reign together with him. For see how he detaches us from superfluous care, not simply saying, "Do not be anxious," but adding, "for your soul"—that is to say, "Do not spend excessive worry on these things, but bestow your efforts on superior matters." For the soul is superior to food, and the body to clothing. And observe how he does not simply say, "Do not be anxious," but here also sets in motion arguments from things we already possess. ^C For, he says, if he gave the greater, how will he not grant the lesser? He who fashioned the flesh that is nourished, how will he not provide the nourishment? Since, therefore, the struggle proposed is concerning the soul and the body, and punishment and retribution hang over those who do not wish to live rightly, let care be cast away concerning garments and food. Furthermore, for lovers of virtue, why is it not shameful to take pleasure childishly in the ornamentation of clothes and sumptuous tables? For there will immediately follow these things a savage multitude of other desires; and this is a slipping away from God. We ought, therefore, to take pleasure rather in those things which are pleasing to God, for the things that are sufficient and necessary, he himself will bestow. ^D

^A The Lord is worthy of faith, who openly promises these things, and persuades us of greater matters as if by smaller ones.

V. 24. *Consider the birds of the air, etc.*

As if raising us up toward a spiritual manliness, just as elsewhere he took the grounds of persuasion from birds of no value, saying: "You are of more value than many sparrows;" ^B so also now, from the birds or from the flowers of the fields, he produces for you a firm and unshakable faith. He does not allow us to doubt at all, because he in every way and altogether bestows his generosity, granting what is enough for all things. ^A It is true that Solomon was surpassed by the attire of the lilies, for the flowers of the colors, being varied and multiform—both in lilies and in some other things growing in the fields—possess an admirable beauty. But whatever are made by anyone artificially in imitation are altogether inferior, and scarcely approach the truth. If, then, this is so, how is it not true that even Solomon, however magnificent he may have been, in all his glory was not arrayed like one of these? It suffices, therefore, for the wise, for the sake of necessity and use alone, to have decent and easily obtainable clothing, and a frugality of food that does not exceed a sufficient measure. And for holy men, the food in Christ—the spiritual, namely, the divine and intellectual, and the glory that follows—will suffice. Otherwise, it would have been inconsistent for those who were to be exemplars and images of a holy life for others to fall through sloth into those things from which they ought to have deterred others, since indeed they were ecumenical masters. Moreover, Christ watched with no small care over the zeal and duty of his holy preaching, so that he might draw his disciples away from the care of worldly things. ^C

Let us, therefore, cast our care upon the Lord: let us not be anxious about what we shall eat, or what we shall drink, or what we shall put on. Let us beware lest our great solicitude be consumed on small and base things; let us not make our free mind a slave to clothing and food. Rather, let each one consider those things which contribute to the salvation of the soul, which lead to the kingdom of heaven, which acquire for us the crown. This is truly the work most appropriate to the human mind. Come then, if anyone were to ask us what we consider more excellent, food and the body, or the soul; who is so dull, who is so slow to discern useful things, as not immediately to answer that the soul is more excellent? Since, therefore, the soul is a greater thing than food and clothing, why do we not rather consume our cares on the greater things, and instead value so greatly matters of less moment, and [devote] our whole...

^A attention to them? Are you anxious about food and clothing? Why do you not rather concern yourself with winning your salvation? Are you anxious about the body? Why are you not anxious about the soul? The Lord is so good; will He who feeds the most vile of birds not feed him who was made in His own image? For this reason, Christ most wisely and fittingly depreciates care for the things at hand, saying that the nations of the world seek after such things. He also raises ^B their minds to an invincible hope that they will be in want of nothing, for their Father well knows what they need, and it is manifest that this means the Father in heaven. For He says: “And do not seek what you shall eat,” etc., “for your Father knows,” etc. He calls God “Father” at a very timely moment, so that they might know that He would not be forgetful of His own children, but would show Himself good and loving toward them. Let us not, therefore, seek after superfluous and unreasonable food, but all that looks toward the salvation of the soul; let us not seek after costly clothing, but how we may rescue our own body from fire and punishment, while we seek His kingdom.

V. 32. Do not fear, little flock, etc.

He calls the saints a “little flock,” ^C because those who are voluntarily poor and lacking in wealth are held in low esteem in the world. Yet it pleased the Father to give the kingdom to these. Hence, immediately after saying this, He taught: “Sell what you possess, and give alms,” and the rest. He says “little flock” in comparison to the magnitude of the multitude of unbelievers, or also because of the voluntary humility of such a flock, and He commands them not to fear the lack of bodily necessities. For if He gives such great and excellent enjoyment, that is, the kingdom of heaven, He will certainly also give the necessities of life and what is required for the flesh.

[He means that] to those who love Him, the Father in heaven will certainly and in every way provide what is needed for life. For He will not neglect His own; rather, He will open to them His hand, which always fills all things with kindness. And what is the faith of these? “It was pleasing,” He says, “to your Father to give you the kingdom.” But He who gives such great and excellent things, how would He be reluctant to be good to us and to provide us abundantly ^D with goods on earth? Therefore, He says, in order that you may acquire the kingdom of heaven, despise earthly riches. He calls those on earth a “little flock”; for we are surpassed by the multitude of the angels, which is uncountable and surpasses our state by an incomparable excess. And this, too, the Savior Himself taught us, having most excellently composed the parable in the Gospels; for He said: “What man is there among you, who has a hundred sheep, and if one of them goes astray, will not leave the ninety-nine in the mountains, and go and seek the one that is straying? And if he happens to find it, truly I say unto you that he will rejoice over it more than over the ninety-nine that did not go astray.” Observe, therefore, that while to the ten it pleased.

when the number of rational creatures extends to ten decades, as in the hundred, it is the flock that is on earth. But even if this is small ^B in nature, number, and glory compared to the immeasurable flocks of the spirits above, yet the goodness of the Father, which is greater than all praise, has granted even to this flock of ours the lot of the supernal spirits; that is, the kingdom of heaven.

V. 33. *Sell what you possess, and give alms.*

Perhaps this commandment is burdensome to the rich; for, as He Himself says elsewhere, “Those who have money will with difficulty enter into the kingdom of God.” Nevertheless, for those endowed with a sound mind, the commandment is not useless. They are essentially storing up for themselves hope for the future; for the present life is ephemeral, brief, and constrained, while the one that follows is infinite and long. He who stores up in heaven will have a kingdom in heaven, which cannot be plundered by the hands of robbers nor corrupted by the moth; since heavenly riches are secure and remain incorrupt. Act, therefore; cast off sloth. ^C Buy the eternal with the temporal; give the ephemeral, that you may acquire what is secure; give the earthly, that you may gain the heavenly; offer your riches to God, and you will find them stored up with much interest. The blessed David himself will teach you this, singing and saying in the Spirit concerning every good and merciful man: “He dispersed, he gave to the poor; his righteousness abides for the age of the age.”

V. 34. *For where your treasure is, there also will your heart be.*

This is also truly said. For those who are devoted to temporal things place their whole hope in them; but those who seek after heavenly things direct the eye of their mind thither.

V. 35. *Let your loins be girded, and your lamps burning in your hands.*

He is speaking with spiritual people, and again He signifies intellectual things through manifest and visible things; for no one would say that the Lord ^D wishes us to have the loins of our body girded and to hold burning lamps in our hands. But the girding of the loins, I suppose, signifies the readiness of the mind for virtuous labor, indeed for every praiseworthy work; the lamp, however, seems to demonstrate the vigilance and intellectual joy of the mind, and that it behooves us to be prepared every day to depart from this life, and to await the nod of the Lord with intent eyes. Furthermore, we say that the human mind is vigilant when it refuses to doze off sluggishly, from which it is wont to be impelled to every kind of vice, the light being almost extinguished. Christ, therefore, bids us to be vigilant. And his disciple goads us to this very thing, saying: “Be sober, be vigilant.” And indeed the most wise Paul: “Arise.”

you who sleep.” ^A For it is necessary to possess a sober and vigilant mind, and one enlightened by the knowledge of the truth; so that, rejoicing in this very thing, we may say: “You shall light my lamp, O LORD; my God, you shall enlighten my darkness.” ^B It must be known that even through the all-wise Moses, something of this sort is found to have been commanded to those of Israel, when he orders the lamb to be slain in the type of Christ, as the most holy Paul has testified, saying: “For indeed Christ, our Passover, was sacrificed for us.” To those, moreover, eating of its flesh, the hierophant Moses—or rather God through his mouth—has called out, saying: “Let your loins be girded, and your sandals on your feet, and your staves in your hands.” For I myself say that it is necessary for those who have become partakers of Christ to be ready in spirit to enter upon those works which befit the saints, and to walk with readiness in whatever way the divine law desires us to walk. For this reason, very fittingly, he has put upon them the garb of a traveler. ^B For the traveler’s garb is most appropriate for those who preach the divine Gospel. Thus, also, through one of the prophets, God says to the captives in Babylon, foretelling their return and urging them to prepare for this: “Look upon the way, strengthen your loins, increase your power greatly.” For just as if they were very soon to journey toward Judea, he commands them to strengthen their loins; that is, to be ready and prepared to endure the hardships of the journey and to arm themselves against any labor with an invincible alacrity of spirit. ^C That we must expect Christ, who is to return from heaven (for he shall descend in the glory of the Father with the holy angels), he has taught, saying: “And you yourselves be like men waiting for their Lord,” etc. And observe this with me again: Christ will return as if from a festival; by which words it is clearly shown that God is always present in the solemnities befitting him. For in him there is never anything sad; for no sorrow can affect the inviolable nature. “When, coming,” he says, “he shall find them vigilant and having an enlightened heart, then indeed he shall declare them blessed.” For he shall gird himself and serve them. By which it is possible to learn that he will reward us with equal care, and as if we were fatigued he will refresh us, setting before us spiritual delicacies and spreading a bounteous table of the gifts from himself.

“And if he comes in the second watch,” etc. ^D Here observe with me the breadth of divine kindness and the exceeding greatness of his gentleness toward us. For he knows, he knows our frame and the tendency of the human mind toward sin. He knows the tyranny of the fleshly appetite against us, and that the violence of the present life compels us, almost against our will, to be carried away in mind toward any absurdity whatsoever. But because he is good, he does not allow us to despair; he pities us rather, and has granted us penance as a remedy for salvation. Therefore he says:

"And if he shall come in the second, or come in the third watch, and find them so doing, blessed are they." You will surely wish to know clearly what this means. Some, therefore, divide the night into three or four watches; for those who are stationed on the city walls, and who watch for the incursions of the enemy, after they have kept watch for three or four hours, hand over in turn the vigilant guard to others. There are, therefore, three ages for us: the first, in which we are immature boys; the second, in which we are young men; and the third, in which we are seniors. But from the first, in which we are still boys, God does not exact penalties, but deems it worthy of pardon. The second and the third, however, owe obedience to God and a life of holiness, as is pleasing to Him. Therefore, if anyone is found on watch, and as it were ready, whether still in the age of youth or even in old age, he will be blessed; for he shall obtain the rewards promised by Christ.

That it is damaging not to watch, he demonstrates ^B excellently by the aforementioned example. For as his disciple says: "The day of the Lord shall come as a thief, in which the heavens shall pass away with great violence, and the elements shall be melted with heat, and the earth and the works that are in it shall be burned up. But we look for new heavens and a new earth, according to his promises." He adds to these: "Seeing then that all these things are to be dissolved, what manner of people ought you to be in holy conversation and godliness?" For no one at all knows the time of the end of the world.

V. 41. *Then Peter said to him: Lord, dost thou speak this parable to us, or likewise to all?*

Peter asks whether the Lord said the parable of the lamps to all. Does the law, he says, hold generally and reach all with equal measure, or is it appropriate only for those who are chosen beyond others? Now, what disturbed the most wise disciple? Or what impelled him to want to know this from ^C Christ? We shall say this first: some commands concern those endowed with the honor of the apostolate, while others concern those who are in a lower rank. That this is indeed the case, we can recognize, as I said, from the writing of the Apostle: "I gave you milk to drink, not meat; for you were not able as yet. But neither indeed are you now able." Solid food is for the perfect, for those who by habit have exerted their senses to the discernment of good and evil. For to those who have a strengthened soul, great and special instructions about sublime matters are deservedly appropriate; whereas for those who have not yet attained this spiritual strength, those things that are free from all harshness are suitable. Therefore, the blessed Peter, considering the power of what was said by Christ, ^D rightly asks. What, then, does Christ say to these things? With a clear and evident

example He uses, in order to show that this mandate is suitable most especially for those who are worthier and established in the order of teachers. Let us propose, He says, a man, a master of a house, who, being about to travel abroad, entrusts the stewardship of his whole house to one of his faithful servants, so that he may give to his household—that is, to the servants—the allowance ^A of grain at the proper time. When, therefore, he says, that one returning and coming again into his house finds him doing just as he had commanded, that servant will be thrice-blessed. For He will set him over all his possessions.

The faithful and prudent servant, then, who distributes the measure of wheat—that is, spiritual food—knowingly to his fellow servants at the time and according to their need, will be blessed according to the utterance of the Savior; for he shall obtain even ^B greater things, and shall receive the rewards becoming to the faithful. But if, indeed, anyone should be a scorner and slothful, reveling in extortions against his fellow servants, eating and drinking, and carried away into dissolute extravagances, he shall be cut asunder—that is, he shall undergo the ultimate punishment, the Master having arrived for him unexpectedly.

^C The simple and obvious meaning of what has been said is something of this sort. But let us learn accurately what is signified by it. The Savior has appointed stewards over His servants—that is, over those who through faith have been called to the knowledge of His glory—He has appointed, I say, certain men as it were stewards, faithful and very prudent men, well-versed in the sacred doctrines, for the purpose of giving to their fellow servants their allowance of grain; and not simply and without consideration, but rather in the proper time, that is, the food—manifestly spiritual—that is sufficient and becoming to each one. For the discourse concerning these things would not suit all those who believe in Christ indiscriminately. For it is written: “Knowingly recognize the souls of your flock” (Prov XXVII, 23). For in one way we set upon the paths of truth the one who is still a catechumen, using simple speech ^D that has nothing profound in it; in another way, however, those who are firmer in mind, and who are able to understand the height of theology. He, therefore, who makes proper use of the things he has received shall be set over all the possessions of the Master. And the Savior Himself taught us this in another place, praising the diligent and faithful servant with these words: “You have been faithful in a few things, I will set you over many; enter into the joy of your Lord” (Matt XXV, 21).

But if, He says, having put aside being diligent and faithful, he intoxicates his own mind with worldly cares, and is carried away to things that are not permitted, using force and extorting from those under him, and not giving them their allowance of grain, he will experience every evil; and his portion, He says, shall be set with the infidels. For he who has in any way harmed the glory of Christ, and has dared to neglect the flocks entrusted to him, will in no way differ from those who do not know Him. And so Christ once said to the blessed Peter: “Simon, son of Jonah, do you love me? Feed my sheep, feed my lambs” (John XXI, 15). Now if he who feeds, loves, it follows that he who altogether

^A despises this is one who hates. And if he hates, he is also punished and is subjected to the judgment of the unfaithful: such as was the man who received the talent to conduct business in a spiritual sense, but then did not do this, but rather brought back the gift that had been given without any increase. Yet those who had received five or even more, having labored and worked industriously, were honored with the most brilliant dignities. For one was told: “You shall be over ten cities;” and to another, five. But that insolent and slothful servant underwent the ultimate punishment. Sloth is therefore altogether pernicious in the business of the sacred ministry. Whence the blessed Peter wrote to some: “Tend the flock of God that is in your charge, so that when the chief Shepherd appears, you may obtain the reward” (I Pet. V, 2). And Paul, knowing that sloth is the gate of perdition, said: “Woe to me if I do not preach the gospel” (I Cor. IX, 16).

^B That an embittered, painful, and inescapable punishment hangs over those who are slothful in the office of the sacred ministry, the Savior demonstrates immediately, joining two successive examples to the ones preceding. For He says: “But that servant who knew his master's will, but did not make ready or act according to his will, shall be beaten with many stripes. But he who did not know, and did what deserved a beating, shall be beaten with few” (Luke XII, 47-48). For what reason, someone might perhaps ask? How is a reckoning sought from one who does not know? Clearly, because he did not want to know, when he could have learned. ^C And if he who did not know will not altogether escape wrath, because he neglected to learn when he ought to have known, what argument will exempt the man who knew and was slothful from enduring many stripes? The judgment upon teachers will therefore be heavier. And this the disciple of Christ teaches when he says: “Do not become many teachers, my brothers, knowing that we shall receive a heavier judgment” (Jas. III, 1). For the giving of spiritual gifts to the leaders of the people is abundant. For so too, perhaps, does the most wise Paul write to Timothy: “The Lord will give you understanding in all things” (II Tim. II, 7). And: “Do not neglect the gift that is in you, which was given to you by the laying on of my hands” (I Tim. IV, 14). But from those to whom the Savior has given much, He also requires much. ^D And what are these things? Firmness in faith, sincerity in teaching, constancy in hope, immobility in patience, tenacity in spiritual vigor, and alacrity and fortitude in every excellent deed, so that we may also be an exemplar of the angelic life to others.

V. 49. *I came to cast fire upon the earth; and what do I wish if it has already been kindled?* Cleopas, kindled by this fire, said: “Was not our heart burning within us on the way, as He opened to us the

^A Scriptures?” This fire is saving and beneficial, by which all of us who were cold and, in a way, dead on the earth because of sin and the ignorance of the One who is by nature and truly God, are rekindled unto a life of piety, and become fervent in spirit, according to the words of the blessed Paul. We gain besides this the participation of the Holy Spirit, being as it were fire within us; for we have been baptized in fire and the Holy Spirit. It is the custom of divine Scripture to call the divine and sacred words fire at times, as well as the operation and power of the Holy Spirit. For one of the holy prophets said, as if in the person of God, concerning our common Savior Christ, that “the Lord whom you seek shall suddenly come to His temple, and the messenger of the Covenant, whom you desire. Behold He comes, says the Lord, and who shall endure the day of His entering? Or who shall stand fast at the sight of Him? Behold, He goes forth as a refiner’s fire, and as the herb of the fullers; and He shall sit refining and purifying as silver and as gold.” ^B By temple here He means the truly immaculate and holy body, formed by the Holy Spirit from the holy Virgin in the power of the Father. For it was said somewhere to the holy Virgin: “The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you.” He calls the Only-Begotten the Messenger of the Covenant, because He announces and ministers the Father’s good will towards us. And so He said to us: “All things which I have heard from My Father, I have made known to you.” The prophet Isaiah also writes about Him, that “a Child was born to us, a Son and given to us, whose government is upon His shoulder; and His name is called, Messenger of Great Counsel.” As, therefore, those who know how to purify gold and silver melt away with fire the filth that is in them, so also the Savior, through the evangelical doctrines, in the power of the Spirit, cleanses the mind of each one who believes in Him. And the God of all said somewhere to the prophet Jeremiah: “Behold, I have given My words into your mouth as fire, and this people as wood.” And again: ^C “Are not My words as fire, says the Lord?” What else ought to be understood by us as that coal which touched the lips of the prophet Isaiah, and cleansed him from all sin? It is clearly the saving preaching and the confession of faith in Christ, which if anyone takes upon his lips, he is thoroughly and entirely cleansed. And Paul bears witness, saying: “If you say with your mouth, Jesus is Lord, and believe in your heart that God raised Him from the dead, you shall be saved.” Furthermore, we say that the power of the divine preaching is like a coal and fire, the kindling of which the Lord urges. For already some from Israel had believed, of whom the divine disciples were the firstfruits. But once the fire was kindled, it was to seize the whole world, when the entire manner of the assumption of ^D the incarnation

^A had been brought to its end; and he teaches this by saying: "I have a baptism to be baptized with, and how I am constrained until it is finished!"

V. 51. *Suppose ye that I am come to give peace on the earth?*

Although Christ is our peace, according to the Scriptures: "For he has joined the two peoples into one new man, making peace, and reconciling both in one body unto the Father," ^B and he himself has joined the things above with the things below. How then did he say: "I am not come to give peace"? What are you saying, O Master? Did you not come to bring peace? Nevertheless, you have become our peace, you have dissolved the middle wall of partition, you have destroyed the sin that separated us: you have preached good news to those far off and to those near; you have united flock to flock, namely the flocks of the Jews with those of the Gentiles; you have made peace through the cross for things in heaven and things on earth, as it is written: you have become our reconciler and mediator, and having taken away the sin that lay in the midst, you have united us through yourself to God and the Father. And you said that peace was your own, saying: "My peace I give unto you." How then did you not come to bring peace, but a sword? With whom are we to do battle? And what sort of war would it be, and how could it come from us, so as to be blameless and pleasing to you, who said that peace was your own and gave it to us? ^C Therefore, let Paul solve the question, saying: "If any brother is a fornicator," and the rest, "do not even eat with such a one." For I think we must shun fornicators, and consider peace with them to be productive of harm: "For evil communications corrupt good manners." And as David says: "With the holy thou shalt be holy, and with the perverse thou shalt be perverse."

Do you wish to see also others with whom it is harmful to cultivate ^D peace? Hear one of the holy disciples writing: "If any man comes to you, and does not bring this doctrine, do not even say 'greetings' to him." But what doctrine does he mean, if not entirely that which those who were eyewitnesses from the beginning handed down to us? The leaders of heresies are like wolves; and how shall the sheep keep peace with the wolf? And they are indeed also in darkness; for he says: "The God of this age has blinded the minds of the unbelievers." But we are sons of light; for the grace of the Spirit has illuminated us. "For what communion has light with darkness?" Therefore, let us cherish peace with our brothers and fellow believers, but let us refuse it with those others; for it is evident that peace is indeed a good thing, but not every peace is entirely free from blame; rather, it is often dangerous, and severs one from the love of God. Not

^A that the faithful should withdraw themselves from earthly affections—ignoring their kin, or a father denying his love to his son, or a son failing to show honor to his father, or a mother rejecting her affection for her daughter. For it behooves those who have wandered to follow those who are sound in mind, not for those who have chosen the right path to join themselves to them. Our Christ expressed this in another way to us, 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." Therefore, when, for the sake of piety toward Christ, you renounce an earthly father, then you shall become rich in the Father who is in heaven. And if you abandon a brother who dishonors God in order to serve Him, Christ will receive you as a brother. For among other gifts, he has also granted us this: "I will declare," He says, "Your name to my brothers." You will find a ^B great and brilliant kinship: the multitude of the saints; you shall be with them heirs of the gifts that come from Him.

"When you see a cloud rising from the west," etc. V. 51. *When you see a cloud rising from the west, etc.*

Some observe such things, and as if from long observation they predict the flooding of rains or the onslaughts of fierce winds. Why, then, He says, when you judge the things in the heavens, do you not discern the signs that appear on earth, nor test whether the time of Him who was expected has come? It behooved, therefore, those who drew conclusions from the signs of the times and who sometimes foretold future storms, to fix the eye of the mind sharply upon necessary things. And what are these things? ^C The Law foreshadowed the mystery of Christ, and that He would in the last times of the age undoubtedly shine forth to the inhabitants of the earth and endure slaughter for the salvation of all. Accordingly, it commanded the lamb to be sacrificed as a type of Him, toward evening and by candlelight. But for those who believed in Him, the gate of salvation was to be thrown wide, and a great happiness of things was to come. Thus, in the Song of Songs, we find the bride who is described there, who takes the person of the Church, being called by Christ and addressed by these words: "Arise, come, my neighbor, my beautiful dove; for behold, the winter has passed, the rain has gone and departed, the flowers have appeared on the earth, the time of pruning has arrived." Therefore, as I said, a certain vernal ^D serenity was about to rise for those who believe in Him. That the blessed prophets also proclaimed the mystery of Christ in many ways, no one will doubt. It was necessary, therefore, He says—since they were wise and knowledgeable in discerning the appearance of heaven and earth—to

^A look to what is to come and not be ignorant of the storms that follow this life. For there will be a south wind and rain—that is, the punishment by fire; for the south wind is hot, and a severe and inescapable downpour of punishments, falling like rain upon those who have been conquered. It was necessary, He says, not to be ignorant of the time of salvation. This was the time of the coming of our Savior, in which the most perfect knowledge of piety has entered; in which grace has shone forth, justifying the ungodly. And this was not accomplished through the Law, for it perfected no one, possessing only types and shadows, but rather through faith in Christ, which does not cast out the Law but brings it to completion through spiritual worship. Do you not discern the time? Do you not judge matters from words, or words from matters? ^B You see wonders, and you behold signs confirming the words. If these do not persuade you, let the calamities about to overtake you persuade you: the destruction of the temple, the storming of the metropolis, the total ruin of the nation. Do not even these bring you to awareness?

V. 58. *But when you go with your adversary to the ruler, etc.*

This is a very fitting example for the matter for whose sake it is brought forward. For those who settle their controversy before the trial takes place are more prudent, as they recognize justice for themselves. And that which is done rightly here is something good to do also elsewhere. Let there be someone, He says, subject to a man established in authority, who has a controversy against you, and is ordered by him to fetch the service of guards to the courtroom. ^C As long as you are on the way with him, that is, before you arrive before the judge, give effort—that is, take thought with all diligence—that you may be delivered from him. For otherwise, he will hand you over to the judge. Then, when you are found to be weighed down by another’s debt, you will be handed over to the *quaestor*, that is, to the tax-collectors; and they, having locked you in prison, will demand even the last penny. In truth, we are all bound by transgressions, as many as live on the face of the earth. The adversary and accuser of each one is Satan; for he is an enemy and an avenger. As long, therefore, as we are on the road—that is, as long as we have not yet arrived at the end of this present life—let us depart from Satan; let us purge our crimes; let us seize the grace of Christ, ^D which delivers us from every debt and places us outside of scrutiny, punishment, and fear. Lest, by chance, with the defilement not yet washed away, we be dragged before the judge and handed over to the executors—that is, the tormentors—whose cruelty no one will be able to escape, but rather for every transgression, small as well as great, one will pay the penalties. Far from these will be those who discern the time of Christ’s coming and have not been ignorant of His mystery.

CHAP. XIII

V. 1. *Those telling Him about the Galileans, etc.*

It seems the Galileans in the time of Pilate had stirred up sedition, following the doctrines of Judas of Ga...

Galilee, whom Luke in the Acts of the Apostles also mentions. ^A Now the dogma of Judas, as also Josephus showed in the last books of the Jewish Antiquities, held forth a great appearance of exact religion. For he said that no one ought to call any man "lord," even with the mouth, not even for the sake of honor or courtesy, and thus not even the king himself; and many of them, because they would not call Caesar lord, underwent most bitter torments. They also taught that, apart from the sacrifices prescribed in the Law of Moses, none should be offered to God; and therefore they forbade those things to be done which the elders of the people had appointed for the salvation of the Emperor and the Roman nation. It is likely, therefore, that Pilate, enraged at the Galileans for these things, ordered them to be slaughtered during those very sacrifices which they thought they were performing according to the law, ^B so that at that time the blood of those offering was mixed with the offered victims. These things, then, because they appeared to be done for the sake of religion, they reported to the Savior, wishing to know what He Himself would judge concerning them. But He, while some of the crowd at least supposed that those who were slaughtered had suffered this most justly for their sins, inasmuch as they had stirred up sedition among the people and had provoked rulers to hatred against their subjects—the Savior affirms that those men were indeed sinners, yet He does not say that they suffered these things as if they were worse than those who did not suffer. Then, in addition to this, as if taking the occasion from what was said to deter the leaders of the people from civil sedition stirred up under the pretext of religion: "Unless," He says, "you repent," that is, unless you cease from sedition and resisting the authorities, which you do against the will of God, ^C "all will perish in like manner, and your blood will be mixed with your sacrifices." Then He adds the example of the tower in Siloam, signifying by this the fall of the whole city; for, as if taking the opportunity from those eighteen men upon whom the tower fell, He hints that this part is the beginning of the whole city. For not these eighteen only, He says, perished as if they were the guilty ones, but the whole city will suffer the same destruction a little later.

D V. 7, 8. *And he said to the vinedresser, etc. And answering he says to him: Lord, let it alone, etc.*

If, therefore, anyone should wish to say that an angel has been appointed by God as guardian of the Synagogue of the Jews, he will not wander far from a probable opinion. For we remember the prophet Zechariah writing that one of the holy angels stood by, offering prayers for the city of Jerusalem, ^D and saying: "O Lord Almighty, how long wilt Thou not have mercy on Jerusalem and the cities of Judah, which Thou hast despised for this seventieth year?" And it is also written in Exodus that, when the ruler of the land of the Egyptians was pursuing the Israelites with his shield-bearers, and was now about to join battle with them, an angel of God...

Angel of God stood between the camp of Israel and the Egyptians, so that they did not mingle with each other all night long. ^A It is, therefore, by no means incongruous to think that the angel who presides over the Synagogue also offered prayers on its behalf. But if anyone should say that the Son himself plays the role of the husbandman, this opinion would not lack a reasonable basis. For He is our advocate with the Father, a propitiator, and the husbandman of our souls. For He himself said concerning Himself: "A sower went out to sow his seed." And this will in no way injure the glory of the Son, that He should, as I say, put on the persona of a husbandman. For we find that the Father himself has assumed this form, without suffering any reproach on that account. For the Son said to the holy apostles: "I am the vine, you are the branches; my Father is the husbandman." For this saying may sometimes be adapted to each of the aforementioned meanings.

^B That Israel was eventually to undergo rejection on account of their great unfruitfulness, the blessed Baptist also once signified, saying: "Already the axe is laid at the root of the trees," and the rest. It seems, therefore, that He compares the Synagogue of the Jews to a fig tree, since the holy Scriptures compare it to other plants as well—to the vine, namely, to the olive, and to forests. For behold, the prophet Jeremiah, speaking of it—that is, of its members—says: "Israel is a leafy vine." Again, speaking to it: "The Lord called thy name a fair olive tree, of goodly shade. At the time of its pruning, fire was kindled against it: great is its destruction, its branches have become useless." Another of the prophets, ^C comparing it to Mount Lebanon, says thus: "Open thy doors, O Lebanon, and let fire devour thy cedars." For the forest in Jerusalem, that is, its people, was truly consumed as if by fire. Therefore, as I said, the fig tree set forth in this parable is taken as an image of the Jewish Synagogue, or the children of Israel. But He came, the Scripture continues, seeking fruit, and found none. And indeed He came three times: first, through Moses and Aaron; ^D a second time, in the age of Joshua, the son of Nun, and soon after, the judges; a third time after these, during that period of time in which the blessed prophets arose, down to John the Baptist. During these times, Israel was unfruitful. For as far as the good pleasure of God the Father is concerned, and likewise that of the Son, the worship—being as it was typical and shadowy—was by no means acceptable, and entirely unfruitful in so far as it pertains to spiritual sweet-smelling fruit. Therefore, it was also rejected. And the Savior himself will teach us this, saying to the Father and God in heaven: "Sacrifice and offering Thou hast not desired, burnt offerings for sins have not pleased Thee," and through the mouth of Isaiah: "For who hath required these things at the hands of the

your treadings? My court you shall not continue to enter; if you bring fine flour, it is a vain incense, it is an abomination to me." ^A Since God hates and abominates this, how could a spiritual and intellectual fruit of the soul be thought to be acceptable to Him?

V. 11. *Lo, there was a woman who had a spirit of infirmity eighteen years.*

Now there was in the synagogue a woman bowed down by a malady for eighteen years. This also is not a little profitable to those of good sense; for we ought to gather what is useful from every side. We may indeed learn from this that Satan often receives power against some—namely, the sinful, and those who have shown themselves sluggish in the cultivation of piety. Those whom he has seized, he sometimes delivers over to bodily diseases, as being a cruel executioner. But God, who sees all things, most providentially gives him this power, so that, urged by the weight of their calamity, they may be willing to turn to better things. ^B Therefore, the most wise Paul also delivered a certain man in Corinth, accused of fornication, to Satan for the destruction of the flesh, that the spirit might be saved. Accordingly, the woman who was bowed down is said to have suffered this from the cruelty of the devil; that is to say, as I have said, either having been overlooked by God because of her own transgressions, or even in a general and common sense. For the malevolent Satan is accustomed to be the cause of diseases to human bodies; for we say that even that transgression established in Adam was by him, from which human bodies have fallen into infirmity and corruption. ^C Nevertheless, while men were in this state, God, who is good by nature, did not neglect us when we were languishing and struck by a long and incurable disease, but He released us from these bonds by His coming into this world and by the manifestation of a most fitting medicine for human ills. For He came to restore our nature to its original form. "For God made not death," as it is written, "neither hath He pleasure in the destruction of the living; for He created all things that they might exist. For the origins of the world were sound, and there was no poison of destruction in them; but through the envy of the devil, death entered into the world." ^D For the overthrowing of death and corruption and the envy that came upon us from the wicked and primeval dragon, the Incarnation of the Word, that is, His becoming man, has taken place; and this is clearly manifest to us by the events themselves. Therefore, He liberated the daughter of Abraham from such a long infirmity, raising His voice and saying, "Woman, you are released from your infirmity." A voice highly worthy of God, and full of heavenly power! For by a kingly nod He drives away the disease. He also lays His hands upon her; and she, the Scripture says, was immediately straightened. Therefore, from this also it is permitted to know that by the power and efficacy of God the holy

^A flesh was borne; for it was His own, and not that of another Son who is separate and distinct from Him, even as some most irreligiously maintain.

V. 14. *And the ruler of the synagogue answered, being indignant because Jesus had healed on the Sabbath, etc.*

And yet, how ought one not rather to have marveled at Christ, delivering the daughter of Abraham from her bonds? You saw her unexpectedly set free from her infirmity. You did not see the Physician praying, nor receiving the healing of the sick woman as a fruit of prayer from another, but performing a work of power. Being ^B ruler of the synagogue, you surely know the writings of Moses; you have seen him praying in many places, and accomplishing nothing at all by his own power. For instance, when Miriam became leprous because she had said some light thing against him by way of judgment—and this was even true: for *she had taken,* he says, *to himself a Cushite woman*—he did not become stronger than the disease, but rather fell down before God, saying: "O God, I beseech Thee, restore her to health." And yet, even though he was a suppliant, the penalty for Miriam's sin was not remitted. Moreover, every one of the holy prophets, whatever he might have accomplished, is seen to have done it by the power of God. But here, behold for me the Saviour of all, Christ, not pouring forth prayer, but attributing the accomplishment of the deed to His own power, healing by a word and the touch of His hand. For since He is Lord and God, He manifested His own flesh as possessing equal power with Himself to deliver from ^C diseases. It was necessary, therefore, finally to understand from this the power of the mystery concerning Him.

Therefore, if the ruler of the synagogue had been discerning, he would have understood who and how great the Saviour is, from so marvelous a divine sign, and would not have spoken the same things as the crowds, nor complained against those who were being healed of the breaking of the Law, or the tradition of resting on the Sabbath. For to be healed is, in effect, a work; but is the Law offended when God shows mercy even on a day of Sabbath? To whom did He command rest on the Sabbath? Rather to Himself, or to you? If to Himself, then let Him not govern our affairs on the Sabbath; let the course of the sun cease, let the rains not fall, let the fountains of waters stand still, ^D and the flows of perennial rivers, and the benefits of the winds. But if He commanded you to rest, do not accuse God because He also bestows mercy upon some on the Sabbath by His own authority. But why, in the end, did He command to rest on the Sabbath? "In order," He says, "that thy manservant may rest, and thy ox, and thy beast, and any of thy cattle." When, therefore, He grants rest to some, by releasing them from diseases, and you yourself forbid this, you have effectively broken the law concerning the Sabbath, by not allowing those to rest who are vexed with pains and diseases, and whom Satan had bound.

But the ruler of the ungrateful Synagogue, after he saw the woman who had long been bound in her limbs, and neither

^A able to stand, nor even to look toward the sky, but stooping down to the earth and towards her belly, now at last having obtained mercy from Christ, and by a single touch perfectly healed, and walking with a gait natural to men in an upright posture, and for this reason magnifying God, he is vexed at her release, and being inflamed at the Lord’s glory, he is shackled by envy; and he disparages the miracle, and leaving the Lord who was about to rebuke his hypocrisy, he chides the crowds; that he might show that he is indignant for the sake of the Sabbath; so that he might persuade men, who on other days were dispersed and occupied with their own businesses, not even on the Sabbath to be spectators and admirers of the Lord's miracles, lest they should perhaps believe. But tell us, O slave of envy, what kind of work did the law forbid, it which said to you: "From all manual labor you shall abstain on the Sabbath day"? Does it mean the work of the mouth or of discourse? Therefore cease from eating, and drinking, and speaking, and singing psalms on the Sabbath. And if you do not do these things, nor even read the law, why then is the Sabbath for you? But you say: manual labor. But what kind of manual labor is it to straighten a woman by a word? But if, because the woman was truly healed, you call this a work, you yourself are doing work while blaming the healing. ^B But he said, you say: "You are released from your infirmity," and she is released. What then? Do you not also loosen your belt on the Sabbath? Do you not take off the shoes from your feet? Do you not make the bed? Do you not wipe away your hand when defiled by food? Why then are you indignant at this one word, "You are released"? And what work did the woman herself perform after the word? Did she take up blacksmithing, or carpentry, or masonry? Did she handle any work of weaving or spinning on that very day? But she was straightened, he says; for to be healed is altogether a work. But, in truth, you are not really indignant for the sake of the Sabbath, but seeing Christ honored and worshipped as God, you rage and are choked, and pine away with envy; and while you harbor other things in your heart, you pretend and use another as a pretext. Whence also you are most gracefully reproved by ^C the Lord, who knows your vain thoughts; and you receive the appellation fitting for you, being called a hypocrite, and a dissembler, and a deceitful person.

"Hypocrite, does not each of you on the Sabbath loosen his ox," etc. "And this daughter of Abraham being," etc. ^D You marvel, he says, at the one who loosened Abraham's daughter; yet you grant rest to the ox and the ass, exempting them from toils and bringing them to water; but now, when a man has been miraculously preserved, having been sick, and God has pitied him, you rebuke both as transgressors: the one because he healed, the other because she was delivered from her sickness. Behold for me the archisynagogue, how a man is of less value to him than a beast, since he deems the ox and the ass worthy of care on the Sabbath, but does not want the stooping woman, by Christ

s envy, to be set free from her infirmity, nor to regain her proper form. ^A For the envious prince of the Synagogue wanted the woman who had been set upright to remain bent downward like a quadruped, rather than to recover the form proper to human beings; solely so that Christ might not be magnified, nor proclaimed as God by His deeds. The archisynagogue is convicted of being a hypocrite, if he was prepared to lead brute beasts to water on the Sabbath, but did not deem a woman—a daughter of Abraham not more by blood than by faith—worthy of being loosed from the bond of her infirmity; instead, he judges her freedom from disease to be a transgression of the Sabbath.

V. 17. *And all his adversaries were ashamed.* ^B Those who held corrupt judgments of mind were ashamed; those who had stumbled against the cornerstone and had therefore been broken; those who opposed the physician; those who resisted the wise potter as he repaired the broken vessels. Nor did any answer remain for them, but they were themselves irrefutable accusers of themselves, having become utterly mute and knowing not what they might say. So thoroughly had the Lord stopped their bold mouths! The crowds, however, having experienced the benefit of the miracles, were rejoicing; for the glory and brilliance of the works dissolved every question and ambiguity for those who did not inquire with malice.

*It is like a grain of mustard seed.* ^C The comparison is apt and not unsuitable for demonstrating the things that were happening—that is, the things taking place in the divine and holy preaching of the Gospel, which He also calls the kingdom of God; for through it we gain the right to reign one day with Christ. And the kingdom of God, once reduced to a few, was later enlarged and propagated to all nations. For at first it was preached only in Judea, where the blessed disciples were also extremely few in number. But as Israel did not believe, He commanded the holy apostles, saying: "Go, teach all nations," ^D and the rest. Just as, therefore, the seed of mustard is far smaller than other garden seeds as far as bulk is concerned, yet it rises to a height beyond the measure of any garden herb, so that it becomes a dwelling place for many birds; so also the kingdom of heaven—that is, the new and holy and saving preaching, through which we are led to every excellent work, and have come to know Him who is by nature and truly God—although it was at first among a few, and as it were small and contracted, it afterwards grew into such breadth that it became a shelter for those fleeing to it, who may be compared to little birds, because indeed our affairs, compared to God, are of a very small measure. For the law was indeed given to the children of Israel through Moses; but because it was impossible for the inhabitants of the world to be saved through the shadow and material worship contained therein, the evangelical preaching of the Savior necessarily sprang up, and has been extended throughout the whole world under heaven.

^A This the Mosaic letter signified to us enigmatically; it stands thus: "And the Lord spoke to Moses saying: Make for yourself two trumpets of beaten metal, you shall make them of silver, and they shall be for you to convene the congregation and to set the camps in motion." And after other words: "And the sons of Aaron the priests shall sound the trumpets, and it shall be for you a perpetual ordinance throughout your generations." So that from hence you may understand both the pedagogy of the Law, and the perfection in Christ through the evangelical life and the mystery-teaching which excels shadow and types. The Law, therefore, is a trumpet, and likewise the evangelical and saving preaching; for thus the prophet Isaiah also makes mention of it, saying: "And it shall be in that day, they shall sound with a great trumpet." For a great trumpet indeed sounded forth, ^B even that which was through the holy apostles, not discarding the former, but welcoming it alongside; for by the Law and the prophets they always confirm the word concerning Christ, using their more ancient testimonies. There are, therefore, two trumpets, and they are silver and beaten; the silver signifies splendor, for the word from God is bright; but the beaten nature implies that the sacred and divine trumpets—that is, the new and the ancient preaching—are to advance and progress; for that which is hammered always advances in a way, and is extended in both breadth and length. They were to progress once Christ had shone forth; the old Law, unto spiritual contemplation; but the evangelical preaching, unto being guided through all that is under heaven. Furthermore, the Law gave to the priests the duty of ordering the peoples with the trumpets; for the authority to preach Him and His divine decrees has been given by Christ to the ministers of the new proclamations, it is manifest that these are the holy apostles. That the word, being small at the beginning of the evangelical preachings, was to leap forth as it were unto growth, is easy to see, God having foretold it through the voice of Isaiah, that "The whole earth shall be filled with the knowledge of the Lord, as much water as covers the sea." For like the sea, the saving preaching has been poured out everywhere, and it has the most powerful onrush; and this God of all again clarifies to us, saying through the voice of the prophet: "And judgment shall roll as water, and righteousness as an impassable torrent." For by judgment and righteousness, He names the evangelical preaching; thus indeed He assured that it would roll over that which is under heaven, as water and a torrent, whose onrush, when it is poured forth forcefully, no one could restrain.

It is like leaven, etc.

(^A f. 194 b, ^B f. 155) The same argument might also be made concerning the kingdom of God being compared to leaven; for the leaven is indeed small, yet nevertheless it lays hold of the whole mass without delay, and quickly mixes its own quality into it. Something of this sort the divine word also works in us; having come to us,

it makes us holy and blameless; and having slipped into the mind and heart, it reveals us as spiritual, so that, as Paul says, our whole spirit and body and soul may be preserved blameless in the day of our Lord Jesus Christ. For that the divine Word enters into the depth of our mind, God of all things will make clear, saying through one of the prophets: "Behold, days are coming, says the Lord, and I will complete for the house of Israel and for the house of Judah a new covenant, giving my laws; I will write them into their minds." Let us therefore receive the intellectual and divine leaven into our mind and heart, so that through such a sacred and holy leaven we may be found spiritually unleavened. For the life-giving energy of the evangelical instruction, slipping into the mind, transforms both soul and body into its own quality.

V. 23. But someone said to him: Lord, are there few that be saved? But he said to them: Strive to enter in at the strait gate, etc.

^B(1) It seems that the response somewhat misses the purpose of the one asking. For he had inquired whether few would be saved, but He explains the method by which they might be justified, saying: "Strive to enter in at the strait gate." What then shall we say to this? It was the custom for the Savior of all, Christ, to meet those asking Him, not always according to what seemed good to them, but to look to what was useful and necessary for the hearers. This He did especially when someone desired to know some of those things that are superfluous and useless. For what need was there to be curious as to whether many or few are those who are saved? What profit would have resulted to the hearers from ^C this? But it was necessary and useful to know rather the way by which anyone might proceed toward salvation. Wisely, therefore, He passes over the vain interrogation in silence, but turns His words to the necessary matter; namely, to teaching what one must do in order to enter through the strait and narrow door. He had admonished this same thing elsewhere, saying: "Enter through the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter through it; but the gate is narrow and the way restricted that leads to life, and few are those who find it." For those who desire to arrive, there is necessary, in the first place, right faith; then, an unblamable life, as far as human justice can attain. For so at one time did the prophet David also pray to God with these words: "Judge me, O Lord, according to my righteousness." Nevertheless, they who wish to live holily cannot do this without God calling them. For the way that leads to virtue is always somehow rough and arduous, and for many not easy to walk. But he will easily enter through the strait gate, and the restricted way ^D

^A he will run, who struggles and chooses such labors for himself. For it is written that "A laboring man labors for himself, and forces his own destruction" (Prov. XVI, 26). Just as the Lord Himself said again: "The kingdom of heaven suffers violence, and the violent take it by force" (Matth. XI, 12). But "wide is the gate and broad the way that leads many to destruction" (Matth. VII, 13). And what should be understood as its width? Foul and pleasure-loving life, luxuries, revelries, and drunkenness, and all the pursuits of vice, greed, the empty fantasy of fleeting fame, the forgetting of divine commandments, and having no fear of God before one's eyes. It is therefore necessary for those who wish to pass through the strait gate, and to be with Christ and celebrate the feast with Him, to depart from such things. For that those who are not like this are cast out, the Savior shows by a clear example, saying:

"From the time when ^B the master of the house shall have entered in (1) and shut the door," etc.

As if a master of the house had gathered many of his friends to a feast and table, and then, having entered in first with those with whom he had to do this, had shut the door, he says that those who knock afterwards will hear: "I do not know you." By "knowledge" he does not here mean simple awareness, but intimacy through participation—that which is in grace and honor. For if knowledge signified for us only awareness, how could He be ignorant of any of those things that exist, He who has all things naked and laid open to His eyes, and who knows all things even before they come to be? Therefore, it is not only senseless, but even impious, to suspect that the Lord is ignorant of anyone; rather, we think He means instead that they bring to Him no intimacy nor connection. "For I do not know you," He says, as having become lovers of virtue, nor as having honored my word, nor even as having been joined to me through good works. ^C Consistently, it was also said to Moses: "I know you above all, and you have found grace with me" (Exod. XXXIII, 12), meaning: In intimacy above all others you were placed by me, and you have gained much grace. Therefore, also to those who have no intimacy with Him, He says: "I do not know you; depart from me, you workers of iniquity." "For there is no communion of light with darkness" (II Cor. VI, 14).

Who ^D would they be understood to be, those who say to Christ, "We have eaten and drunk in your presence"? This sort of speech would befit most especially those from Israel, to whom Christ indeed said: "You will see Abraham and the prophets in the kingdom of God, but yourselves cast out." How then were they eating and drinking before God?

^A They were performing the legal worship; for, offering up to God the sacrifices of blood, they ate and rejoiced. Moreover, they were listening in the synagogues to the books of Moses, who wrote not so much his own words as he interpreted those from God; for he always prefaced his discourse with: "Thus says the Lord." However, the blood-stained worship does not suffice to justify a man, nor would anyone wash away his stains by being a hearer of the divine laws while doing nothing of what is commanded. And if they do not otherwise accept the faith that justifies the ungodly, nor follow the evangelical decrees—by which it is possible to cultivate a noble and elect life—how could they enter into the kingdom of God? ^B Reckon among those listed also certain others who could say at times to the Judge of all: "We have eaten in your presence, and you have taught in our streets." And who could these be, in turn? Many have believed in Christ and celebrate his holy festivals, and frequenting churches, they listen to the evangelical teachings; but they place nothing of what is written into their minds, but bear a heart barren of spiritual fruit. These, therefore, will also weep bitterly and gnash their teeth, for the Lord will deny them also. He said, therefore: "Not everyone who says to me, Lord, Lord, will enter the kingdom of God, but he who does the will of my Father who is in heaven."

V. 29. They will come from the east and west, etc.

Many will gather with the saints, but they themselves will be cast out. And those who held first place will then occupy the second, with others set over them, which in reality has happened: for the nations have been preferred to the Jewish flock. Although these things are also said indefinitely about many others. ^C Those who believed from the nations will be in the first place, those namely who are now last, as having known God at the last time. But they will then be first because of their sincere faith. But the unbelieving Jews, who now seem to be first, inasmuch as they first acknowledged God (for "My son, firstborn is Israel," says Scripture), will then become last because of their unbelief. The discourse is understood also concerning those believers who in this life seem of the lowest order, but in the world to come will be first; and vice versa. That the Jews were about to lose altogether their intimacy with Him—that is, the spiritual one—and that the multitude of the nations was to be introduced, He demonstrated by saying: "That many having been called from the east and west, and north and south, will recline with the saints." They themselves, indeed, will be cast out; but [these others] will recline in the kingdom of God. ^D And we consider the first period to be, as has been said, that in which Adam was in paradise. A second, as if it were

the third hour, marked by Noah. A third, as if the sixth hour, while Abraham lived. A fourth, as if the ninth hour, at which time were Moses and the prophets. Finally, at the eleventh hour, that is, in the fifth period of time, as the day was already declining—that is, in the present age—Christ hired the nations, which no one but He Himself had called to the knowledge of Him. ^A

V. 31. Certain Pharisees approached, saying: Depart, and go hence.

Out of envy, the Pharisees did not want Christ to dwell in Jerusalem, lest by His miracles and teachings superior to the law, He should snare many into His faith. But since, being God, He was not ignorant of their thoughts, He answers gently and covertly, according to His custom. ^B "Tell," He says, "to this fox." ^C Attend carefully to the power of the word. For it seems perchance that this saying is directed against the person of Herod, as some have supposed; but in reality, it is pointed rather at the malice of the Pharisee. For although He could have said, "Tell that fox," He does not do so; but, quite artfully choosing a word that lies in the middle, He demonstrates the Pharisee present, saying, "to this fox." He compares the man to a fox: for that animal is always and in some way crafty and perverse; such also were the Pharisees.

V. 32. Behold I cast out demons, and perform cures today and tomorrow, and the third day I am perfected.

Do you see that He confesses He is doing this very thing which He knew caused anguish to the band of Pharisees? He declares, that is, that He is going to rebuke impure spirits and relieve those with infirmities of their diseases, and that finally He will be "perfected," that is, He will voluntarily endure the passion on the cross, for the sake of saving the world under heaven. He knew, therefore, both how and when He would undergo death in the flesh; meanwhile, however, the Pharisees thought that He was afraid of Herod's hand, although He was the Lord of the powers. But that He had no regard for the iniquitous power of men, He demonstrated by saying: "Nevertheless, I must walk today and tomorrow and the day following: because it cannot be that a prophet perish out of Jerusalem." When He says "I must," He does not indicate an inevitable and imminent necessity hanging over Him; ^D but rather that, by the power of His own will, He will walk without any suspicion, as He prefers, and will go about Judea, with no one laying snares or using force against Him, until He Himself of His own accord accepts His "perfection"—which is to say, through the precious cross. Meanwhile, indeed, I am attending to working miracles; and of this, now is the time; and this will not be for a longer time. For this is what "today and tomorrow" means. And this, He says, shall befall Jerusalem, and it cannot happen otherwise.

^A And making it guilty of the blood of many saints, He shall come upon the Lord of the prophets. And Jerusalem is rendered liable for the blood of many saints; and what follows from this? Being deprived of intimacy with God—and it is evident that this is spiritual intimacy—they were to be cast out from the hope of the saints. By saying this, He indicated the place where He was to endure the Passion. ^B And that they were unmindful of the gifts from God, and intractable and sluggish toward everything that would be of benefit to them, He demonstrated by saying, "How often have I willed to gather your children," etc. For He had instructed them through the all-wise Moses, and had admonished them through the holy prophets; He willed to keep them under His wings, that is, under the covering of His own power, yet they fell away from such desirable blessings, being unmindful and ungrateful.

V. 35. *You will not see me until the time comes when you say, Blessed is he who comes in the name of the Lord.* ^B For the Lord had withdrawn from Jerusalem, as if leaving those who had said to Him, "Depart and go from here," as unworthy of His presence. Then, having traveled around Judea and healed many, and having performed wonders that surpass all speech, He returned again to Jerusalem; then, indeed, then He sat upon the foal of an ass, and many crowds and young children, carrying branches of palm trees, went before Him, acclaiming and saying, "Hosanna to the Son of David; blessed is he who comes in the name of the Lord." Therefore, having left them as unworthy, He says that He will appear to them again when the time of the Passion arrives; for then He went up again to Jerusalem and entered while being acclaimed; and at that time He endured the saving Passion for us. ^C

CHAPTER XIV

V. 3. *Is it lawful to heal on the Sabbath?* ^C The Lord asked the lawyers and the Pharisees if it is ever lawful to heal on the Sabbath, or not? And they, He says, were silent. Why are you silent, O lawyer? Recite something from the Scriptures; show the law given through Moses which ever condemned doing good on the Sabbath, if He wishes us to be harsh and unmerciful because of the rest of the Sabbaths. ^D But you would not be able to show this from anywhere. Since, however, they were stubbornly silent, Christ breaks their unyielding impudence, using cogent arguments for this. If, He says, the law forbids showing mercy on the Sabbath, why do you yourself show mercy to an ass that has fallen into a pit? Would you neglect a man in danger on the Sabbath? Reprove the severity of the commandment, if you truly think the Lawgiver is harsh and unmerciful; and do not [reach out a hand] to one who is laboring.

It is because you do not seem to know of a spiritual Sabbath. The God of all things does not cease to be kind; He is good and loves mankind. He did not make the law of Moses a teacher of cruelty, but rather a guide to love for one's neighbor. Furthermore, how was it likely that a commandment so holy and worthy of admiration would be ineffective on the Sabbath, according to the will of God? Why then were you silent, lawyer? You were perplexed, admittedly. Therefore, bidding a long farewell to the envy of the Jews, He delivers from his disease the man who was suffering from dropsy; who, fearing the Pharisees, had not approached to ask for healing because of the Sabbath, but had only stood before Him so that, moved by the sight, He might pity him and heal him. ^B Knowing this, the Lord, as God searching his soul, does not ask him if he wishes to become healthy, but immediately restored him to health; for He knew well that he wished it. And indeed, in order to obtain the cure, he stood before Him and kept silent.

He notes how the places of honor were being chosen.

(A f. 200, B f. 158, C f. 138, D f. 56) ^C When He saw some of the invited guests, as if it were some great and estimable thing, foolishly scrambling for the places of honor, He necessarily exhorts them to despise vain glory, that He might benefit both them and us. And these things seem perhaps to some to be of little importance and not worth much concern; but when someone fixes the eye of his mind upon them, then he will learn how much reproach he escapes, and how much dignity it brings him. For to leap readily into honors that are inappropriate—or rather, not altogether and by all means owed to us—proves us to be senseless. For when, He says, someone more honorable than you comes, "he who invited both you and him will say to you, 'Give place to this man,'" ^D and how full of shame that matter is! But a man of sound mind and worthy of admiration, for whom it would be blameless to desire to be honored in the first ranks, yet does not crave this, and even yields his own place to others—lest he seem to be conquered by vainglory—such a man will receive honor as a debt. For he will hear from the one who invited him, "Come up hither." Great, then, and singular a good is a modest mind. For if anyone seeks to be placed before others, let him gain this through the vote from above, and let him be crowned with honors from God; let him conquer many by the brilliance of his virtues and by humility; for that which is lowly is exalted before God. He becomes an imitator of Christ who said, "Learn from me, for I am meek and humble in heart" (Matt. xi, 29). Saying these things, He no longer reproves severely, but exhorts kindly—for the exhortation does the same thing, and even more so in the case of those who are sensitive. For it carries one away from ambition more effectively, by the avoidance of those things that suggest ambition. By this small example of banquets, 331 having cast down ambition and having raised up the modest, He adds something great to the small, bringing forward a general maxim: for "Everyone who exalts himself,

^A will be humbled, and he who humbles himself, will be exalted." This depends upon the divine judgment, and is not necessarily brought about according to the custom of men. For many, even though they have longed for honor, obtained this cheap honor; and others, though they humbled themselves, remained without reward.

V. 12. "When you give a dinner or a banquet, do not call your friends," etc.

Up to this point, the exhortation was regarding the humility of the soul. But now He provides a glorious teaching for those who give invitations, suggesting a great goal for doing good to men, and a precious fruit, even if it is remote and not destined to be a reward immediately. This is otherwise than how small-minded men act, who invite friends, brothers, kinsfolk, and neighbors, so that, being invited back immediately, they may receive what they gave. In place of this custom, the Lord has introduced one much better and more magnificent: namely, that the needy should rather be invited, and that kindness should be bestowed upon the infirm and the maimed, from whom no remuneration is to be expected, but rather from God, who rewards love for mankind with a prize in the life to come. He says this, however, not to prevent anyone from honoring their own, but to teach them not to "barter" their kindnesses for equal returns, but to make them useful, so that we may obtain from God great recompense. For He will say: "Come, ^B inherit the kingdom prepared for you; for I was hungry, and you gave Me something to eat," and the rest. "In so far as you did it for one of these, you did it for Me."

V. 15. "Blessed is he who shall feast in the kingdom of God."

It is likely that this man was not yet spiritual, but rather carnal, and quite inept at correctly understanding the words of Christ. For he was still in the number of the unbelievers and not yet illuminated. He thought, therefore, that the rewards of the saints for their benefits toward others would be bodily. ^C

V. 16. "A certain man made a great banquet."

Let us first examine with curiosity what the reason was why many were called to a banquet rather than to a dinner; but most of all, who should be understood as the man by whom the one who invited them was sent; who also the one who invited them was, and who exactly those are who were invited, but despised the invitation. Therefore, by the man, God and Father may be understood; for likenesses are fashioned indeed towards the truth, but they are not themselves the truth. This One, then, the Creator of all ^D and the Father of glory, has prepared a great banquet, that is to say, He has made the worldly

^A festivity, and it is manifest that it is the one in Christ. For in the last times of the age, and as it were at the sunset of our age, the Son appeared to us, at which time He also underwent death for our sake, and gave us His own flesh to eat, being the bread from heaven and giving life to the world; for towards evening, and while the lamps were already lit, the lamb also was slaughtered according to the law of Moses. Therefore, the calling in Christ is fittingly called a banquet. Then, who is the one sent, whom the evangelical discourse also calls a servant? He is easily seen to be Christ himself; who, since He is God by nature, and the true Son of God the Father, emptied Himself, taking the form of a servant. He is, then, Lord of all, as God from God; yet one might fittingly apply the title of servant to the measures of His humanity. When, moreover, was He sent? At the hour of the banquet, he says; for the only-begotten Word of the Father did not descend from the heavens at the beginning of this age and take on our form, but rather in those times which the Sovereign Himself willed, namely, the final ones, as we have already said in what preceded. And what kind of words did the caller use? "Come, for all things are now ready." For God the Father has prepared in Christ for the inhabitants of the earth the good things which He bestowed upon the world, namely, the remission of sins, participation in the Holy Spirit, the dignity of adoption, and the kingdom of heaven. To these, Christ invited Israel through the evangelical proclamations, and before all others. Did they, then, deliberate anything good within themselves? Did they marvel at the kindness of the One who called, who served the calling with the work of the dispensation? By no means; but they dishonored both the Caller and the sent One; and they began ^B from one to refuse, that is, by common agreement.

And they began from one to refuse, all. ^C You see that those who incline senselessly towards earthly things do not perceive the intelligible things, and they make no account of the things hoped for from God. Further, who might these be, the ones who excused themselves on account of fields and agriculture, and carnal procreation, if not perhaps those who presided over the synagogue of the Jews? Men of heavy purses, and overcome by love of gain, and expending all their zeal on this. For through the whole, so to speak, of the inspired Scripture, one may see them accused of these very things. And when you hear that the host sent his servant in the dispensation of the assumed flesh, consider both the servitude and the mission. And what was the one sent commanded to say ^D to the Jews already called through the law? "Come, for all things are now ready." But since the Jewish rulers rejected the calling, as they themselves said, "Does any one of the rulers or of the Pharisees believed in Him?" the master of the house was angered, for they were worthy to reap the fruit of his wrath and anger.

V. 18. And they began from one to excuse themselves. You see those who are foolishly devoted to earthly things, not looking to intellectual things, and having no concern for the goods to be hoped for from God. Then, who are these who refuse, for reasons of fields and agriculture and even the carnal procreation of children, if not perhaps the leaders of the Jewish Synagogue? Men of stuffed purses, and slaves to profit, devoting their whole study to this. For in the entire inspired Scripture, to speak summarily, they are indicted for this fault. And when you hear that the host sent his servant in the dispensation of the assumed flesh, consider both the servile condition and the mission. What, moreover, was the one sent to say to the Jews, already called by the law? "Come, for all things are now ready." But because the Jewish leaders spurned the calling, as they themselves said: "Has any of the leaders or of the Pharisees believed in Him?" the father of the family was inflamed with anger, because they were worthy to take the fruit of his wrath and fury.

Now, therefore, the master of the house is said to be angered against the Jewish leaders, because they had despised the great feast. And indeed, in their place, those from the streets and lanes, the Jewish ^A multitude, who were weak and ignoble in mind, sightless and lame, have been called. For these people, who might be thought blind and lame, have afterward become strong and sound in Christ; they have learned to walk straight, having received the divine light into their minds. That not a few of the Jews have believed may be learned by anyone who happens upon the Acts of the holy apostles. For there, when Peter preached, three thousand believed first, and again a great crowd. And indeed, Christ, now teaching and now working miracles, was drawing the guileless multitude to Himself, and many of the Jews believed in Him; those whom the Pharisees called accursed because they were joining their faith to Christ. For they said: "Has anyone from the Pharisees believed in Him? But this crowd, which does not know the law, they are accursed." Here both points are demonstrated: that the ^B leaders did not believe, and that many from the crowd did believe; both of which the parable also hints at, while bringing in those who refuse, and calling and persuading others.

V. 23. *Go out into the roads and hedges, and compel them to come in.*

Observe with me here the calling of the nations, who entered through faith after the Israelite race. For formerly the pagan peoples were rustic in mind, savage in understanding, and as it were outside of the city, because they did not live in due order, but rather in a beastly manner, and were very far from the right use of reason. Therefore, the announcer was sent to the roads outside the city and to the hedges where those in the fields were. Yet he was ordered by the sender ^C not simply to call and tender them an exhortation alone, but also to compel them. And yet, since it is free for all to receive the faith, and this is acceptable to God, how then are some compelled? This also was done with wise counsel. For a more vehement calling, imitating the character of necessity, was absolutely necessary for the nations, as they were oppressed by an intolerable tyranny—that is, by the diabolical yoke—and tied by the indissoluble chains of their own transgressions, and not knowing the God who is by nature and truly God, so that they might have the strength to look up to God, and taste the sacred teachings, and depart from their ancient error, and in a way leap out from the hand of the devil. And so Christ said: "No one can come to me unless the Father who sent me draws him." And the word "draw" ^D clearly denotes that the calling is an act of power worthy of God. We find the prophet David also saying something similar to God about them: "In bit and bridle hold fast their jaws, who do not draw near to Thee."

^A Do you see how with a sort of bridle God of all things turns toward Himself those who leap away so ferociously? For He is good and a lover of mankind, and He wishes all men to be saved and to come to the knowledge of the truth.

V. 26. *If anyone comes to me, and does not hate his own father, etc.*

When He says, therefore, "If anyone comes to me, and does not hate his blood relations and even his own soul," He is certainly not teaching us to despise the laws of innate affection, nor the natural disposition that children owe to their parents, husbands to their wives, and brothers to brothers, nor is He teaching us to become despisers or to make our closest kin our enemies so that we may be joined to Him and be able to follow Him. For how would He who commands us to love our enemies wish for us to hate those who are naturally our kin? The Lord does not command us to ignore nature, nor to be its slave, but to use nature for ^B better and more saving ends. He wishes our relatives rather to be drawn along with us to Christ, than that we be removed from divine love because of our relatives. For it pleases the Lord Himself that parents be honored, as Paul teaches that children should be nurtured; but he also says that we must obey them in the Lord; and by the will of the Lord he teaches that wives are to be loved by their husbands, yet in imitation of Christ who loved the Church. And conversely, that husbands are to be feared by wives, but in the pattern of the Church which fears Christ. Indeed, when we are relatives in faith, we should not hate our relatives. "For if anyone," says Paul, "does not provide for his own, and especially for his household, he has denied the faith." In a word, since the highest aim is to follow Christ, if anything is consonant with this, it is to be chosen; if anything is not consonant, it is to be rejected. For if, while retaining this life in the flesh, it is possible to guard the worship of Christ, one ought not to reject the life in the body, but rather to preserve it—just as Paul, when let down in a basket through ^C a window, escaped the hands of Aretas so that, still surviving, he might preach Christ, and not be removed early and hindered from his ministry. But when there was a need to disregard life itself in order to finish the course, he said that he did not even count his own soul as precious to himself; and he proposed Christ as the goal for himself in both circumstances—both in living and in dying. "For to me," he says, "to live is Christ, and to die is gain."

V. 28. *For which of you, desiring to build a tower, etc.*

It is necessary to say what the occasion was for speaking these words. It was said in the preceding section that the great evangelical feast was being celebrated, to which many had been called by the author of that solemnity. But some were unenthusiastic about this, and with one voice they asked to be excused, saying, one that he had bought a field, another that he had bought a yoke of oxen, another ^D

that he had married a wife and therefore could not come: by using such simulated excuses, they caused annoyance to the one who had invited them. We ought, therefore, to know and very clearly understand that when God calls us to Himself, it is fitting to hold in contempt all desires pertaining to the flesh. Then He uses two examples, sharpening His followers for invincible courage. For if anyone wishes to build a tower, he says, having first prepared the things that pertain to its structure, thus he sets about the building. And if any king intends to wage war against another king, he first considers ^A whether he is strong enough to resist or not: so that he may either dare to fight or prefer peace. He requires this same thing also of believers; for those who have resolved to achieve a noble and blameless life must lay up in their minds the strength sufficient for this, and remember Him who says: "My son, if you come to serve the Lord, prepare your soul for temptation; make straight your heart, and endure." Those in whom such readiness is not found, how could they be able to attain the goal set before them?

— What is signified by this? "We do not wrestle against flesh and blood, but against spiritual wickedness in the heavenly places." There is also another band of enemies opposing us: the mindset of the flesh, the law in our members ^B raging with manifold passions. Our struggle is against these; this is the savage multitude of our enemies. How then shall we prevail? When we believe that "in God we shall do valiantly," according as it is written, "and He Himself shall bring to nothing those who afflict us." Having thus prepared himself, one of the holy prophets said: "Behold, the Lord helps me; who will afflict me?" The inspired David also sings somewhere: "The Lord is my light and my savior; whom shall I fear?" and the rest. For He Himself is our strength.

V. 34. Good is salt. As, without salt, neither bread nor any dish is edible, so without apostolic wisdom and teaching, every soul is foolish and without savor ^C, and not pleasing to God. Let there be, therefore, salt within us, that is, the divine and saving doctrine; if we neglect this, we shall be foolish and unwise and altogether useless.

CHAP. XV.

V. 1. And all the publicans and sinners were drawing near to Him to hear Him. "God the Father sent the Son from heaven, not to judge the world," as He Himself says, "but that the world might be saved through Him." But come, how is the world to be saved ^D from the snares of sin on which it has been seized? How is justice exacted...

exacting penalty, or rather by showing kindness, since God is long-suffering, and as it were consigning to oblivion things that have passed, and refashioning unto a holy life those who knew not how to live well? Why then, tell me, O Pharisee, do you murmur because Christ has not disdained to associate with publicans and sinners, and is prudently preparing this way of salvation for them? For this cause He brought Himself down to an emptying, and became in likeness to us. Do you therefore find fault with the dispensation of the Only-begotten in the flesh? And yet the blessed prophets have admired the skillful design of the mystery. For the prophet David chants and says: "Sing praises skillfully, God has reigned over the nations." And Habakkuk indeed says that he had heard the report, and had contemplated the works, and had fallen into an ecstasy. Why then, when you ought to admire these things, do you not blush to condemn them? The race of man had wandered over the earth, it had strayed from the hand of the Chief Shepherd. For this reason He who pastures the flocks on high and in heaven came to us, that He might fold us also in His own sheepfolds; that He might join us to those who had not wandered, and might drive away the pestilential beast, and might repel, as a brigandish and impious troop, the unclean demons who had led astray those under heaven. He sought, therefore, that which was lost, and showed the cavils of the Jews against Him to be indeed empty and futile.

V. 4. *Which of you having an hundred sheep, etc.*

^A But understand with me here, beloved, the breadth of the kingdom of our Savior, and the skillfulness of the work undertaken for us. For He says there are an hundred sheep, referring to the full and most perfect number of the rational beings subject to Him. For the number of an hundred is ever perfect, being composed of ten tens. For we have learned also from the divinely inspired Scripture, that thousands of thousands minister to God, and ten thousand times ten thousand stand around His most high throne. An hundred, therefore, are the sheep; but one of them has wandered, that is, the earthly race, which the Chief Shepherd of all went to seek, having left in the desert—in the place on high and celestial, which is full of peace—the ninety and nine. Did He therefore neglect the many, and bestow care upon one alone? He certainly did not neglect them. Why? Because they are in all-embracing security, guarded by the all-powerful right hand. But it was rather fitting to pity that which had perished, so that nothing should seem lacking to the remaining multitude; for when this one is brought back, the number of an hundred is beautifully completed. And come, let us set forth the matter also by another example, that we may everywhere agree with the incomparable serenity of the Savior of us all, Christ.

^A Suppose that in one house many share the same life, and it happens that one falls into sickness. For whose sake would skilled physicians be called? Is it not for the one alone who is suffering from the infirmity? Yet, without any disdain for the others, the physicians who are called to give treatment bestow the succor of their art upon the one who is sick, because the occasion and necessity demand it. It was, therefore, necessary—indeed, it was necessary—for the God who exercises authority over all to stretch out a saving hand to the one who had wandered. The chief Shepherd has saved him, for He sought out the one who had wandered, and He established for us a fold, safe and impregnable to wild beasts and robbers—I mean the Church. Wondering at this, we say what is expressed through the voice of the prophet: "Behold a city of strength and salvation for us; He will place a wall and a rampart" (Isa. XXVI, 1).

The same meaning also applies to the parable that follows immediately, in which He says that a woman having ten drachmas lost one of them; then, having lit a lamp and found it, she rejoiced greatly over this very thing and made the fact an occasion for the highest joy. The parable is as follows:

V. 8. A woman having ten drachmas, etc.

^C From the former parable, in which the wandering sheep represented the earthly race of men, we learned that we are the creation of the Most High God, who created things that once did not exist. "For He Himself made us, and not we ourselves," as it is written (Ps. XCIV, 7). "And He is our God, and we are the people of His pasture, and the sheep of His hand." By this second parable, however, in which the lost thing is compared to a drachma, from the number ten again—that is, from a perfect number, or a fullness that makes up a perfect sum (for the number ten is also perfect, being counted in order from the monad up to the further cycle)—it is clearly demonstrated that we were created according to the likeness and royal image, that is, the image of the God who is over all. For a drachma is indeed a coin that bears a royal countenance impressed upon it.

But that we, having fallen in a certain way and being lost, have been found by Christ, and have been formed unto Him through sanctification and righteousness, who could doubt? The blessed Paul writes thus: "But we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord" (II Cor. III, 18). He also writes to the Galatians as follows: "My little children, of whom I travail in birth again until Christ is formed in you" (Gal. IV, 19). For the search for the lost thing was made by the woman lighting a lamp. For we were found by the Wisdom of God the Father, which is the Son, when the divine and intellectual morning star shone within us, and the Sun of righteousness rose, and the day dawned, just as it is written. And indeed, through one of the holy prophets, God says somewhere concerning Christ, the Savior of us all: "My righteousness draws near quickly, my mercy is soon to be revealed, and my salvation shall be lit like a lamp" (Isa. LXII, 1). He Himself indeed said of Himself:

sometimes, "I am the light of the world" (John VIII, 12); at other times again, "I have come as light into this world, that whoever follows Me shall not walk in darkness, ^A but will have the light of life" (John XII, 46). Therefore, that which was lost has been saved in the light, and this matter has become a cause of joy for the heavenly powers; for they themselves also rejoice over one sinner who repents, and He who knows all things has taught us this. But if they celebrate over one of those who are being saved, pursuing the divine purpose of all things, and accustomed to seize the gentleness of the Savior with incessant praises, with what joy might one say they are filled, when the whole world under heaven is saved and called through faith in Christ to the knowledge of the truth?

A certain man had two sons

^B The prodigal asked for his portion, received it, went abroad, and spent it. Then he was brought into a state of poverty of every good thing, and under the scarcity of divinely given gifts, he was consumed as if by famine, having no bread from heaven. "For man shall not live by bread alone, but by every word that proceeds through the mouth of God" (Matt. IV, 4). One might also apply this parable to those from among the Gentiles. For He said: "A certain man had two sons; and one of them was sober, but the other a prodigal, who, having consumed the portion of the estate that fell to him, then, pressed by famine, began to taste the husks which the swine were eating." We shall find that those who have been led astray have suffered something similar. ^C For the Creator has given to all equally, as a kind of inheritance, the natural aptitude for what is good; but some have preserved what was given, following the divine laws, and led by natural intuitions toward everything that is not improper. Others, however, destitute of the mercy, kindness, and love from above, have experienced a scarcity of right ways of life, and had for their food the fables of the Gentiles, which may be equated with the husks, in which there is indeed a little sweetness, but much emptiness and aridity of nourishment. And Satan fed them with the false teachings of the Gentiles, and with the senseless eloquence of their most prominent men. For the precepts of justice among them are mythology and nothing else, and old wives' prattle. And the wisdom of the world, on account of the pleasing sound of its language, is "a sounding brass or a clanging cymbal" (1 Cor. XIII, 1). ^D Therefore they were fed of old on the writings of the Greeks, which were unable to produce any profit for the correction of virtue. But after they sought God and returned from their long wandering, those who were dead came to life, and those who were lost were found. For of those who are still wandering, and do not know the God who is by nature, the mind is dead and as if chilled, and a pursuer of dead works; such are the desires of the flesh. But of those who have been converted to God and have known the truth, it is not

^A dead is the mind; but having been enriched with vivification by Christ, it lives all the more, and directs its care toward those pursuits that pertain to life: it departs from dead works, and desires the life eternal—that, I say, which in the world to come will be given by Christ to those who believe in Him.

It seems to some that by these two sons the holy angels are signified, and at the same time we who are inhabitants of the earth; so that the person of the elder, inasmuch as he lived modestly, denotes the order of angels, while the person of the younger and profligate son denotes the human race. There are also some among our own people who, proceeding by another path, say that by the elder son, frugal of life, the people of Israel are designated, and by the other, who chose to live voluptuously and departed from his father, the multitude of the Gentiles is described. ^B But I stand aloof from the opinions of these men. Let whoever is more learned examine the truth. For if we refer that sober son anagogically to the person of the angels, we shall not find him speaking words worthy of the holy angels, nor indeed so disposed as they are toward those returning from sins to repentance. For the Savior and Lord of all says that there is joy in heaven before the holy angels over one sinner who repents. But the son depicted in this parable, though acceptable to the father and adorned with an irreproachable manner of life, is said to be angered, and to have been so far from a benevolent mind that he even upbraided his father for his charity toward the saved son. For the Scripture says he did not wish to take part in the banquet, ^C being annoyed that the repentant one, who had barely returned to his senses after his guilt, had been received, and that the calf had been slain on his account, and that the father had summoned a festive gathering of friends for his sake. These things, as I said, are repugnant to the will of the angels, who rejoice and praise God with hymns as often as they see the inhabitants of the world being saved. Wherefore, even then, when the Son endured to be born in the flesh from a woman in Bethlehem, they brought the joyful message to the shepherds, saying: «Fear not: for behold, we bring you good tidings of great joy, which shall be to all the people, for today there is born to you a Savior, who is Christ the Lord, in the city of David.» And adorning the newborn with hymns and praises, they said: «Glory to God in the highest, and on earth peace, good will to men.»

But if anyone says that carnal Israel is signified by the frugal and good son, we are again deterred from approving this opinion, because it can in no way be said of Israel that he chose to pursue an irreproachable life. For in all the inspired Scripture, so to speak, one may see the Israelites reproved. For as to apostates and the stubborn, it was said to Jeremiah

^A: "What have your fathers found in me of iniquity, because they went far from me, and walked after vanity, and became vain?" Consonant with these, God also spoke through the mouth of Isaiah concerning them: "This people draweth near to me with their mouth; but their heart is far from me; but in vain do they worship me, teaching the doctrines and commandments of men." How, then, could anyone attribute the words in the parable to these men, thus condemned, as having been brought forth by the faithful and gentle son? For he says, "Lo, so many years do I serve thee, and I never transgressed thy commandment." But they would not have had a life subject to blame had they not bypassed the divine commandments and turned toward what is fleeting.

Otherwise, for I think it necessary to say this also, some ^B wish to attribute the fatted calf, which the father slaughtered when the son turned to his return, to the person of our Savior. But how could that good son, wise and prudent and ever sitting by the father, whom some even bring in as representing the holy angels, take as a pretext for anger and grief the slaughtering of the calf? For one would not find that the powers above were grieved at Christ suffering the death of the flesh and being as it were slaughtered for our sakes; rather, they rejoiced, as I said, seeing the world of men saved by the holy blood. Wherefore then does the faithful son also say: "Thou never gavest me a kid"? For what good thing is lacking to the holy angels, when the Lord of all has distributed to them from a rich hand the bounty of spiritual gifts? Or what sacrifice could they have needed for their own sake? ^C For it was not likely that Emmanuel had to suffer for them. But if anyone should think, as I already said, that carnal Israel is signified by the faithful and modest son, how will he speak the truth when saying: "Thou never gavest me a kid"? For whether the calf or the kid be understood as the sacrifice for sin—Christ—He was not immolated for the Gentiles only, but also to set free Israel, which had been greatly accused for its transgression of the Law. And the most wise Paul will bear witness, writing: "Wherefore also the Son, that he might sanctify the people with his own blood, suffered without the gate."

What, then, is the scope of the parable? Let us examine the cause for which it was spoken, and thus we shall know the truth of the matter. ^D This blessed Luke says in what was written a little before about the Savior of us all, Christ: "And all the publicans and sinners were drawing near to Him to hear Him. And the Pharisees and Scribes murmured, saying: This man receiveth sinners, and eateth with them." Since, therefore, the Scribes and Pharisees were loudly finding fault with the innate gentleness and philanthropy of Christ, and reproaching Him for admitting men of stained life and teaching them;—

Christ proposed the aforesaid parable as most necessary for them, from which we can clearly recognize that it is the will of the God of all—and that the man who has ^A never departed from Him, and has been truly faithful, and has been accustomed to live holily, and is finally considered to be most excellent—that he, I say, should studiously conform himself to the will of the Father, that is to say, that when some are called to repentance (even if they happened to have been very damnable), he should rejoice rather, than foster a hostile sorrow against them.

For we ourselves also sometimes experience something similar. Some lead a most beautiful and excellent life; but another is weak and is overcome, having fallen into every kind of wickedness. This man, even ^B under old age itself, often turns back to God, and asks for pardon for his past sins, having adopted a better purpose. Or perhaps, being about to depart from the stadium of human life, he obtains divine baptism, and blots out his crimes, as God has mercy. Then, indeed, some are sometimes indignant at this very thing, and say: "This man who did this and said that has not paid the penalties for his life to the Judge, and yet he was deemed worthy of such splendid and precious grace, was enrolled among the sons of God, and has been honored with the glory of the saints." These things some sometimes blurt out from their untimely pusillanimity, not accommodating themselves to the mind of the common Father; who rejoices greatly, seeing those who had perished being saved; and restores them to their state in the beginning, giving them freedom, and adorning them with the first robe, and placing a ring on their hand—which is an adornment befitting free men and pleasing to God. ^C Behold indeed how He imprints upon it (the soul) an extraordinary beauty in every way, and procures the splendor of an irreproachable life. For He beautifies with every ornament, intellectual, that is to say, and spiritual, the souls of those who worship Him, so that it may be said to each one through the lyre of the Psalmist: "Hear, O daughter, and see," (Ps. XLIV, 2) and the rest. Christ, therefore, is the garment of honor and true glory for the holy and sacred race, and a splendid and supramundane adornment for the souls of the saints. "For as many of you as were baptized into Christ, have put on Christ," (Gal. III, 27) says the Scripture; and the saying is true.

V. 16. "He longed to fill his belly with the carob pods." ^D

Let us observe a man suffering something of this kind, whom the figure of the parable describes to us as the prodigal, who had exhausted his paternal substance in a foreign region, and was perishing from a scarcity of heavenly goods. For a certain penury of heavenly doctrines was consuming him, and he desired to be satisfied with the carob pods which the swine were devouring; but fleeting and vain pleasure left him empty.

^A

I will arise and go to my father.

For the Lord, by commanding us to be confident and to say in our prayers "Father," gives those who pray to understand that if we call God "Father," and have been deemed worthy of so splendid an honor, we must also live our lives in a manner worthy of Him who has so honored us. For the great Peter also says: "If you call upon Him as Father, who judges according to each man's work without partiality, pass the time of your sojourn here in fear" (1 Peter 1:17). ^B Perhaps you will say to yourself: "I am stained by much sin; how then can I become clean, being so defiled?" Hear therefore what we have to say. Do you know that you have sinned at all? Do you confess your weakness? Do you remember your falls? You are near to being saved; for the beginning of cleansing is the confession of sins. So it is also written: "Declare your iniquities first, that you may be justified" (Isa. 43:26). For the Master of all is not harsh, nor inexorable, but rather kind, compassionate, good, and mindful of our nature. Indeed, confession and turning away from evil is a great thing; thus the prodigal was received. ^C But who is the fatted calf, if not Christ Himself, the unblemished offering, who takes away the sin of the world, who is sacrificed and eaten? For inasmuch as He was clothed in flesh that was by nature irrational and animal, though He had filled it with His own glory, He is understood as the calf, being free from the yoke of sin; and "fatted," inasmuch as the mystery according to Christ was foreordained before the foundation of the world, a fearful and great sacrifice, of which it is permitted that those who return from sin partake.

Chap. XVI. A certain man was rich, who had a steward.

^D But we say this also to those who love learning: that parables bring to us in an oblique and obscure manner a demonstration of useful things, if we observe their sense briefly and summarily. For it is not necessary to scrutinize all the parts of a parable finely and minutely, lest the discourse, proceeding beyond measure, become burdensome to those who are eager to hear through its superfluity, and lest it also supply an opportunity for trifling to some; just as would happen in the case of this very parable. For if anyone should wish to explain precisely who the man is whom we should understand to be the one who had the steward who was reported, or who the one might be who reported him, and who the debtors were, and who those are who make cuts in their debts, and for what reason one is said to owe oil and another wheat, he will make the discourse obscure and superfluous. Therefore, not all parables in every respect...

that all parts of the parable are useful for the contemplation of the things signified; rather, they should be taken as a likeness of a necessary matter, faintly revealing what contributes to the profit of the hearers. The meaning of the parable is thus: "God, the Lord of all, desires all men to be saved and to come to the knowledge of the truth." For this reason, He also gave the Law as an aid, according to the voice of the prophet. By the Law here we mean, not necessarily that which was ministered through Moses, but rather the whole God-inspired Scripture, by the guidance of which it is possible to learn the path that leads straight to every good and saving matter. The Lord of all, therefore, desires that we should be dedicated in every way to the pursuits of virtue, and choose to live earnestly and holily, keeping ourselves from the distractions of the present life, so that we may serve Him assiduously and constantly. Hence also, through the lyre of the Psalmist, He says, "Be still, and know that I am God." ^B And again, the Saviour of all by His own mouth says to those who possess earthly wealth: "Sell your possessions, and give alms; make for yourselves purses that do not grow old, a treasure in the heavens that does not fail." This command is indeed saving, but the human mind is very weak, and always somewhat attached to more earthly things; and knowing this, the Saviour Himself said concerning them: "How difficult will it be for those who have money to enter the kingdom of God!" And again: "It is easier for a camel [rope] to go through the eye of a needle than for a rich man to enter the kingdom of God." For as long as someone is occupied with growing rich and living in luxury, he is inept at cultivating piety toward God.

^C Is there, then, no way of salvation remaining for the wealthy, but rather is there prepared for them the fire that is due to the devil and his angels? By no means. For behold, behold, the Saviour has shown them in this parable a way to obtain salvation; they may trust that the highest God has indulgently granted them wealth to enjoy. Yet, in reality, according to the mind of God, they have been appointed as stewards of the poor; and they are called "stewards" from distributing to each what is his own. But they do not manage their stewardship rightly, in a certain way squandering what has been delivered to them by the Lord: for they minister only to their own pleasures, and purchase temporal honors, forgetting God who says: "By opening you shall open your bowels toward your brother, toward the needy who dwells with you." ^D Nay, they are even neglectful of the command of the common Saviour, Christ: "Be merciful, just as your heavenly Father is merciful." But, as I said, they have no regard for the mercy due to brothers: their only concern is their own pride. This has accused them before the Lord of all. Furthermore, it is absolutely necessary for them to fall from their stewardship when death draws near.

which draws everyone away from human affairs; for ^A the snare of death is inescapable for every man. What, then, does Christ desire them to do? While they are in this world, even if they do not wish to distribute all their wealth to the poor, He bids them at least to acquire some friends for themselves, many witnesses to their benevolence—those, clearly, who have received benefits—so that when earthly wealth departs from them, they may have a place in their tabernacles. For it is impossible for the lover of the poor to depart without reward; but whether one has bestowed all his own wealth upon some, or only in part, he will surely have done good to his own soul.

*He who is faithful in a very little, is faithful also in much.* ^B

Frequently, the Savior of all makes the same statements, and uses diverse examples concerning the same subject, so that the mind of the hearers may be imbued with a full knowledge of what is said by Him. Consider, indeed, with me once again the force of the aforementioned reading. Furthermore, it seems to me useful above all else to discern the source from which a discourse of this kind takes its occasion; for thus the meaning of the proposed words will become clear. Christ was therefore admonishing those who are wealthy to love charity toward the poor above all else, to store up treasure in heaven, and to take thought for their future happiness. But as God by nature, He knew well the sluggishness of the human mind toward every noble and good work, and how those who are excessively fond of wealth, and held fast by the tyranny of this passion, dispense no mercy to those in need. That those who are disposed in this way will possess none of God’s gifts—it is clear, moreover, that these are spiritual gifts—He demonstrates through the most evident examples, saying: *He who is faithful in a very little, is faithful also in much*, and what follows. Solve for us, Lord, the question; open to us the eye of the heart. Hear, therefore, clearly and precisely what He said: *If you have not been faithful in the unrighteous mammon*, He says, *who will give you what is true?* The very little thing, then, is unrighteous mammon, that is, earthly wealth, which is sometimes gathered through rapine and greed. But as for those who know how to live well, and in a certain manner thirst for the hope of future things, and who turn their mind away from earthly things and think more on things above, these men, I say, hold earthly wealth of no account, but spend all of it upon the needy, rightly administering it. This, I think, is what it means for someone to be "faithful in a little," namely, to provide assistance from one's possessions to those placed in extreme misery. If, then, we have been unfaithful in a little, how shall we receive from Him what is true, that is, the abounding gift of divine graces, which adorns the soul of man and inscribes upon it the divine beauty?

^D That the scope of the Savior's words looks and tends to this, anyone may know well enough from what follows. For He says: *If you have not been faithful in that which is another's, who will give you that which is your own?* That which is another's...

we call an abundance of money; for we are not born with riches, but rather naked. And it is true to say, according to the writing, *We brought nothing into this world, nor are we able to carry anything out.* Let us, therefore, be faithful in this small and earthly wealth, which is least and nothing, because it passes away; and let us not make our own that which has been given to us for the common use of our brethren, thus making wealth unrighteous by retaining it, even though it is another’s—both because we brought nothing with us when we were born, and because it belongs, in reality, to the poor. In this way, our divine and heavenly riches will be entrusted to us, truly, I say, and eternally. For it is naturally alien to man to be wealthy; for this happens to some people from the outside and comes upon them, and if it should perchance slip away and perish, it would not injure the reason of man in any way at all. For we are not rational and capable of every good work because we are wealthy; but the natural constitution itself is receptive of such virtues, and that is what is truly ours. For, as the blessed Paul writes, we were created for good works, which God prepared that we should walk in them. If, therefore, some are unfaithful in that which is another’s—that is, in those things which have come from the outside—how would they receive that which is their own? That is to say, how could they become partakers of the God-given goods? Or how shall we obtain that holy and admirable beauty which God inscribes upon the souls of men, forming them according to His own image? For so were we from the beginning. ^C That it is among the impossible things for one and the same person to be divided toward contrary pursuits and yet to be able to live blamelessly, He demonstrates by saying:

V. 13. *No servant can serve two masters.*

This similitude is clear and plain, and very suitable for the proposed argument; indeed, it is the conclusion of the whole discourse in what follows: *For you cannot serve God and mammon.* For if someone were, He says, a servant of two masters, possessed of contrary wills and holding opinions irreconcilable with one another, how could he be able to please both? For, being divided according to the pleasure of each, he opposes the wills of both. For it is altogether necessary that he be seen as both evil and good. Therefore, he says, if he should wish to be faithful to one, he will hate the other. It remains, therefore, that it is impossible to serve God and mammon at the same time. Let us, therefore, turn all our efforts uniquely to the one, bidding a long farewell to mammon. For thus the great Teacher instructs us.

V. 14. *The Pharisees, who were lovers of money, derided him.*

Just as more intense diseases of the body ^D

do not admit the aids of medicine, but flee from the cure as if it were an enemy; and when someone proffers something that would be of benefit, they become more savage and are as it were indignant at the art that would soothe them: so too, the passions that befall the souls of men ^A are sometimes fierce and impatient of admonition, listening to no voice that would recall them from vice and persuade them toward better things. We will find that the Pharisees had suffered this, who, on account of their love of money, treated the best exhortations as worthless; and when they ought to have revered the Master who was introducing these things, they mocked him. But we must remove the sting of avarice, which can drive us to impiety just as much as it drove them.

The Savior of all, therefore, having spent much speech upon them, and seeing that they were not departing from their own thoughts and passions, but rather were dwelling more firmly in their innate perversity, at last turns to sharper rebukes ^B, as the occasion invites, and declares that they are hypocrites and greedy seekers after gains, lovers of the glory that is due to just and good men, while in reality they are far removed from virtue.

V. 15. *You are they that justify yourselves before men.*

We find that Christ said this to them elsewhere as well, saying: *How can you believe, who receive glory from men, and the glory that is from God alone you do not seek?* For God crowns those who are truly good with the praises of justice. But the enemies of virtue and the hypocrites usurp a reputation for holiness, perhaps by their own votes. Yet, O excellent men, one might say to them, no one crowns himself. For it is written: ^C *Let your neighbor praise you, and not your own mouth; a stranger, and not your own lips.* Even if the hypocrites could somehow escape notice and snatch honors from men, yet God, he says, knows your hearts, and he holds in esteem him who is truly just; but as for those who please men, he scatters their bones. For the zeal for pleasing men is the root and beginning and parent of pride, which is hateful to God and men.

After he had pricked them with these reproofs, Christ adds something else that they were about to suffer on account of the impiety and contumacy that clung to them. He says:

V. 16. *The law and the prophets were until John, etc.*

He covers again with obscurity that which was causing distress, and makes the prediction of things that were to happen to those who chose to disobey him somewhat shadowed ^D. For Moses, he says, and the chorus of holy prophets with him, have proclaimed to those upon the earth the power of the mystery concerning me. The law indeed signified through shadow and types that I was also to endure death in the flesh, so that I might save the world under heaven, and

^A that I would overcome it by rising from the dead. The prophets spoke in harmony with the law of Moses. It is no wonder, then, he says, or rather, it was something foreknown, that you would not believe my words; for the discourse of prophecy concerning me and you extends up to John the Baptist. But from the days of John, the kingdom of heaven is proclaimed, and everyone forces his way into it. By "kingdom of heaven" he refers in this context to justification by faith, the washing away of sin through holy baptism, sanctification through the Spirit, worship in the Spirit, the dignity of adoption, and the hope of glory which is to be given to the saints in the future. The kingdom of heaven is therefore proclaimed, since the Baptist has come forth into the midst, saying, "Prepare the way of the Lord," and indicating that the Lamb of God, who takes away the sin of the world, is already present. Everyone, therefore, who has become a hearer and lover of the sacred proclamation forces his way into it; that is, employing all eagerness and every strength, he desires to enter into the hope. For as he says elsewhere, "The kingdom of heaven suffers violence, and the violent take it by force."

V. 17. *Facilius est autem, etc.* ^B

He says that it is easier for heaven and earth to pass away—though this has not yet come to pass by God's command—than for one jot of the law to fall. By "law," he sometimes means the entire divinely inspired Scripture, that is, the books of Moses and the prophets. What, then, did they foretell, which must also necessarily reach its end? They foretold that, because of their great unbelief and the impiety of their ways, Israel would fall away from intimacy with God, although he was the firstborn among sons, and that Jerusalem would be excluded from his love. Wherefore he says concerning her through the mouth of Hosea: "Behold, I will hedge up her way with thorns, and I will block her paths, and she shall not find her track." For the way of the pious ^C is straight, and there is nothing difficult in it, but all things are easy and trodden. But the way of the metropolis of the Jews is blocked; that is, the path of true religion became inaccessible to them. And that they possessed darkened minds and did not receive the light of the glory of the Savior, whom they refused to acknowledge, he foretold in these words, as if addressing the people of the Jews: "I have likened your mother to night. My people have been made like one having no knowledge; because you have rejected knowledge, I will reject you, so that you shall not act as priest to me; and you have forgotten the law of your God, and I will also forget your children." Do you hear how the multitude of the disobedient is compared to darkness and night, and most appropriately so? For to those who believe, the intellectual day-star and the sun of righteousness rises in mind and heart; but ^D the mind of those who act unjustly toward such a splendid and precious grace is blackened by a mental darkness and mist. And these things hold true regarding those from Israel. But to those who have acknowledged the appearance of the glory of Christ, the Savior of us all, God the Father promised through one of the holy prophets, saying: "I will strengthen them in the Lord their God himself..."

and in the name of the Lord their God they shall exist." ^A Consonant with these, the Psalmist also, inspired by the Spirit, said to Christ: "Lord, in the light of thy countenance they shall walk, and in thy name they shall exult all day, for thou art the glory of their strength, and in thy righteousness shall our horn be exalted." For we boast in Christ, having been justified in him: we have become exalted, having cast off the humiliation of sin, and having obtained the accurate knowledge of the dogmas of the truth. For this is what God promised us, saying through the voice of Isaiah: "And I will lead the blind in a way they did not know, and I will make them walk in paths they were ignorant of; I will turn the darkness into light for them, and all the crooked things into straight." ^B For we who were blind have been enlightened, and we are entering the unusual path of righteousness; but those who were boasting in the Law as a guide have fallen into darkness. For as Christ himself said, darkness has blinded their eyes, and a hardening in part has happened to Israel, so that seeing they might not see, and hearing they might not hear; for they have acted wantonly against the holy prophets, and have even dared to lay hands on him who was calling them to salvation and life. If, therefore, you are infidels, he says, and foolishly mock my words—words that were otherwise leading you to the attainment of what is useful and proper—this was not unknown, he says, but has long since been foretold through the Law and the prophets. For it is among the impossible things for the oracles of God to be devoid of effect; for whatever he knew was going to be absolutely and in every way, this he foretold. As it had been said, therefore, he shows that it has come to pass, not indeed dissolving or subverting prophetic authorities, but rather fulfilling the prophets and the Law. ^C For because he had said that the Law and the prophets were until John, ^D that no one might suppose that they were now cast out and abolished, he therefore added: "Not one iota or one serif shall fall from the Law," according to Matthew.

§ V. 19. "And there was a certain rich man, and he used to dress in purple and fine linen."

One might ask: According to the evangelical history, which says that the poor man went to rest and the rich man to punishment, have these things already happened, and has the reward worthy of each been allotted, or does this example represent the image of the future judgment? ^D Indeed, he says, because he explicitly mentions the name of Lazarus, these things truly happened and were performed. For why did he not say, "A certain poor man," but rather, "Lazarus"? To show by the naming that these things happened in reality. To which we will respond: That the judgment will be after the resurrection of the dead, the divine Scripture everywhere affirms; but there will be no resurrection unless Christ comes down again to us from the heavens in the glory of the Father with the

^A holy angels. Thus also the all-wise Paul says: “For the Lord Himself will descend from heaven at a command, at the voice of an archangel, and at the trumpet of God; and the dead in Christ shall rise incorruptible” (1 Thess. iv, 15). Since, therefore, the Judge of all has not yet descended from heaven, nor has the resurrection of the dead taken place, how is it not irrational to think that a recompense for either evil or good deeds has already come to pass for any? The method of the parable, therefore, regarding those things spoken by Christ concerning the rich man and Lazarus, is cleverly arranged. The account holds—as the tradition of the Hebrews holds—that there was a certain Lazarus in Jerusalem at that time, living in extreme poverty and infirmity, whom the Lord mentioned in order to take him as an example for the clearer clarification of His argument. Since, therefore, Christ has not yet descended from heaven, neither has a resurrection occurred, nor has a recompense of deeds followed for any ^B man. But as in an image, it is written in the parable of a rich man who is pleasure-loving and unmerciful, and a pauper who is languishing in disease, in order that those who abound in riches on earth may know that, unless they choose to be kind, generous, and liberal, and unless they choose to assist in the needs of the poor, they will be condemned.

^A

It is necessary, I think, to say first of all what was the occasion of this discourse, or for the demonstration of what matter Christ so excellently shapes and constructs the parable set before us. Our Savior, therefore, wished to make us artificers of good works and to have us excel in the adornments of virtues. For He wished us to be lovers of our neighbor and diligent in loving the poor, and to engage in the efforts pertaining to this with youthful vigor. Most especially, however, in composing exhortations on this matter for those who are wealthy in this world, and in bringing them onto the path most fitting for the saints, He said: "Sell your belongings and give alms." ^B And this commandment indeed is beautiful and good and salutary. But Christ was not unaware that many lacked the strength to be able to carry out what was commanded; for the human mind is always weak toward difficult and hard-to-accomplish tasks. But since He is good and a lover of mankind, He devised a certain way of providing assistance for them, so that a never-ending and inescapable poverty might not succeed their wealth here, and eternal punishment might not succeed their temporary pleasures. For if you cannot bear, He says, to let go of your pleasure-loving wealth and to sell off your entire estates and distribute them to those in need, at least strive to perform well in lesser things; certainly, "make for yourselves friends from the unrighteous mammon," that is, do not claim wealth only for yourselves, but also stretch out a hand to those in need. Compassionate those who are suffering, comfort the saints who have embraced a poverty that is not involuntary, so that they may serve God without distraction. ^C This will by no means be without reward for you; for when your earthly wealth fails you, when you are overtaken by the end of life, then they will make you partakers of their own hope and of the consolation to be given to them by God; for He, as good, shall restore those who have labored in this life and have endured the heavy burden of poverty with patience. Something similar does the most wise Paul also advise those who are wealthy, saying concerning the miserable: "Let your abundance supply that which is wanting to them." This is nothing other than commanding what Christ already said: "Make for yourselves friends from the unrighteous mammon." And that the failure to do this is a cause of destruction and unquenchable fire, He demonstrates by having set forth to us the parable: for, He says, "There was a certain man who was very rich." ^D

Observe here with me and mark precisely the words of the Savior, as they reveal much wisdom. For although it was possible to say: "So-and-so was a rich man," as we see happen in the case of Job, He did not say this; but He calls him a man simply rich, whereas He mentions the poor man by name. What then is to be observed? The rich man is nameless, as being unmerciful before God; for He said somewhere through the voice of the Psalmist concerning those who do not fear Him, that "I will not make mention of their names with My lips." But the poor man, as I said, is named, because he is known by and reckoned among those who are approved by God.

Let us now observe the rich man, whose pride was raised up by things that were in no way necessary. For what does Christ say concerning him? "And he clothed himself in purple and fine linen," that is to say, he was eager to adorn himself with the most costly garments. ^A The poor man, meanwhile, was cast down at the gateway, held fast by disease and poverty, and was deemed worthy of no consideration: he was stripped of any care or compassion, and desired to satisfy his hunger with the crumbs that fell from the rich man's table, which were useless to the latter. Furthermore, he was tormented by a most grievous disease; and moreover, "the dogs," it says, "licked his sores," not so much harming him, as is likely, as pitying and healing him; for they are accustomed to provide medicine for their own wounds with their own tongues, since they wipe away the irritation and love-nurture the part. But the rich man, crueller than wild beasts, unfeeling toward the suffering of another, and pitiless, was exposed as one compounded of all inhumanity. ^B

V. 22. It came to pass that the beggar died, etc. And the rich man also died, and was buried, etc.

Not so with this Lazarus; rather, he departed with an honorable retinue and with the best of hopes. For those who trust in God, when they depart from us, withdraw from pain and labors. Solomon taught something similar when he said: "They seemed to the eyes of the foolish to die, and their departure was considered an affliction, and their removal from us a destruction; but they are in peace, and their hope is full of immortality." For there is given to them a measure of consolation ^C equal to their labors; or perhaps the reward is even greater than the labor. For Christ says: "A good measure, pressed down, and shaken together, and running over, shall they give into your bosom." Therefore, "Lazarus was carried by the holy angels," he says, "into Abraham's bosom; but the rich man died," he adds, "and was buried." For a true death occurs for that harsh and pitiless man, namely, the separation from his own body. For he departs from delights to punishment, from glory to ignominy, from light into darkness. ^D

CHAPTER XVII.

V. 1. It is impossible that scandals should not come.

But what scandals, pray, does Christ make mention of, which he says will absolutely and inevitably come to pass? There are two kinds of scandals. The one kind opposes the majesty of the Most High and assails the Substance which is superior to all things, as far as concerns the intent of those who have devised them. The other kind of scandal occurs among us, and extends only so far as to cause distress to certain of our brothers and fellow-believers. For the inventions of heresies, and whatever teaching is contrary to the truth, oppose the divine and supreme majesty itself, because they lead those whom they capture far astray from the rectitude and exactitude of the sacred dogmas. Regarding the

^A Of such scandals the Savior Himself said elsewhere: "Woe to the world because of scandals; for it must needs be that scandals come, but woe to that man by whom the scandal comes." For such scandals—by this I mean those of the unholy heretics—do not come against any one person in particular, but rather plot against the whole world, that is, against those on the entire earth. The blessed Paul rebukes the inventors of such scandals, saying: "And so, by sinning against the brethren and wounding their weak conscience, you sin against Christ." But in order that such scandals might not prevail over those who have believed, God said somewhere to those who preach the right word of truth and know well how to guide souls: "Go through my gates, and make a road for my people, and clear the stones from the way." And the Savior has hung a bitter judgment over those who set such scandals.

^B It seems, however, that He is not speaking here of such scandals, but rather of those which happen very often from human petty-mindedness between friends and brothers. The passage immediately following these words, which concerns forgiving brothers if it should happen that they offend against us, leads us to surmises about such matters. What then are these scandals? Perhaps petty-mindedness and grievances, just and unjust resentments, insults, frequent slanders, and faults related and similar to these. These, I say, it is impossible should not come. Is it because God, who is over all, necessarily inflicts them upon some? Far be it; for nothing evil comes from Him, but rather He is the source of every virtue. How then is it not possible that they should not happen? On account of our own weakness ^C in any case. "For in many things we all offend," as it is written. Nevertheless, He says that "woe" shall be to the one who puts the scandals; for He does not let them go without rebuke, but rather, by the fear of punishment, He corrects laziness in amending them. He commands, nevertheless, that we should bear patiently with those who set such scandals.

"If he sins against you seven times a day, etc."

(If he returns), He says, (the one who sins) against you, and acknowledges his fault, you shall forgive him; and not once, but very often. For if anyone is weak, and that frequently, we ought not for this reason to appear alienated from one another in mutual love, or to be indifferent ^D toward forbearance; rather, we ought to imitate the physicians of bodily ailments, who do not treat the sick person once or twice, but as many times as it happens that he falls ill. For let us consider that we too are in weaknesses and are overcome by passions; and since we suffer this, we desire that those who ought to take vengeance, and who have the power to punish, should be merciful and forgetful of injuries towards us.

^A It is necessary, then, that we should stand by one another in our weaknesses, and bear one another's burdens; for so shall we fulfill the law of Christ. But observe how, in the Gospel according to Matthew, Peter asks and says: "How often shall my brother sin against me, and I forgive him?" There, the Lord says to the apostles, that "even if he sin seven times in the day," that is to say, often, "and as often repent, you shall forgive him."

The apostles said to the Lord: "Increase our faith."

^B The soul of all the saints is gladdened, not by the possession of temporal and earthly goods—for these things are corruptible and fleeting—but rather by those things which render those who receive them holy and blessed. These are, of course, the gifts of God and the spiritual graces, among which one is preeminent: faith, that is, firmness in the faith towards our common Savior Christ, which indeed Paul also knew to be the chief of the goods in us; for he said, "Without faith it is impossible ever to please God. For in this the elders were attested." Behold, then, the holy apostles, having become emulators of the saints of old; for what do they ask of Christ? "Increase our faith." They do not ask for faith simply—lest you should consider them unbelievers—but rather they ask of Christ an increase of faith, that is, firmness in it. Faith is one thing in us, and another is the gift of divine grace. For it is in us to begin, and with all our strength to place our confidence and belief in God: ^C but firmness and strength in this matter is a gift of divine grace. Therefore, since all things are possible to God, "everything," says the Lord, "is possible to him who believes"; for it is the power of God that is produced in us through faith. The blessed Paul, knowing this, says in the first Epistle to the Corinthians: "To one is given by the Spirit the word of wisdom; to another, the word of knowledge according to the same Spirit; to another, faith in the same Spirit." Do you see how he placed faith in the catalogue of spiritual gifts? The disciples were asking to receive this from the Savior, bringing their own [faith] along, even though He gave it to them after the completion of the economy, through the visitation of the Holy Spirit; for before the resurrection, their faith was so shaky ^D that they sometimes endured the charge of little faith.

Undoubtedly, the Savior of all was sailing at one time with the holy apostles on the lake or sea of Tiberias, and typically, for the sake of the economy, He allowed sleep to overtake Him.

^A For when a violent wind stirred up the swell and a harsh wave rose against the vessel, they were greatly troubled, so that they awakened the Lord, saying: "Master, save us, we are perishing." He, having been awakened, as it says, rebuked the surge and changed the ferocity of the storm into a calm. He then severely reproved the holy apostles, saying: "Where is your faith?" For there was truly no need at all to be troubled, since the Lord of all, at whom all works tremble and quake, was present with them.

But if it is necessary to bring forward another event similar to the first, I shall not refuse. He ^B ordered the holy apostles to board the boat and proceed to the other side of the lake, and they immediately did so. Having rowed about thirty stadia, it says, they see Jesus walking on the sea, and they were terrified, thinking that what they saw was some phantom. Then, having called out to them, He said: "It is I; do not be afraid." Peter said: "If it is You, command me to come to You upon the water." And He said: "Come." And having jumped out of the boat, he began to walk; but when he saw, it says, the wind and the wave, he was afraid; and beginning to sink, he cried out: "Lord, save me." He saved him while he was in danger, but rebuked him again, saying: "O you of little faith, why did you doubt?" That, indeed, at the time of the passion, when the cohort of soldiers and the unholy servants came to arrest Jesus, all forsook Him and fled, and Peter also denied Him, troubled by the fear of one servant girl, is not obscure. ^C

You saw their little faith; now admire them receiving an increase of faith from our common Savior. "He instructed them not to depart from Jerusalem, but to wait for the promise of the Father, until they should be clothed with power from on high." But when the power from on high—that is, the grace of the Holy Spirit—had descended upon them under the guise of fiery tongues, then indeed they became bold, courageous, and fervent in spirit; so much so that they despised even death and considered the terrors brought upon them by the unbelievers to be of no account, and they became workers of miracles from that time on.

That constancy in faith is something great and extraordinary, the Lord declares, saying: "If you have faith as a grain of mustard seed"—that is, warm and fervent—"you would say to this sycamore tree, ‘Be uprooted into the sea,’ and it would obey you." ^D For he who trusts in Christ does not rely on his own strength, but rather attributes the ability to accomplish all things to Him. Therefore, perfection of all good things in souls is confessedly from Him; yet we must prepare ourselves to become capable of such grace. For if the power of faith moves that which has been fixed by Him and rooted in the earth, one might say in general that there is nothing so immovable that faith could not overturn it, if it were necessary for it to be moved. Wherefore, even the earth was shaken at the prayer of the apostles, so that in their [continued on next page]

^A Acts the history is recorded. It is clear that faith also halts things that are moved, such as the swiftest rush of a river's current, and the ceaseless course of the heavenly bodies in their movement. ^B One must, however, attend safely to this: that God does not excite empty panic nor useless wonder, for such things are far from the divine substance, which is devoid of pride, unboastful, and altogether true, but refers everything to the benefit and salvation of men. I say this so that no one should ask, regarding the divine power, for useless movements of the elements, or the transposition of mountains or trees; nor should one be impious, as if the word were false if these things did not happen; nor, again, think there is weakness in the faith if these things do not prevail. But let what is useful and directed toward true benefit be, and the power will not be lacking.

V. 7. *Who of you, having a servant plowing or shepherding?*

In the preceding passages, the Lord has made a long discourse to demonstrate the way of uprightness and to expose the glory of an unblamable life before our eyes, that, conducting ourselves in this way, and setting out with alacrity to every good work, we may reach the prize of the upward calling. ^C Nevertheless, it is natural for the human mind to be carried away toward the desire for vain glory, and to be very easily sick with this kind of disease. The cause of the evil is often that one thinks that by some excellent deeds he has merited God's favor. But this is a most evil and to God most hateful vice. For the serpent, the author of evil, often drags some into this opinion, so that they almost think that God owes them the highest honors when they lead a glorious and commendable life. In order to deliver us from such passions, He sets in order the power of the readings proposed as a pattern. For He teaches through these that the power of the Master's authority, like a debt, seeks submission from servants everywhere. For, He says, the Master will not owe thanks to the servant, even if he performs everything that ought to be done, according to what is fitting for servitude.

^D See here with me how the disciples—or rather all who are under the scepter of our common Savior Christ—are sharpened to the pursuit of labor; and that they should not exhibit their service to Him as a favor, but as a debt, offering the submission proper to servants. The disease of the cursed vain glory is also destroyed by this; for if you do what is owed, why do you puff yourself up? You do not consider that if you do not do what is owed, there is danger; but if you do, there is no favor due. The wonderful servant Paul, correctly understanding and knowing this, says: *If I evangelize, it is not a glory to me; for a necessity is laid upon me. For woe to me if I do not evangelize.* And again: *I am a debtor...*

to Greeks and to barbarians, to both the wise and the foolish.* ^A If, therefore, you have become approved, and have kept the divine commandments, and have obeyed the Master, do not demand rewards from God as a debt; rather, come asking for those things which come from generosity. Consider that our masters among men do not feel grateful when some of their servants perform the service prescribed to them, but by exerting generosity toward their faithful servants, they often win them over, and stir up in them a greater readiness. Thus also God indeed demands our service, using the right of lordship; but because He is good and generous, He also promises rewards to those who labor. Indeed, the magnitude of His generosity far exceeds the sweat of those who serve Him. And Paul confirms this, writing: *The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.* ^B And though we are servants, He calls us sons and crowns us with the honor befitting children. And see that one must first tend to one’s own flesh, and thus shepherd others. *For if a man does not know how to manage his own house, how shall he care for the Church?*

*There met Him ten leprous men.* ^C Once again the Savior makes His own glory manifest to us, and through divine miracles He proceeds to draw the hard-hearted Israel into the net of faith. But this Israel was both stiff-necked and disobedient. Then, what excuse will help them on the day of judgment, since they did not choose to receive salvation through Christ? Especially since they became eyewitnesses of the words from Him, and beheld His miraculous and ineffable works. And for this reason He said concerning them: *If I had not come and spoken to them, they would have no sin.* And again: *If I had not done among them the works which no one else did, they would have no sin; but now they have both seen and hated both Me and My Father.* ^D A clear proof of what I just said will be the cleansing of the lepers. For these were driven away from cities and villages as unclean, according to the law of Moses. These things have been sufficiently said, as I suppose. The lepers, however, meeting the Savior, begged to be delivered from their malady, calling Him "Master," that is to say, Teacher. No one had pity on them as they suffered from the disease; but He who appeared on earth for this very reason, and became man in order to have mercy on all, He Himself was moved with compassion and had pity.

*He said to them: Go, show yourselves to the priests.* And why did He not rather say: "I will it, be cleansed," just as He did for another leper, but preferred to command them to show themselves to the priests? The Law invited those healed of leprosy to this, ordering them to present themselves to the priests, and [to offer] sacrifices.

As He ordered them to go when they were already healed, he instructed them, in a certain way, to bear witness to the priests—that is, to the teachers of the Jews, who always envied His glory—that they had been delivered from their affliction beyond expectation and miraculously, now that Christ had granted them healing. He did not heal them first, but sent them to the priests, since the priests knew the signs of leprosy and [knew] when it was healed; by sending them to the priests, He sent the healing along with them. Regarding these things, moreover, and what the law of leprosy is, and what the [requirements] for cleansing are, and what each of the prescribed observances demanded, we discoursed more fully at the beginning of the Savior's miracles according to Luke, where the leper was healed. Having therefore referred the studious to that place, let us proceed to what follows. ^B And the nine, in fact, being Jews, falling into ungrateful forgetfulness, did not return to give glory to God; from which it is demonstrated that Israel is given to a hard heart and total forgetfulness. But the foreigner, that is, the Samaritan—called a foreigner because he traced his lineage from Assyria (for it is not without reason that he says, "through the midst of Samaria and Galilee")—returned, glorifying God with a loud voice. Thus He shows that the Samaritans are grateful, but the Jews, even when affected by benefits, display an ungrateful spirit.

V. 20. *And being questioned by the Pharisees, when the kingdom of God cometh?*

Because it was to come in its own time in our human form, the prophets had preached, and in reality it was accomplished. For He appeared to the inhabitants of the earth, having taken the form of a servant, yet retaining nonetheless His natural lordship, and the power and glory fitting for God. The brightness of the works He performed indeed reveals Him to us in this way. But you did not believe in Him, O senseless Pharisee, you did not receive justification from Him. Why then do you ask when the kingdom of God cometh? ^C He derides a mystery so venerable and truly admirable. For because the Savior of all, in all His discourses to the multitude, was always making mention of the kingdom of God, on that account the wretched men mock: or perhaps they were even thinking that, being ensnared by their own malice, He would suffer death upon the wood, [and so] they say ironically, "When cometh the kingdom of God?" As if they were saying: Instead of the kingdom of God of which you speak, the cross and punishment shall overtake you. What, then, does Christ do about these things? He shows again His patience and incomparable charity toward men. Being reviled, He did not revile in return; when suffering, He did not threaten. ^D Wherefore, He does not indeed rebuke them strictly, but, inasmuch as they are wicked, He deems them unworthy of an answer to their questions.

^A Yet He says this one thing only for the benefit of every man: "The kingdom of God is within you." Its advent eludes human observation. Do not inquire about the time, He says, when Christ will appear again, or when the time of the kingdom of God will be at hand. Rather, exert yourselves to possess it; for it is within you, that is, it lies in your own choice and power to obtain it. For it is possible for every man—if only he has obtained through faith the justification in Christ and has shone forth with every virtue—it is possible, I say, for him to attain the kingdom of heaven. For, as far as concerns external acts, it is outside, according to how the wicked thoughts of the heart break forth. But by virtue, it is within us all. For the kingdom of God existed even within the Pharisees themselves, who nevertheless were ignorant of it and thought that it would emerge at some time into public places ^B from without, as John shows, saying: "There stands one among you whom you do not know," signifying, of course, Christ.

V. 22. "The days will come when you will desire to see one of the days of the Son of man, and you will not see it."

He says this, wishing them to be fortified against any distress whatsoever and prepared for patience, so that, having been thus proven in virtue, they might be able to enter into the kingdom of God. He foretells, therefore, that before His arrival from heaven, which will take place at the consummation of the age, tribulation and persecution will approach, so that they will desire to see one of His days—that is, the time when they were still living and dwelling together with Christ. And yet there was a most bitter insolence of the Jews against Him; for they attacked Him with stones, and they persecuted Him not once but very often. They dragged Him to the brow of the hill ^C so that they might cast Him down headlong; they harassed Him with insults and calumnies, and there was no form of wickedness that the Jews omitted. How then does He say that the disciples would desire to see one of His days? It is because, given the impending evils, the lesser ones had in a certain way to be chosen. The Jews, you see, experienced greater calamities after the Lord's ascension.

V. 24. "For as the lightning that flashes out of the parts under heaven," etc.

Nevertheless, He indicated that He will descend from heaven, not unnoticed or obscurely, but with glory befitting God and surrounded by unapproachable light, saying that His advent would be like lightning. He was indeed born in the flesh from a woman to fulfill the dispensation for our sake; ^D and for this reason He emptied and humbled Himself, and was not openly in the glory of His divinity; for the time called for this, as did the nature of the dispensation undertaken. But after the resurrection from the dead, having ascended into heaven and become a fellow-sitter with God the Father, He will descend again, not with diminished glory, nor indeed...

in human lowliness, but in the majesty of the Father, with a multitude of angels attending Him and standing by as God and Lord of all. He will therefore come like lightning, and not secretly. And no one is to be believed who says, "Lo here, lo there." ^B He removes another suspicion from the hearts of the disciples; for they supposed that after He had traversed Judea and then arrived in the city of Jerusalem, He would immediately manifest the kingdom of God. Wherefore, also, they approached Him and said, "Lord, wilt thou at this time restore the kingdom to Israel?" But the mother of the sons of Zebedee, also expecting that this would come to pass, approached to ask for a place of honor for them. Therefore, so that they might know that He must first undergo the saving passion, and destroy death by the death of His own flesh, and put away sin from the world, and also defeat the prince of this world, and only then ascend to the Father, and at His own time appear again to judge the world with righteous judgment, He says that it is necessary for Him first to suffer many things. And because He will appear unexpectedly, with no one foreseeing it, and at the same time the end of the present age will arrive, He says that the consummation will be as it was in the days of Noah and Lot. For they were living, He says, without care; they were eating, drinking, selling, buying, building. But the flood of waters destroyed the former, while the latter became the work and food of divine fire. What, then, is signified by this? Christ wishes us always to be watchful and prepared for our defense before the tribunal of God.

V. 31. *In that day, he that shall be upon the house-top, and his goods in the house, etc.* ^C He commands them to set no value upon any earthly and temporal thing, and to keep one goal before their eyes, that every man should save his own soul. He who, therefore, He says, is upon the house-top, let him not descend into the house to take his goods. Now, by these words, He seems to wish to denote a man living in leisure, and in wealth, and in worldly splendor. For those who are on the house-tops are conspicuous to those who stand around the house. If anyone, therefore, is of this sort, He says, let him give no thought at that time to any portion of the goods stored up in the house; for these things will be useless and contribute nothing to his welfare. "For treasures profit not the ungodly," as it is written; "but righteousness delivereth from death." But even if anyone, He says, is in the field, let him not turn back; that is to say, if anyone is found being diligent in labors and has the concern of cultivating the spirit, and is gathering the rewards of good sweats, let him not turn back. For as Christ Himself said elsewhere, "No man putting his hand to the plow, and looking back, is fit for the kingdom of God." For one must hold fast to sacred pursuits with irrevocable impulses, so that we do not suffer what it befell the woman in Sodom to suffer, whose example Christ Himself uses, saying, "Remember Lot's wife," who, having departed from Sodom, then turned back, and became a pillar of salt.

which is to say, she became foolish and turned to stone. Therefore, one must strive with youthful vigor for the task proposed.

V. 33. *Whoever shall seek to save his soul, shall lose it.*

^A How someone loses his own soul so as to save it, or in what manner he who thinks he is saving it loses it, Paul will clarify, saying of the saints: "But they that are Christ’s, have crucified the flesh, with the vices and concupiscences." For those who truly have become genuine to our Savior Christ, crucify their own flesh, that is, they mortify it; laboring, of course, and undergoing struggles for the sake of religion, and mortifying carnal desires. For it is written: "Mortify your members which are upon the earth; fornication, uncleanness, lust, evil concupiscence, and covetousness." Those, therefore, who are mortified for these reasons, they have saved their own soul; but those who love a pleasure-loving life, perhaps think they are possessing their own soul, but they are absolutely losing it. "For he that soweth," he says, "in the flesh, of the flesh shall reap corruption." But he who loses his own soul in another way, will surely save it; this the blessed martyrs have ^B done, who have waged struggles even unto blood, and have placed the genuineness of their love towards Christ upon their own heads like a crown. But those who, out of a cowardly soul and resolve, have denied the faith, and have escaped the immediate death of the flesh, these have become the murderers of their own souls; for they shall go down to Hades, and shall suffer the penalties of their own wickedness.

V. 34. *In that night there shall be two in one bed; one shall be taken, and the other shall be left.*

He calls the time of judgment "night," because, as I suppose, of the hidden and unexpected nature of His coming. And ^C by the two who are in one bed, he seems to hint at those who live in rest and in wealth, and sharing equally with one another, in, I say, the sense of being in worldly pleasures; for a bed is a symbol of rest. But one of them, he says, shall be taken, and one shall be left; how, or in what manner? For not all who have lived in wealth and rest in this life have become wicked and unmerciful. For what then? If someone is indeed rich, but is also kind and merciful and upright in the faith, this man is taken; but the other, because he was not such, shall be left. And by the women grinding, he seems to indicate ^D those who are in poverty and labors. But even among these, he says, there is a great difference, for those who bear the burden of poverty bravely, and live temperately and gently, these shall be taken, being clearly found to be righteous; but those who are not like this, but rather are keen for wrongdoing and eager for any kind of wickedness, shall be left, destined to experience the punishment of fire. And so there shall be

^A among them a very great and precise examination of their ways; and the good one will be taken up, but he who is not such shall be left.^B Since, however, the word "taken up" was spoken, the disciples usefully and necessarily inquire: "Where, Lord?" And he said to them: "Wherever the body is, there the eagles will be gathered." And what does this mean? Through a common and most manifest thing, a great and profound mystery is intimated. And what is this? He will indeed descend from the heavens, in order to judge the world in righteousness; but he himself, he says, will send his angels, and they will select from the sinners the righteous and the holy, and will bring them to him; but the others they will leave upon the earth, destined, clearly, to be punished. Something of the sort the all-wise Paul also implies, writing: "For I say to you, that we who are alive, who remain, will not precede those who have fallen asleep; but he himself will sound the trumpet, and the dead in Christ will rise incorruptible, in an atom, in the blink of an eye. And we who are alive, together with them, will be caught up in the clouds to meet the Lord in the air; and so we shall always be with the Lord." Just as, therefore, when a corpse is lying, the carnivorous birds fly together to it, so when the Son of man arrives, then indeed all the eagles, that is, those who have flown high and have been lifted up from earthly and worldly things, will run together to him.

CHAPTER XVIII.

V. 1. That one ought always to pray and not to fail. One must therefore pray without ceasing, according to the word of the blessed Paul, being well aware and firmly believing that the one who is invoked is able to accomplish all things. "For let one ask," he says, "in faith, doubting nothing. For he who doubts is like a wave of the sea, moved and tossed by the wind." For let not that man think, he says, that he will receive anything from the Lord; for he who doubts is admittedly an insolent person. For if you have not believed that he will fulfill your petition, do not approach at all, lest you be found an accuser of the Almighty.

We ought, therefore, to turn away from such a shameful disease. That God will indeed nod in assent to those who pray not capriciously or carelessly, but with zeal and unceasingly, the present parable will confirm. For if, in the case of the unjust judge, who neither feared God nor respected man, the persistent approach of the widow put him to shame, so that even against his will he rendered her justice, how, then, shall He who is merciful and a hater of iniquity, who always extends a saving hand to those who love Him, not heed those who supplicate Him day and night, and defend them as His chosen ones? ^A

But let us see, I pray, who exactly those are who act unjustly toward them. Many people, and in many ways, offend the saints who rightly divide the word of truth—those who are unskilled in the sacred dogmas and are carried far away from every right path. These are the detestable and impure workshops of the heretics, which one might rightly call the gates of death. These people stir up persecutions and tribulations against those who walk uprightly regarding the faith. Against such men, the friends of God offer up prayers, imitating the holy apostles, who, crying out against the perversity of the Jews, said: "And now, Lord, look upon their threats, and grant to thy servants to speak thy word with all boldness." ^B

Yet perhaps someone will say: "Christ told the holy apostles somewhere: 'Love your enemies, pray for those who persecute you.'" How then shall we pray against them without at the same time neglecting the divine commandment? To this we say: Shall we then pray that boldness and strength be given to them by God, so that they might not allow those who profess the same things to teach their mysteries? And how would that not be something entirely foolish? Therefore, when offences from certain people come against us ourselves, then indeed, then we shall make it our boast to be unresentful and loving toward them; then, imitating the holy Fathers, even if they strike us, even if they insult us, even if they inflict upon us other kinds of injuries, we shall absolve them of all blame, and we shall lay aside both anger and grief. ^C

But when some sin against the very glory of God and the preaching of those who serve the divine, heaping up wars and tribulations, then we approach God, seeking His succor, and cry out against the enemies of His own glory; just as, for instance, the great Moses did. For he said: "Arise, O Lord; let thy enemies be scattered; let all who hate thy name flee." And the very thing said by the holy apostles would demonstrate that it is not without benefit to the divine preaching if the hand of the persecutors be in some way weakened. "Look, therefore," they say, "upon their threats"—that is, make their assaults vain—"and grant to thy servants to speak thy word with all boldness." For He had already foretold that some were going to peddle the words of the truth and turn many away from the sound faith, saying: ^D

^A "Nevertheless, when the Son of man cometh, shall he find faith on the earth?" He was certainly not ignorant of this. Why? Because God is cognizant of all things. But He implies that the love of many will grow cold, and that some in the last times will fall away from the right and irreproachable faith, giving heed to seducing spirits and the false teachings of men whose own minds have been seared. Against them, as faithful servants, we approach God, praying that their wickedness and their schemes against His glory might be rendered ineffectual. ^B Yet there are other certain ones who also trouble those who serve God, against whom our struggle—which is carried out through prayer—will be beyond reproach. And who are these, then? They are the wicked and opposing powers, and Satan, the enemy of all, who fiercely resists those desiring to live well, who casts the drowsy into the pits of folly, and who sows the seeds of every sin in us; for he presses upon us intolerably with his own henchmen. And it is for this very reason that the Psalmist has cried out against him, saying: "How long will ye set upon a man? Ye all slay him as a bowing wall and a tottering fence." ^C For just as a wall that is already leaning, and a fence that has been pushed or undermined, fall down immediately if someone gives them a shove, so too the human mind, having within itself a very great propensity toward worldly pleasures, falls into them easily when someone draws and provokes it; and this is the work of Satan. Therefore, concerning these, we shall say in our prayers to Him who is able to save: "Vindicate me, O God, from my adversary." And this is indeed what the only-begotten Word of God has done, having become man; for He cast out the ruler of this age from his tyranny over us, and He rescued and saved us, and brought us under the yokes of His own kingdom. For some among us, as true servants, shall be preserved by God in the stability of faith while still remaining on earth. ^D Good, therefore, is the habit of frequent prayer; for Christ will accept our petitions and fulfill our requests. For if the persistence and perseverance of the widow softened the unjust judge, who neither feared God nor regarded man, how much more shall we draw the Father of mercies to a favorable disposition, even if He perhaps tarries for the present?

Some have attempted to interpret this parable with too much curiosity, claiming that the widow, who cast off the devil (as her former husband), is the soul; and that her adversary is the devil himself, against whom she makes supplication to God, the judge of iniquity—that is, He who condemns iniquity—who has no other God to fear, nor does He respect any human person, and who has pity on the soul that makes supplication to Him. But some have understood these things boldly and perversely. The Lord Himself, however, because at the time of the consummation of the world, one must apply oneself constantly to prayer on account of the dangers then present, adds whether...

^A when He comes, He will find faith? ^B It is, of course, the interrogative mode that denotes rarity. For He was accustomed to use the interrogative mode regarding things that are rare; as He does here, signifying that there will be few who will keep the faith, and that He will find it among few on earth when He comes, sitting upon the clouds.

^B In order that you may learn how great a penalty he who condemns others incurs, and who is not moved to repentance for his own failings, we shall provide you with testimonies from the Gospels themselves. Therefore, this blessed Luke says concerning our Savior Christ: ^C “And He also spoke a parable to them, concerning those who declared themselves righteous, and disdained others.” And what is this parable? “Two men went up into the temple to pray, etc.” ^D Here, indeed, He teaches us in what manner prayers must be offered to God, so that the matter may not prove to be without result for those who employ it; and so that, while someone thinks he is gaining some benefit, he might not by this very thing make God, the Giver of heavenly gifts, angry with himself. For it is written: “There is a just man who perishes in his righteousness.” Lo, for here the Pharisee is condemned, because he did not conduct his prayer intelligently. For many are the charges against him on his own part: first, because he is arrogant and foolish; for he admires himself, even though the Holy Scripture cries out: “Let your neighbor praise you, and not your own mouth; a stranger, and not your own lips.” Then, because he did not know that one who resists sin is not altogether worthy of the highest admiration; but that the zeal to emulate those who are wont to excel in virtue is what truly renders a man splendid and excellent, and places him in the number of those whom we justly admire.

— The tax collector, therefore, stood afar off, and did not dare, so to speak, to lift up his eyes to the heights, but by his blushing gaze, he signaled the lack of boldness of his soul. Do you see how, by restraining his confidence, as if he possessed none, he is wounded by the stings of his own conscience? For he fears even merely to be seen by God, as one who had held His laws in little regard; and by his outward demeanor itself, he accuses his own wickedness. He beats his breast, he confesses his sins, he shows his disease to the Physician, and he begs for mercy. ^C Just as the tax collector was not disdained; for what says the Judge of all—Who knows hearts, Who receives the prayers of all—concerning him who confesses his own sins? “I tell you, this man went down to his house justified, rather than the other.” For even if someone should become good and gentle, let him not, on account of this cause, succumb to the disease of pride; rather, let him remember Christ saying to the holy Apostles: “When you have done these things, that is to say, what has been commanded, say: ‘We are unprofitable servants; we have done what we ought to have done.’” We ought, indeed, as if subjected to a necessary yoke, to render to the supreme God our servitude, indeed our absolute subjection. Do you see how the tax collector stripped himself of his sins, while he meekly bore the Pharisee’s accusation? And the latter indeed fell from glory into the abyss of disgrace;

^A while the former, from a shameful life, was separated by a great distance from closeness to God—rather, he returned to a blessed state; and the one was dragged toward the realm of boldness, while the other was humbled from his arrogance, and the one was exalted from humility.

V. 15. *And they brought unto him also infants, that he would touch them.*

Sometimes women would run up, and mothers would bring their infants, that he might lay his hands upon them; but the disciples, thinking the affair a nuisance, kept them away. He, however, received them most gladly, saying, "Suffer [them]; for of such is the kingdom." Hence it is easy to see that a newborn child is a symbol of innocence; for an infant is like a new creation. The disciples, however, were not rebuking the children out of any envy; rather, they were fulfilling their duty to their Master, and, as it were, fending off unnecessary annoyances. But Christ does not want us to be lacking in sense, when he says that "of such is the kingdom of heaven," but rather [he wants us] to be childlike in malice, while being perfect in our minds. For an infant—knowing little or nothing at all—rightfully avoids the accusation of malice and wickedness. It behooves us to be like them, living a simple and harmless life. Nevertheless, ^B we ought to have perfect minds, possessing a mature understanding to know clearly who the God of all is, and to turn away from diabolical scandals; for this is the definition of philosophy: simplicity with prudence.

V. 18. *And a certain ruler asked him, etc.*

The ruler who is introduced here, being considered a shrewd and suspicious man, thought he could expose Christ as one who, having spurned the laws of Moses, was imposing laws of his own. He approaches, therefore, and pretends to speak kindly; for he calls him "Master," and calls him "good," and declares himself eager to learn. But because he asks as a tempter, He who "catcheth the wise in their own craftiness" rightly says to him: "If indeed you do not believe that I am God, why do you apply to me terms appropriate to the supreme nature? Why do you call me good, whom you judge by your own estimation to be a man?" For God is good by nature, and to be good is His property, substantially inherent and a unique dignity; ^C but we and the angels [are good] by participation. Such was the meaning of Christ's words. Yet perhaps whoever is a partner in the impiety of Arius will not tolerate the correctness of these thoughts, and will say: "Behold, he clearly denied that he is good, and attributes that dignity as appropriate only to God the Father." But if, he says, he were consubstantial with Him and naturally born of Him, would he not himself also be good, inasmuch as he is God? ^D

^A For a good tree cannot produce evil fruits, nor can a sweet spring pour forth a river that is not sweet. Therefore, the Son is the good fruit of the good God, and as an image, he shows in his own nature the beauty of his Begetter. — But these things suffice for the present; they have been spoken of also in the commentary on Matthew.

While the ruler was expecting ^B to hear from Christ, "Abandon the scriptures of Moses, and approach the decrees given through me," he did not say this, looking most divinely into the hidden intent of the tempter. But as if there were no other commandments except those given through Moses, he sends the man to them and says: "You know the commandments: Do not commit adultery, do not murder," etc.

^A The Law indeed forbids every sort of wickedness and condemns the ways of impiety. "For you shall not commit adultery," he says, "you shall not murder," and clearly forbidding the rest, it decrees that one ought not to murder, nor to be mad for the marriages of others. It condemns also theft, perjury, and bearing false witness, and sets penalties for those who transgress. Then it commanded us to be diligent in showing respect to parents, offering well-earned rewards to those who wish to live virtuously: "Honor," he says, "your father and your mother, that it may be well with you, and you may live a long time upon the earth." ^C This man, wicked and clever in malice, thought that, although the One he was asking was God, he could nonetheless be easily deceived and induced to answer what pleased him. But Christ did not drive him away, although he was wicked. "When he heard these things, he became sorrowful."

The ruler of the Jewish Synagogue could not contain the new wine, being an old wineskin, but was rent and was useless; for he was grieved, ^D although he had received a lesson which is the provider of life eternal. He speaks not of the animal, but of the thick rope used in ships. For it is possible for them, unless they choose to slip away entirely from all that is good, to become virtuous in another way, to "make friends for themselves by means of unrighteous mammon, that when they fail, they may be received into the eternal tabernacles."

"We have left all and followed you." Matthew adds to these the question: "What then shall be for us?" ^A To this one might say: What after all did the disciples leave, or what sort of compensation are they seeking from Christ?

^A What, then, do we say to this? Primarily, they were making this inquiry out of a most necessary cause. For, as they possessed nothing—except for a few and trivial things—they wanted to learn in what manner God will compensate even those who have left behind the very least for the sake of the kingdom of God, that is to say, because of their desire to attain to the kingdom of heaven through their love for Him. For indeed, the wealthy man, having firmly despised much, will surely look for a reward; but the one who possessed little, and then set even these aside, in what hope will he be? How was it not necessary to learn this? Furthermore, it is necessary to say this, too: for to lose much or to lose little would be equal in the eyes of those who judge according to the rule of righteousness; therefore, as far as it pertains to obedience and intent, those who are not in the same rank of wealth might be counted in the same order as those who possess much, provided they are not like those [rich men], yet utilize the same zeal and endure the voluntary sale of what they have. ^B And then, what does Christ say to them? "Amen I say to you, there is no one who has left house, or parents, etc."

A God-befitting voice! And a holy decree! Truly, it leads all who hear it into a firm hope; and it makes the promise so solemn by prefixing the word "Amen," which functions in place of an oath. But it is worth the effort to inquire who those are who have left behind father or mother, wife and brothers and houses; and then, to consider minutely how such persons will have a multiplied reward in the present time. Now, some do indeed at times abandon father and the affection of their entire kinship, and disregard them, for the love of Christ. How this comes to pass, He Himself will teach us, saying: "He who loves father or mother more than me is not worthy of me." And: "I came to set a man against his father," and the rest. ^C For, as the divine preaching draws the world under heaven into the seine of the faith, some truly desire to surrender themselves to this course, but their fathers or mothers, being still faithless or living wickedly, are subverted. Certainly, fathers often do not fear being troublesome to their children because they run to the faith. The same must be said of brothers toward brothers, of a daughter-in-law toward a mother-in-law, and of the latter toward the former. But truly, those who remain firm in the faith prefer nothing to the love of Christ, and hold their carnal kindred in no account.

It remains to be seen how he who has left these things will receive a multiplied reward in this age as well. For will a man become the husband of many women, or will he find many fathers in place of one upon the earth, and thus have his carnal kin multiplied? ^D We do not say this; but rather that, having left behind carnal and temporal things, he will receive things much better, and, as it were, multiplied in relation to those things that were despised. For even the apostles, having left small things, have been filled with the Holy Spirit and have obtained gifts of every kind, and...

^A Having left a few things, they were filled with the Holy Spirit and obtained gifts of every kind, and they became chosen and famous among all people. Therefore, all of us who have believed in Christ and have loved his name will be like them. And if anyone leaves a house, he will receive the heavenly mansions; if he is deprived of a father, he has the Father in heaven; if he becomes far from his brothers, Christ will take him into his own brotherhood; when he leaves a wife with whom he lived, he will find the wisdom that is from above and from God, from which he will produce fruits of righteousness; and if he leaves a mother, he will find the Jerusalem above, which is free and is our mother.

V. 31. *All things that are written through the prophets for the Son of man will be accomplished.*

^B In foretelling what was to happen, he at once cuts off perverse thoughts and the cause of any scandal. For those who had seen his miracles and had been strengthened for courage by his words were nonetheless about to see him mocked by the Jews, crucified, and dishonored. It was natural, therefore, that being scandalized by these very things, they should turn these thoughts over among themselves and say: "This man, endowed with such power, doing wonders by a mere nod, he who says that the providence of the Father reaches even to sparrows, this Only-Begotten and First-Born—how did he not know what was to come, and how has he been captured by enemies, he who promised that he would save us ourselves?" So that they might know that he foresaw his passion and that it was easy for him to escape it, and that he went to it of his own accord, he reveals in advance the things that would come to pass. ^C He added, necessarily, that all things had been predicted through the holy prophets, God having also provided for this in a useful way, so that when they should happen, no one might be scandalized. For it was entirely possible for him who knew what was to come to have escaped the passion; but he was not forced by anyone; rather, he chose to suffer of his own free will, knowing well that his suffering would be salvation for the whole world. For he underwent death in the flesh, but rose having trampled upon corruption, and through his resurrection from the dead, he infused his own life into human bodies; for the whole nature of man in him was returning to immortality.

*They understood none of these things.*

^D The Savior of all indeed announced these things to the holy apostles beforehand, but they did not understand, he says, what was being said; for they did not yet accurately know the things that had been proclaimed by the holy prophets. And so, the leader of the disciples, not yet having understood the depth of the mystery, stood against him, saying: "Far be it from you, Lord; this shall not happen to you." And he was rebuked. [alt-version omitted]

^A But after Christ had risen from the dead, He opened their eyes, as one of the holy evangelists says; for they were enlightened, having obtained a copious participation of the Spirit, so that they could say: "We have also a more sure prophetic word, to which you do well to pay attention, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts."

V. 38. Jesus, son of David, have mercy on me.

^B He approaches Him as God, who is all-powerful; but he calls Him "son of David." For having been reared in Judaism and being a native, he was not ignorant of the things predicted concerning Him through the Law and the holy prophets, and that He was of the lineage of David according to the flesh. Therefore, as one who already believed that He is the Word of God, who of His own will endured the birth according to the flesh—that is, I say, from the holy Virgin—he approaches Him as God, saying: "Have mercy on me, son of David." For that he offered his prayer having been so disposed in his soul, Christ Himself will bear witness when He says to him: "Your faith has saved you." Let those who divide the one Lord Jesus Christ into two imitate this blind man; for he approaches the Savior Christ as God, and calls Him both Lord and son of David. He testifies to His majesty by demanding from Him an operation worthy of God. ^C Let them also marvel at the constancy of his confession in the same blind man; for though some rebuked him as he was professing his faith, he did not cease, nor because of those forbidding him did he lose the confidence to speak. Faith knows how to do battle with all men and to conquer all. Therefore, while they rebuked him, the believer did not yield, but followed the Lord, knowing that there is a noble boldness in defending piety. For if many dare for the sake of riches, ought one not to assume this noble boldness for the sake of the soul’s salvation? The voice of one calling with faith stays the step of the Lord, and the blind man is deservedly honored by Christ. For he is summoned by Him personally, so that he who had already approached by faith might now also be made close in body. Faith also brings us close to Christ, so that we may be deemed worthy of words from Him. ^D For when the blind man had been brought near, He asked, saying: "What do you want me to do for you?" Did the Lord therefore not know his petition? How would that be reasonable? He inquired with prudent economy, so that those who were present and walking along might learn that the blind man was not asking Him for money, but for a divine operation, as from God.

^A Did the blind man cease from his malady, yet neglect to show himself a lover of Christ? By no means; rather, he demonstrated his gratitude through his deeds. And he was freed from a twofold blindness, that of the body and that of the mind and heart; for he would not have glorified Him as God had he not truly recovered his sight. And he became a cause for others to glorify Him as well.

CHAPTER XIX.

Zacchaeus was a chief tax collector, very much possessed by the love of money and looking solely to avarice; for this is the practice of tax collectors. Paul ^B calls this very thing idolatry, as if it were perhaps appropriate only to those who do not know God. For this reason, the Lord quite fittingly combined the tax collectors, who put on such a shameless front, with the harlots, saying thus to the leaders of the Jews: *The harlots and the tax collectors shall go before you into the kingdom of God.* But Zacchaeus did not remain in these things, and he was deemed worthy of the sparing kindness that comes from Christ; for it is He who calls those who are far off near, and who illuminates those who are in darkness. ^C But come, let us see what the way of conversion was for Zacchaeus. He desired to see Jesus; for the seed of salvation had sprouted within him. Christ beheld this with the eyes of His divinity; but now, looking up, He observed him also with those of His humanity. And since it was His purpose that all men be saved, He offers kindness, and encouraging him, He says, *Make haste and come down*; for he had been seeking to see Him, and the crowd was hindering him—not so much the crowd of men as the crowd of his sins. He was also small in stature, ^D not only bodily, but also spiritually; and he could not otherwise see Him unless he were lifted up from the earth and climbed the sycamore tree, by which Christ was about to pass.

The word contains an enigma. For no one can otherwise see Christ and believe in Him unless he be lifted up upon the sycamore tree, having rendered "foolish" the members that are upon the earth: fornication, impurity, and the rest. He says, moreover, that Christ was about to pass by the sycamore, for in treading the path of the Law, which was like a fig tree, He chose the foolish things of the world, that is, the Cross and death. And whoever takes up his Cross and follows the manner of life of Christ is saved, wisely working the law, which is a fig tree not bearing figs but "folly" (*mora*); for the interior path of the life of the faithful seems like folly to the Jews—namely, the circumcision of malice, and cessation from iniquitous action—who indeed do not cut away the sensible foreskin, has hitherto been doubted; but not that of Christ the Lord, as a certain man wrote today, who perhaps perversely understood the verse of the common Latin version: *Zacchaeus was seeking to see Jesus; and he could not because of the crowd, because he was small in stature.*

^A For as the Law prescribes, true circumcision is the practice of virtue, and true Sabbath-keeping is the rest from vile deeds; yet they did not literally circumcise the foreskin, nor did they keep the Sabbath. Therefore, He knew him to be ready for obedience, fervent in faith, and easily turned from vice to virtue; for this reason He calls him, and will go to gain him. And he, having hurried, came down, and received Him rejoicing, not only because he saw Him as he was seeking, but because he was also called by Him, and because he received Him in a way he had never expected.

*V. 5. Zacchaeus, make haste and come down, for today I must stay in your house.*

This was a divine foreknowledge, for He knew well what was to come; He saw a man's soul most readily inclined to choose a holy life, and He turned him toward piety. For he received Jesus, it says, rejoicing; for he obtained what he had not expected. But perhaps someone might say to the Savior of us all, Christ: "Are You lodging with Zacchaeus, and with the chief of the publicans, who has not yet washed away the habits of greed?" Yes, He would say: "I know this, being God by nature, and observing the paths of everyone on earth, and beyond this, having the knowledge of things to come; I have called him to repentance, as he is ready for this."

*V. 8. The half of my goods, Lord, I give to the poor.*

^B Do you see how the chief of the publicans, that greedy man, suddenly became merciful and a lover of the poor? He promises to distribute his wealth to the needy; and as for those he had defrauded, he makes certain that he will repay them according to the standard of the Law, which commands paying back four-fold for one sheep, according to the judgment of David, who commanded that the sheep stolen from the poor man be rendered four-fold by the thief. ^C And indeed, he says, he will settle the lamb four-fold.

*V. 9. Today salvation has come to this house.*

For wherever Christ enters, there salvation is most certainly present. And not through delays or mere promises, but this day Christ announces salvation to Zacchaeus, because he himself immediately put into effect what he promised. For he did not say, "I will give the half," nor, concerning those defrauded, "I will pay back four-fold," for he had heard of Solomon giving warning: *Do not say, ‘Go and come back, and tomorrow I will give;’* but, *Behold, he says, I am giving and I am paying back.* Wherefore also Christ says: "Today you are giving, today salvation is yours." It was fitting, therefore, for the Jews to rejoice that Zacchaeus was saved unexpectedly; for he too was counted among the sons of Abraham, to whom God had promised redemption through Christ by the holy prophets.

*V. 11. He added and spoke a parable: A certain nobleman, etc.*

^D By this parable which is at hand, He [declared] both His first coming to men, and his departure from here.

^A and the reception of the kingdom after these things, and the second manifestation of Himself which we await with good hope. He hints that at that time He will reign over those who are worthy, having made them partners of His goods and indeed of the kingdom; but for those who in the present life rejected the preaching, and enrolled themselves in the place of adversaries and enemies, He will be an inexorable judge. He prophesied these things in the manner of a parable, teaching clearly that, since He was revealing these things while still associated with ^B men, the time of His kingdom had not yet arrived. He spoke these things and delivered them while staying in Jericho, and intending to set out for Jerusalem. And He spoke appropriately, because there was much talk about Him among all [the people], as if He were about, there and then in Jerusalem, to receive the kingdom proclaimed through the prophets. Of this suspicion there were myriad causes among the multitude: the miracles performed by Him, and the extraordinary powers, through which He firmly persuaded those who beheld Him to believe that He was the Christ, promised and expected from the ages of their fathers. Since, therefore, they supposed the time of His kingdom was then at hand, He necessarily corrected those holding this false opinion.

^C As we have said, the scope of the parable is to represent briefly the whole economy that was undertaken for our sake, and the mystery of Christ from beginning to end. For the Word, being God, became man, and because of this He functioned as a servant; but He was and is noble, according to His ineffable birth from the Father. Having completed the mystery of the economy in the flesh, He has returned to the glory that is naturally His, and has, as it were, gone into a far country; for heaven is a region other than the earth. He ascended to receive for Himself a kingdom. But how does He who reigns over all things with the Father ascend to Him to receive a kingdom? Clearly, the Father grants this also to the Son who became man; for having returned to heaven, ^D He has sat at the right hand of the Majesty on high, henceforth waiting until His enemies be put under His feet.

*V. 13. And having called ten of His servants, He gave them ten minas.*

For the Savior distributes to those who believe in Him the variety of divine gifts; for we say that the ten minas are this. Yet there is a great discord between these and those who altogether refused His kingdom; for the ones oppose, while the others glory in His service. Therefore, as to good servants were the riches of the Lord committed, etc. The sacred Scripture is accustomed to use the number ten as a sign of perfection; if anyone wishes to exceed it in counting, he will begin again from unity, as though having reached the goal with the number ten. And therefore, in the dispensation of the talents, He says that he who reached the goal of the divine office received ten minas.

^A

On his returning after having received the kingdom.

^A When, therefore, the nobleman—that is, Christ—has returned after receiving the kingdom, the ministers of the Word will obtain praise, and they will abound in heavenly delights. For, having multiplied the talent tenfold or at least fivefold, because they have gained many men, they will be set over ten or five cities; that is to say, they will rule again, not only over those whom they ruled before this, but over many others still. ^B The Savior also now distributes talents to His own servants, according to the norm of the evangelical parable. Come, open your hearts, and receive them joyfully. Be energetic bankers; deal prudently with what has been given, and increase it by your devotion. Great and holy is the boast that proceeds from this, and the praise of fidelity follows. But why do I say these things, omitting what is greater? He makes us citizens of heaven, He leads us to the kingdom, and He makes us to be glorified along with our common Savior Christ. Let us learn this also from the evangelical writings themselves. He who, having received the five talents from the master of the house, gained another five besides—what does he say upon approaching his master? "Lord, you gave me five talents; see, I have made another five from them." Do you see how great is the boast of industrious labor? And what did Christ say to him in return? "Well done, good and faithful servant; you have been faithful in a few things, I will set you over many; enter into the joy of your master." What could be greater than these words for power? What could be more excellent for happiness? Praises from Christ, and the Master’s vote crowning the diligent labor; He calls him faithful who, by his own industry, has produced fruit. But tell me, did he bring that profit to the Master? Does He, the Lord, stand in need of anything for His own use? He himself is the fullness of all things; and, as John says, "From His fullness we have all received." But while we earn for ourselves, and ^D

^A at the same time benefit others, then Christ rejoices: He considers our success His own wealth. And I will say something even greater: He makes the matter itself His food. And that what I say is true, you shall learn again from the evangelical writings; for He had admonished the woman from Samaria; then, when she said, "When the Messiah comes, He will tell us all things," He made Himself manifest, saying: "I am He who speaks to you." And the woman hastened away, and she initiated the city of the Samaritans. But Christ, knowing that many would believe in Him, said to the holy apostles: "I have food to eat, which you do not know." For He feeds, as it were, by His most gentle nature, the salvation of those who had been lost.

The faithful servant, therefore (for I return again to the scope of my discourse), is crowned with the garland of his good deeds; for he has been brought into the joy of his own master. But he who had received the ^B [one] talent, and then became slothful, and had gained absolutely nothing, but rather had hidden it in the ground, has fallen into the ultimate punishments. Let us therefore flee from such imitation; let us cast out from our mind that fruitless and accursed sloth, that sloth which is so obviously opposed to good works; let us not bury in idleness the grace given to us by Christ. God of all says somewhere through the voice of Isaiah: "Let the priest speak to the heart of Jerusalem." But what if the teacher, on the one hand, weaves threads of discourse accustomed to benefit his hearers, while they, on the other hand, do not lay up the sacred instruction in their mind and heart, but, having only applauded and repaid the teacher with empty praises, remain untasting of the holy teachings? ^C Is it, then, fitting for the teacher to be slothful? Furthermore, what arguments will he find before the divine tribunal to satisfy [his account] when he is called to answer for the sloth of his hearers, and says that his own sloth was justified by this? For he will be condemned all the more, as it is easy to learn from the evangelical parable. For he who received the talent from the master, buried it in the earth, and keeping it without increase, brought it forward saying: "Lord, behold, you have what is yours." Was he therefore praised and deemed worthy of rewards, or was he rather condemned as slothful? "For you ought," He says, "to have deposited my silver with the bankers; and I, coming, would have received my own with interest." ^D Therefore, I am dispensing the master's money to you as to skilled bankers; but you, having received it, lay it up in your mind, and hide it in the depths of your own hearts, well knowing that seed sent into the earth, if only it is covered by the clumps of soil, yields fruit; but if it is left unburied, it is snatched away.

He who entrusted the talents will say also to you: "If I am an austere man, as you say, reaping where I did not sow, why did you not give the grace given to you (for this is what it means) to the bankers, that is, why did you not set it out for the enjoyment of those who know well how to test what is

profitable? For it is the duty of teachers to sow the profitable and saving word among their hearers, but it is the work of the power from God to call the hearers to obedience and to make their mind fruitful. ^A The slothful servant who treated the gift as dead and did not make it work will be stripped even of the gift that was given; but those who have walked the better way will be heaped with blessings from above. ^B It should be noted that the other evangelist knows also the differences in quantity of the distribution of the talents that took place: "For to one," he says, "he gave five talents, to another two, to another one," making the distribution in proportion to the capacity of each. Let us say, then, who those might be to whom the talents were entrusted. They are those endowed with a perfect state of mind, for whom solid food is appropriate, who are fit to instruct others correctly, and who guide themselves and others toward every kind of virtuous pursuit, such as were the divine disciples and those who succeeded to the same ministry after them. To these the Savior grants a difference of divine gifts, that they may be "lights in the world, holding fast the word of life." ^C These, while instructing the peoples subject to them with admonitions, trade with the talent and gain the inheritance owing to the saints. Those who did not want that noble man to reign over them were slaughtered before his eyes. The descendants of Israel have experienced this; for having denied the kingdom of Christ, they have fallen into extreme calamities, and being wicked, they have perished wickedly.

V. 35. And they led him to Jesus.

The colt is led by the two disciples sent by Christ; for two orders minister to him for this purpose, namely prophets and apostles, by whom the Gentiles were drawn to the faith, of whom the colt was a figure. ^D It is led from a certain village, that by these words he might also indicate the unjust disposition of the Gentiles, who lived not in a civilized manner, but wildly and uncultivatedly. Nevertheless, they were converted to mild manners after they submitted themselves to Christ, who teaches all things. Another evangelist says that children also, carrying palm branches, went before him and sang praises together with the disciples; so that in them, too, we may see the new people from among the Gentiles, as though painted on a tablet. For it is written: "And the people who shall be created shall praise the Lord." By this he means the punishment of outer darkness, which is prepared for the devil and his angels; this shall be the lot of the unmerciful.

^A

V. 36. Eunte autem illo, etc.

^B

Verse 39. And some of the Pharisees from the crowds said, etc.

^C

V. 41. And when he drew near, seeing the city, he wept over it, saying, etc.

^B And indeed, it says, seeing the city, He wept, that we might learn from this that He was grieved—if indeed it is at all proper to say such a thing concerning God, who is beyond all things. But we would not have perceived that He had pity on them, being wicked, unless He had made it manifest through a human action, which was not possible to see otherwise; for a tear shed is a sign of grief. In the same way, He also wept over Lazarus, so that we might understand that He was grieved that human nature had fallen into death. "For He created all things for immortality; but by the envy of the devil, death entered into the world." But the envy of the devil did not prove stronger than the will of the Creator; rather, it was necessary that the punishment following the transgression of the commandment should bring ruin upon him who had dishonored the laws of life. Thus, therefore, we say that He also wept over Jerusalem. For He wished, as I said, to see it prospering, by their having embraced faith in Him, and having cherished peace with God. Christ therefore reproaches it for this very thing, and says: "If you had known the things that make for your peace!" that is, the things that are useful and necessary for you, that you might maintain peace with God. Now these were: faith, obedience, the putting aside of types and the worship in the Law, and the choosing rather of that which is in spirit and truth—it is clear that this is through Christ.

"But now they are hidden from your eyes." ^C For they were not worthy to know, that is, to understand, the inspired Scriptures, which speak of the mystery of Christ. "For to this day the same veil remains at the reading of the Old Testament; for when Moses is read, a veil lies upon their heart, not being taken away," which is done away in Christ. For since He is the truth, He brings the shadow to an end. But because they did not attend to the figures of the Law, they did not perceive the truth; and those of Israel showed themselves unworthy of salvation in Christ. Therefore, by the holy decree of God, they were darkened; for the things that contribute to fostering peace with God were hidden from the city of Jerusalem, the first of which is faith, which justifies the ungodly and unites those who possess it to the all-holy God through sanctification and righteousness.

"Because you did not know the time of your visitation." ^D Of what visitation? Of that, I say, which was accomplished by our common Savior Christ. Now the outcome of the matter is evident. For those who believed were outside the ruin of the city, because they recognized their visitor and Savior, and their peace was in no way disturbed by the Romans. So that if the whole city together had recognized the things that make for its peace, not one person would have been taken or perished.

"He went into the temple and began to cast out those who sold and bought in it."

There was in the temple a throng of people, namely, money-changers and those who sold animals for sacrifices according to the Law.

^A But the time had already arrived for the shadow to depart, and for the truth in Christ to shine forth. For this reason Christ, inasmuch as He is honored in that temple along with His own Father, commanded those things which were ordained in the Law to be withdrawn, and declared the temple to be a house of prayer. For that He rebuked and chased out of the sacred precincts those who were selling items useful for sacrifice, this is absolutely nothing else. ^B The Savior and Lord of all does this usefully, making His own majesty visible to the Jews, so that they might believe that He is indeed the Son of God; for as one having authority over the temple, He cared for it. And indeed, He called God His own Father; for as another evangelist says, He said to the merchants: "Make not my Father's house a house of merchandise." And again: "It is written: My house shall be called a house of prayer; but you have made it a den of thieves." By casting out the animals fit for sacrifice, He demonstrates that the time had now come for the legal worship to cease, and for the shadow to give way to the presence of the truth. And that He also made a scourge of cords, and threatened to inflict blows upon them, reveals that those who revere the legal worship after the manifestation of the truth, seeing that they possess a spirit of bondage and refuse to be freed, will be subject to lashes in a manner befitting slaves. See their contempt; for they were engaged in trade in the temple: and some were selling animals suitable for sacrifices—I mean sheep, and oxen, and doves, as John made manifest—and other things of that kind; while others were buying. The money-changers ^C are the bankers; for *kollybos* is the obol, and *kollybizo* means to exchange (as custom changes names). Christ entered the temple, therefore, with boldness as Lord, and made the expulsion of those mentioned, displaying as God the authority which He had over all things, relying upon His own sinlessness, and signaling the end of the blood-offerings, while at the same time teaching us to be bold on behalf of the Church. ^D They ought, therefore, to have worshiped Him rather as God; but they did not do this. Instead, they sought to kill Him but could not find a way; for the people hung upon His words as He spoke, and He was declaring a punishment more burdensome for the Scribes and Pharisees and all the rulers of the Jews, who not only did not approach the faith themselves, but were also troublesome to others.

Chapter XX

V. 2. *In what authority do you do these things?* The Law of Moses, as they claimed, ordained that only the priests should handle sacred things, and they [the Scribes and others] were overly scrupulous in doing so; for this is confirmed by the examples of Luke and Cyril. And indeed, Cyril writes above as Phrynichus desires, yet he does not reject what is said to be thus changed by custom.

^A For it was the Levites to whom the lawgiver entrusted the offices of the sacred liturgy; they alone administered the affairs of the divine temple, to them it was given to impart religious instruction, and to them was committed the authority of the sacred precincts. But thou, since thou art from another tribe (for thou hast come forth from Judah), why dost thou usurp the honors allotted to us? Who has given thee this authority? ^B But if, O foolish Pharisee, thou hadst understood the divinely inspired Scriptures, thou wouldst surely have remembered the blessed prophet David saying to the Savior of all, Christ: "The Lord has sworn and will not repent: You are a priest forever according to the order of Melchizedek." Tell me then, I pray, which of the Scribes or Pharisees has ministered to God according to the order of Melchizedek, he who both blessed Abraham and received tithes from him? But as the most wise Paul writes, "Without any contradiction, the less is blessed by the better." Therefore, the root and first-fruit of the, generation of those from Israel—that is, the forefather Abraham—received a blessing from the priesthood of Melchizedek. Now Melchizedek and his priesthood were a type ^C of the Savior of all, Christ, who has become for us high priest and apostle, bringing to God and the Father those who believe in him, accomplishing their sanctification through a worship that is above the law. Why then art thou vexed, O Pharisee, that he has cast out from the sacred precincts those things which were useful for the sacrifices according to the law, and that he invites men to a life beyond types, and to true justification—namely that which is through faith in Christ—and sets forth the way of the evangelical life? Dost thou reproach, tell me, the lawgiver for the abolition of the law, and because he did not follow his own commandments? But God is above every law. For he who established laws not so much for his own sake but for ours, at the appropriate time changes what was ordained according to his will, and transforms it into something better. The time, therefore, had arrived for the types to cease, and for better things to be revealed to us. Therefore God said through the voice of Isaiah: "And the statutes of my people shall be dissipated." For the law becomes void, with the new institution succeeding ^D which the Son himself has spoken to us with his own mouth. For this reason, also to those who asked, "By what authority do you do these things?" the Savior met them by introducing the matter of the baptism of John. But they flee from the truth, and, being impious, do not tremble. For God the Father sent before him the blessed Baptist, crying out: "Prepare the way of the Lord, make straight the paths of our God." Concerning whom the most wise evangelist also says: "This man came for a testimony, that he might bear witness of the light." And he testified, saying that "This is he who baptizes with the Holy Spirit," and that "This is the Son of God." The blessed Baptist is indeed a competent witness concerning Christ, being great. But because it was the custom of the Jews to disparage the prophets, as if they were not sent by God at all, Christ asked what opinion they held concerning the Baptist. But they, for their part, were afraid to tell the truth, lest perchance they should hear: "Why then did you not believe him?"

They avoid accusing the Forerunner, fearing not God, but the crowds. And since they pretended not to know whence the baptism of John was, and were acting maliciously, naturally no answer was given to them. ^A

V. 9. A certain man planted a vineyard, etc.

We can find the entire history of the children of Israel briefly comprised in these words. For the vineyard is Israel, as the Psalmist says: "You brought a vine out of Egypt; you drove out the nations and planted it." And Isaiah says: "The vineyard, he says, was made for the beloved." God the Father, having planted this vineyard in the land of promise (for He is called "man" in this place on account of His love for mankind and the custom of the parable), went abroad for a long time. Yet He fills all things and is absent from nothing that exists; how, then, did He go abroad? After He had appeared in the form of fire, having descended upon Mount Sinai, and shown His ineffable form visibly to the Hebrews, He no longer exhibited His presence to their eyes; so that, according to the fashion of human affairs, it appeared as if He had gone on a long journey. Nevertheless, He is seen to have been concerned for the place and to have kept it in mind; for there was no intervening time during which God did not send prophets and righteous men to admonish the people. But, as Jeremiah says: "Behold, the word of the Lord has become a reproach to them; they do not wish to hear it." They became disobedient, and having treated those who were sent with dishonor, they sent them away empty. The master of the vineyard deliberates with himself, saying: "What shall I do?" Not that he was lacking other servants, he says, "What shall I do?"—for the ministers of His holy will would never fail Him—but as one who had employed every method of healing, yet obtained no benefit ^B from it. Then he says what follows: "I will send my beloved son; perhaps they will respect him." But they strive to add to their pollutions, always surpassing their former misdeeds with their later ones. This is what Christ signified, saying: "Fill up the measure of your fathers." For from of old the prophets reproached them, saying: "Your hands are full of blood." And: "Blood is mixed with blood." And: "You build Zion with blood." Yet they were not brought to their senses, even though they had received this commandment first: "You shall not murder," and through many and various admonitions had been driven to the observance of this commandment. ^C But nevertheless, they never put aside that evil habit; but after the prophets, they also killed the Son by nature. ^D The leaders of the Jews, therefore, were cast out, as those who had opposed the Dominical will and had made the vineyard entrusted to them fruitless, and the estate was handed over to the priests of the new covenant. When the scribes and Pharisees heard...

^A this, they said: "God forbid!" From this it is possible to see that, while understanding the depth of the enigmas, they prayed to be spared the calamity and were not without fear regarding future events. But they did not escape their evil fate, on account of their indomitable contumacy, and because they refused to believe in Christ.

§ V. 17. *The stone which the builders rejected,* etc.

He calls Himself the Stone, and the teachers of the Jews the builders. Indeed, Ezechiel also says: "Building a wall, and daubing it without joining." ^B Yet the Savior, although He was the elect stone, was rejected by those who ought to have helped Him with all their might—that is, by the Synagogue of the Jews. "But He has become the head of the corner." By "corner," Holy Scripture signifies the union—that is, the concord, the bond, and the common faith of two peoples, I mean the Israelites and those from the Gentiles. For the Savior created the two peoples into one new man, making peace and reconciling both in one body to the Father. This matter is therefore, in a certain way, like a corner connecting two walls. The blessed David marvels at this corner—that is, at the meeting of the two peoples into one identity—saying: "The stone which the builders rejected, this has become the head of the corner; from the Lord has this come to pass" (that is, the business of the corner), "and it is marvelous in our eyes." ^C Therefore, while the Stone is saving for the corner which He Himself has produced, it is destruction and ruin for those who remained outside this intellectual and spiritual gathering; for the crowds of the Jews, having taken offense at Christ and stumbled against Him, were shattered. For they did not want to hear the voice of Isaias saying: "Sanctify the Lord Himself, and He shall be your fear, and you shall not meet Him as a stumbling-block of a stone, nor as a rock of falling." Christ is therefore a stone of stumbling to the unbelieving Gentiles, but a rock of scandal to the Jews; for us believers, however, He is a foundation stone, holding together the entire base of the Church, and a rock because of the firmness and infallibility of the faith, against which the waves ^D of heresies dash themselves and dissolve into foam. Matthew, indeed, having recited the remainder of the prophecy—"From the Lord has this come to pass," and so forth—then continues: "Therefore I say to you, the kingdom of God shall be taken away from you, and shall be given to a nation producing its fruits," and adds: "And he who falls upon this stone shall be broken," and the rest. There is, therefore, in Matthew an accurate narration of the matter, but in Luke a summary. And we find such an arrangement among all the evangelists, as each of them narrates the matter sometimes with precision, at other times more briefly.

§ V. 19. *The chief priests and the scribes sought to lay hands upon Him.*

Again, the workshop of the Pharisees blazed ^A into monstrous wrath...

and they wished to kill the man who had come for the undoing of death. But the fear of the people checked their unholy enterprise; for it was not a matter of piety toward God that was in their minds, nor did the commandment of Moses, which says, *You shall not kill the innocent and righteous,* serve as a bridle for them. But they preferred the fear of men to reverence toward God. What, then, was the cause and the pretext for such frenzy? They realized, he says, that it was against them that He had spoken this parable. Yet how much more were they required, having learned what was to come, to escape from evil, and by faith to honor Him who justifies the ungodly, and who by his lack of malice saves those entangled in their sins! But, neglecting all such things, they gathered only pretexts for slandering Him.

And watching Him, they sent forth spies, feigning themselves to be just, etc.

^B They sent those who had the appearance of goodness, but were wicked in their conduct; forgetful of God, who says, *Who is this that hides his counsel from me? And holding words in his heart, thinks to hide them from me?* They approached the Savior of all, Christ, as if He were an ordinary man. Yet it was better to understand that the Word, being God, had come in the likeness of our nature; but from the expression of His power, which is beyond speech, and from His God-befitting glory, He was clearly shown to be not only a man, but also God. And what do they say?

V. 21. *And they asked Him, saying: Master, we know that Thou speakest and teachest rightly,* etc.

^C For God indeed wished Israel to be free from human dominion; but since they had trampled upon the divine laws, they fell under the hand of the Romans, who also imposed tributes upon them. They were attempting, therefore, to deliver Him to the authority of the governor, for they expected that they would listen to Him saying in any and every way, "It is not lawful to give tribute to Caesar." What, then, does He who knows the hearts of men say to them? Having perceived their malice, *Show Me a denarius,* He said. And when it was shown, He asked again: *"Whose image and inscription does it have?"* And they said, *"Caesar's."* And what does Christ say to these things? *"Render the things that are Caesar's to Caesar; and the things ^D of God to God."* For those who hold power over others impose money-tributes upon their subjects; but God does not demand a denarius from us, but faith and love, and the fragrance of good works. Therefore, they marveled at the answer, and this in the presence of all the people before whom they had asked the question; so that their sin became greater. But they, having brought even these things to forgetfulness, led Jesus to Pilate, saying: *"We found this man subverting the nation, and forbidding to give tribute to Caesar."* And yet, though they had marveled at the answer, they went away confounded.

V. 27. *Accedentes autem quidam Sadducæorum, etc.*

What the heresy of the Sadducees was, was declared in the Acts by Luke, who writes thus: "For the Sadducees say there is no resurrection, neither angel, nor spirit; but the Pharisees confess both." They approach, therefore, our common Saviour Christ, who is life and the resurrection, and yet they attempt to do away with the resurrection. Being insulting and faithless, they bring forward a composition full of foolishness. Let us now ^A see what Christ said to them, refuting those who wished to drag the resurrection into mockery with the story of the seven brothers who had died having had one wife. "The children of this age," He says, "that is, those who live the earthly and bodily life, marry for the sake of begetting children. But those who have rightly lived a noble life, full of good works, and have subsequently been deemed worthy to attain to the glorious resurrection, they will be altogether higher than the life in this world; for they will live as it becomes saints, and they have already become near to God; for they are equal to the angels, and are sons of God, performing the worship in a manner that befits holy spirits; and just as the angelic multitude is very great, yet not increased by generation, but exists by creation, so also will those be who ^B rise again, and there will no longer be use for marriage. For even here, after Adam lost the grace of immortality by sinning, the succession of the race is preserved by the procreation of children; which aid was already prepared from the beginning by God who foreknows all things. For when He created man, He created male and female. But we shall then be superior to our condition, having put off corruption, and possessing a spiritual body—that is, one that performs only the offices of the spirit. And furthermore, the mind will not be prone to vice for us in that time, since the Creator will be preserving us in His will through the Holy Spirit, in the very manner that He does the holy angels.

V. 37. *Quod autem mortui resurgant, Moyses quoque significavit, etc.*

He brought forth for them also Moses, who well knew of the resurrection of the dead. For in the bush, He says, He introduced God speaking: "I am the God of Abraham, and of Isaac, and of Jacob." Whose God, then, would He be, if they were not to live, as these men think? But He is the God of the living; therefore they shall ^C altogether and by all means live again, with the most powerful right hand recalling all those born of earth to this state.

V. 40. *Et amplius non audebant eum quidquam interrogare.*

The beginning of understanding is faith. For "unless you believe, you shall not understand." But the inquiry into necessary dogmas is salutary. Without doubt, the Emmanuel is both Son and Lord of David; but in what way this very thing should be understood, if one wishes

to learn, he shall enter into a truly subtle consideration of his mystery, which, from the very foundations of the world, was kept in silence, yet appeared in the final times of the age. Now, the Pharisees kept silent when Christ was speaking; but they did this maliciously (though to their own greater detriment), lest, if the question were probed, the saving discourse should shine upon them; for they did not wish to know the truth. We, too, shall in like manner question these modern Pharisees, who say that he who was born of the holy Virgin is neither the true Son of God the Father, nor God; but they divide the one Son into two sons. ^B How, then, is the son of David also his Lord, and that not by human rule, but by divine? For his sitting at the right hand of the Father testifies to his heavenly majesty; for those who sit together on a throne are considered to be of equal honor and of the same nature. And the act of sitting, when applied to God, signifies nothing else than his kingdom and his authority over all things. Now, he sits at the right hand of God and the Father assuredly, according to the unerring word of the Savior, in that he, being the Word, God, and having sprung from the very substance of God and the Father, and existing in form and equality with him, became flesh, that is, a perfect man, not having departed from his divine dignities, but rather remaining in the state in which he always was, and continuing to be God, even if he has become flesh in the likeness of us. He is, therefore, Lord of David in respect to the divine nature, glory, and power, but his son according to the flesh. ^C The leaders of the Jews, since they raised their eyebrows so high on account of their knowledge of the divine laws, ought—I say, ought—not to have been ignorant of the oracles of the holy prophets. For Isaiah says: "Behold, the virgin shall have in her womb, and shall bear a son; and they shall call his name Emmanuel, which is translated, God with us." With us, indeed, God has lived, having taken on our likeness that he might save the world under the heavens. But, as I have said, the word of truth was nothing to the leaders of the Jews; and as for what their excuse was, if anyone wishes to learn, he shall hear from us: namely, that they would not depart from their innate love of glory, nor from their accursed avarice.

V. 46. "Beware of the Scribes, who desire to walk in robes," etc.

^D The diseases of the Scribes were the love of ostentation and the pursuit of gain. Therefore, so that the band of the holy disciples might be far from such base sins, he exhorts them fittingly, saying: "Beware lest you be caught by the same vices, nor become partakers in their irreligion." For what was their custom? To walk in the streets well-adorned, to carry themselves with a heavy brow, to court the praises of those looking on, to display counterfeited manners, and to use many words in prayer.

^A Ver. 1. *Looking up, he saw the rich casting their gifts into the treasury.* The Savior says somewhere: "Blessed are the merciful, for they shall obtain mercy." He observes these men bringing their gifts into the treasury; but as they were from great wealth, they were in all likelihood many, yet on the other hand they were trivial and unworthy of the hand of those offering them. Soon after them, a little woman, weighed down by severe poverty, approached, bringing her own contribution, which she had scarcely scraped together by her own sweat, namely, the most meager daily food. She offered, therefore, two copper coins, throwing in, as it were, her own living. O unexpected miracle! She who, by necessity, was always seeking the mercy of another, now lends to God, making even her own poverty fruitful to Him. Therefore, she surpasses the others and is crowned by the just judgment of God.

Ver. 5. *And some saying of the temple, that it was adorned with goodly stones and gifts, etc.*

Some were showing Christ the great building of the temple and the splendor of the gifts, thinking that He too would admire with them the things being seen, although He was God and had heaven for His throne. But He, passing over the talk about these things, predicted rather that the temple would be razed to its foundations in due time, along with the whole city of Jerusalem, by the Roman army, which was demanding from the Israelites the penalties for the Lord's murder. For indeed, after the Savior's crucifixion, these evils happened to them.

^B The disciples, however, did not grasp the force of the words, but imagining that He had spoken about the consummation of the age, they asked when these things would be, and what would be the sign that these things were about to happen. What then does Christ do? He accommodates Himself to the mind of those asking the question, and letting go for the moment the discourse about the destruction of Jerusalem, He proceeds to speak about the consummation of the present age, and says that before His return from heaven, certain false Christs and false prophets will precede Him, who will simulate His own person, to whom one ought not to give credence. For the only-begotten Word of God wished, in order to save the world under heaven, to undergo birth in the flesh from a woman; but this matter was for Him an emptying and a humiliation. As one therefore willingly descended to this emptying, He wished to remain hidden. And so He also rebuked the apostles before the venerable crucifixion, that they should not make Him manifest. For the plan of the incarnation required secrecy, so that, suffering as a man upon the adorable cross, He might destroy death and drive Satan away from his tyranny over all. But the second coming from heaven will not be hidden, as was the first, but will be illustrious and full of terror. For He will descend, with host of holy angels in attendance, and with the majesty of God the Father, that He may judge the world in justice. Therefore, if at any time false Christs or false prophets ^C arise, beware lest you follow them. He speaks also of the common end, and the meeting of the universal world...

^A He gives clear and evident signs of the consummation of the world. For there will be wars, he says, and commotions, and famines, and terrors from heaven. For as another of the evangelists says, all the stars shall fall, heaven shall be rolled up like a scroll, and the powers of the heavens shall be shaken. The Savior inserts, however, the narrative of the destruction of Jerusalem in the midst, and blends the discourse, saying:

V. 12. But before all these things they will lay their hands on you and persecute you, etc.

For before the times of the consummation, the land of the Jews was captured, with the Roman army overrunning it; the temple was burned, their royal palaces were overturned, and the power of the legal worship ceased. Before these things happened, the blessed disciples were persecuted by them, cast into bonds, brought before rulers, and presented to kings. Paul, therefore, was sent to Rome to Caesar, and appeared before Festus and Agrippa. Nevertheless, these things that were brought upon them turned out for them as a testimony, that is, for the glory of the testimony. ^B

Place therefore in your hearts not to premeditate how to answer.

V. 14. Place therefore in your hearts, not to premeditate how to answer.

He exhorts them not to wish to premeditate what they are to answer. "For you shall receive from me," he says, "wisdom and a tongue unconquered and insuperable to those who oppose you." And cutting off the occasions for human pusillanimity, he says that they would be handed over by their own kin, but that they would be saved entirely by Him. He continues, therefore, to say: "You will be handed over even by parents and brothers and friends and kinsmen." ^C But he affirms that he will grant them to be unharmed. "For not a hair of your head," he says, "shall perish." Making the prediction of the destruction more manifest, he adds: "But when you see Jerusalem surrounded by armies, then know that its desolation has drawn near." Then he shifts the discourse again to the time of the consummation. It is written in the Acts, that after the Lord's resurrection, a great famine occurred under Claudius Caesar, and many earthquakes occurred. For what you have seen happen in my case, expect also for yourselves. ^D

V. 25. On the earth distress of nations.

For as if the creation were beginning to change, there will be a terrible distress and a swooning unto death; for the coming unbearable terror will suffice for many unto destruction.

V. 27. Then they will see the Son of Man coming in a cloud.

How will he come? How will he arrive? As he himself also declared elsewhere, saying: "And then they will see the Son of Man coming in the clouds, with power and great glory."

^A For he will no longer come in lowliness, nor in the pettiness that belongs to us, but in the glory and power of his divinity. And you shall hear the word "much" applied to both; for he will perform his second theophany with much power and much glory, since the first he performed with weakness and dishonor, at least so far as it appeared to the many. And why is he in a cloud? Because God is wont to appear in this way: "Clouds and thick darkness are round about him," and, "The Lord sits upon a light cloud," and again, "Who makes the clouds his chariot," and, "A cloud received him out of their sight," and, "As the Son of Man coming upon the clouds." Thus, indeed, Daniel also beholds him; and thus will he come at that time, not secretly, but as God and Lord with glory worthy of God, and he will reform all things for the better. For the dead shall rise again, and this earthen body, once subject to these passions, shall put off corruption and put on immortality, Christ himself being the giver, and he will make those who believe in him conformable to the body of his glory. Wherefore he also calls this event our "redemption," ^B saying: "When these things begin to come to pass, then look up, and lift up your heads; for your redemption draws near." Just as if someone were to say regarding a man that he received from his father the quality of being rational, by that very fact he signifies that he himself was begotten as rational from one who is rational; so also the Only-Begotten, God from God, came forth as judge from him who judges the whole world. And not because the Father has given all judgment to the Son is he himself stripped of his lordship; for the Only-Begotten is inseparable from God, as light is from the sun. For he exists in him naturally; so that all things which the Father has, are the Son's, and vice versa.

V. 29. "Behold the fig tree and all the trees, etc." ^C Having set forth the parable of the fig tree, he immediately adds: "Know that the kingdom of God is near." This teaches that, while these things were being said, events had not yet reached the ultimate end, but were already hastening toward the end; just as the fig tree hastens to bring forth fruit when it softens its branches and sprouts leaves, so too the Lord's presence, destroying every principality and power, prepares the earth for the kingdom of God. Then he says: "Amen I say to you, this generation shall not pass away until all things come to pass." By "generation," however, he does not mean the people then living, but those who are similar in manner of life. And in saying that it is impossible for his words to pass away, he further foretells the consummation of the elements. For it is impossible, he says, for my words to pass away, even though the elements themselves pass away. For I truly say that the day will come when these things shall happen, and it is impossible that what I say should not come to pass. "Take heed," he says, "lest the eyes of your mind be weighed down." ^D For worldly anxiety, drunkenness,

and debauchery banish understanding, and dim the faith and fear toward God. There is need, therefore, for such wakefulness and attention, so that that day may not come upon you suddenly like a snare, if no prior warning has helped you. ^A

V. 37. And he was teaching in the temple during the days.

What was he teaching if not, perhaps, matters that surpassed the legal worship? For the time was at hand for the shadow to be transformed into truth. The crowd heard him most gladly, for they had wondered at him many times because his word was with authority; for as he was himself the one who had spoken of old through Moses and the prophets, and was the Lord of all things, he was now, with authority, transferring what had been announced in types to spiritual worship. He was accustomed, however, to lodge on the Mount of Olives, avoiding the tumults within the city, so that he might provide us with an example of this as well. But for the0 crowd coming to him at dawn, those words of David were appropriate: "O God, my God, I watch for you at the dawn. My soul thirsted for you." Concerning the feast of unleavened bread, that it was drawing near, and that the chief priests were seeking to kill him, and that Satan entered into Judas, and that he agreed to betray him, and that he was seeking an opportunity for this, up to the words, "And the twelve apostles with him," we have already written in the commentaries on Matthew. ^B

Chapter 22. Verse 1. Now the feast of unleavened bread, which is called the Passover, was approaching.

Observe that from the beginning the Savior was ordaining for us the most excellent and profitable things, and through the law and the prophets he became a good counselor for our salvation. But at that time it was through an enigma and a shadow, on account of the weakness of the hearers; now, however, he sets before us the naked truth, and brings the very image of the things into the midst for our view. For it was truly necessary that the types be ministered by servants, but the truth by the Lord of all; since he himself was the one saying of himself: "I am the truth." ^C Since the shadow has been removed, therefore, let the power of the truth now come to us; let the type of what was spoken in enigmas be clearer. The Jews, then, are deceived and wander, and fall away from the necessary reasonings, while they set out unleavened bread. They do not listen, as is fitting, to Paul saying: "Food does not commend us to God," and what follows; nor to the Savior: "Do you not know that everything that enters the mouth goes into the belly and is cast into the sewer?" ^D We, however, comparing spiritual things with spiritual, avoiding malice like leaven and practicing good works, may have our station with Christ in the regions above, in the celestial Jerusalem, which Isaiah, marveling, spoke of, as if addressing us who are in

the future to be in that city: "Your eyes shall see Jerusalem, a wealthy city, a tabernacle that shall not be shaken, nor shall its cords ever be broken." [Isa. XXXIII, 20.] For human joy lasts but a short time, since it is broken off by a small intervening change; but the stations in the heavens and the goods therein have a valid vigor, established by the will of God. That we, therefore, may dwell in such greatly-to-be-admired stations, and keep the solemn feast with Christ, let us perform a pure fast, not indeed measuring its virtue by abstinence from food, but as we withdraw from a luxurious table, let us also withdraw from other delicacies and the variety of vices.

V. 8. *He sent Peter and John, saying, Go and prepare for us the passover, that we may eat.*

The time of that solemnity was called *phasec*, ^B by which term "passing over" is signified. Just as, therefore, Israel was delivered from the servitude of the Egyptians and, setting out for the land of promise, crossed the sea in the midst with dry feet, so also it behooves us to cross with youthful spirit, as it were a sea, the vain agitation of the present life. Let us pass from carnal affection to continence, from ancient ignorance to the true knowledge of God, from death to immortality. Let us consider the figures, while still honoring the truth. On the coming, he says, of the day on which it was necessary for the passover to be sacrificed, he chose two of the holy apostles, Peter and John, and sent them to the city, saying to them the words which we have written above. ^C But why did he not designate the man by name to those he sent? For he did not say, "Go to such and such a person," but gave a token, describing the man simply as carrying an earthen vessel. What, then, do we say to this? The traitor had lately promised the Jews that he would deliver Jesus to them. In order, therefore, that he might not learn who the man was and, running off, report it to those who had hired him with money, he gave that sign. For Judas was still simulating the benevolence of a disciple, while he was already pregnant with homicide. "There will meet you," he says, "a man carrying a pitcher of water." Perhaps also he demonstrates some secret dogma by this saying. ^D For where the water enters—that is to say, the water of holy baptism—there Christ dwells; for baptism cleanses us from every defilement, so that we become a holy temple of God, and partake of his divine nature through the participation of the Holy Spirit. Nor would anyone stray from the truth if he said that the vessel is the soul of every individual saint. For let him glory,

^A he says, the low brother in his height.

And when the hour had come, he reclined, and the twelve apostles with him.

Commentary on Luke

413 V. 14. *And when the hour had come, he reclined, and the twelve apostles with him.*

Christ was banqueting, the Passover having been prepared by the disciples. He behaved patiently toward the traitor, however, saying: *I have earnestly desired to eat this Passover with you.* What, then, does this signify? The greedy disciple was watching for the time of the betrayal; but so that he might not be handed over to his killers before the solemnity of the Passover, the Savior did not reveal the house or the man with whom he would later celebrate the Passover. Therefore, having sufficiently given the reason why he did not wish to say clearly with whom he was lodging, he later said: *I have earnestly desired to eat this Passover with you.* It is as if he were saying: I have put forth every effort that I might hide the wickedness of the traitor, lest I perhaps undergo the passion prematurely. Nevertheless, ^B I will no longer eat this Passover, until it is fulfilled in the kingdom of God. It was Christ’s custom to call "the kingdom of God" justification through faith, the cleansing which takes place through baptism, the participation in the Holy Spirit, and the power of spiritual worship. Therefore, he says, I will not taste such a Passover—that which consists figuratively of corporal food, that is—until it is fulfilled in the kingdom of God; that is, until the time arrives when the kingdom of God will be proclaimed. For the true Passover is fulfilled among us, who have preferred the worship that is above the law. Nor does a lamb taken from the flock sanctify those who are in Christ, but rather Christ himself, being holily sacrificed through the mystical benediction, in which we are blessed and vivified. For he has become for us living bread, ^C which descended from heaven and gives life to the world. In the Gospel according to Matthew, it is thus set down: *I will not drink henceforth of this fruit of the vine, until that day when I drink it with you in my Father’s kingdom.*

For as a sort of first-fruit of the ears of corn, and as a new fruit in the form of a sheaf, Christ is understood, the firstborn from the dead, the way of the resurrection also for us, who transforms all things unto newness, and strips away the oldness. Furthermore, the sheaf was brought before the Lord. For Emmanuel, having been raised from the dead, the new and incorruptible fruit of humanity, ascended into heaven, that he might appear now for us before the face of God the Father. And yet he does not exactly present himself to the sight of the Father; for he is always with him, ^D and as God he could never depart from the Father; as in himself to

^A bring us who had been relegated from his face, and to whom he himself was angry on account of the transgression in Adam and the sin that tyrannized over us. See also how the Law marked out for us a time appropriate to the resurrection, namely the third day: "For on the morrow of the first," he says, "the priest shall offer the sheaf before the Lord." Then, too, he immediately brought before us a clear image of holy Pentecost, saying that seven weeks must be counted after the offering of the sheaf. For after the day on which the Savior rose again, we who believe celebrate Pentecost on the morrow, when seven weeks have been completed.

V. 19. *And when he had taken bread and given thanks, he broke it, and gave to them, saying: This is my body, etc.*

He gives thanks; that is, in the form of prayer, he addresses God the Father, showing him to be a participant and, as it were, a provider of the life-giving blessing that is to be given to us. For every grace and every perfect gift comes down to us from the Father through the Son in the Holy Spirit. ^B Moreover, this action exhibited to us a type of the prayer that we ought to offer whenever we are about to offer the grace of the mystical and life-giving gift, which we are accustomed to doing in reality. For, with the giving of thanks having been premised, and at the same time praising God the Father with the Son and with the Holy Spirit, we thus approach the holy tables, believing that we are vivified and blessed both corporally and spiritually. For we receive within ourselves the Word of God the Father, who became man for our sake, who is both life and life-giving.

Age, let us investigate according to our strength what the reason for this mystery of ours is. The universal God, of course, created all things for immortality; and the origins of the world were full of salvation. But death entered into the world by the envy of the devil, who impelled the first man to transgression and disobedience, and on that account subjected him to the divine curse. For it was said to him: "Earth you are, and to earth you shall return." ^C But the damnation brought in by the perversity of Adam was overcome by the goodness of the Creator, who brought aid to the inhabitants of the earth. For in his own nature God the Father is life; and being the only one who is so, he sent forth from himself Christ, who is also life in his own nature. For the Word, who proceeded substantially from Life, could not have been otherwise. God the Father, therefore, makes all things alive through the Son in the Holy Spirit. How then did it behoove the inhabitant of the earth, man, who was subject to death, to return to immortality? It behooved the mortal flesh to become a participant in the life-giving power of God. Now the life-giving power of God the Father is the only-begotten Word. He sent this one to us as Savior and Redeemer,

^A and thus he became flesh, not undergoing conversion or change into that which he was not, nor ceasing to be the Word; but rather, having been born according to the flesh from a woman, and having made his own the body from her, so that he might implant himself in us through an indissoluble union and render it superior to death and corruption. For he assumed our flesh so that, having raised it from the dead, he might henceforth open a path for the flesh that had been brought down to death to return to immortality, as Paul says: "For since by a man came death, by a man also came the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive" (1 Cor. xv, 21, 22). Having, therefore, united to himself the flesh that was subject to death, God—who is the Word and Life—drove corruption away from it and, furthermore, made it life-giving.

And do not disbelieve what I have said; rather, accept the word in faith, gathering proofs for this very thing from small examples. When you cast a small crumb of bread into wine, or oil, or any liquid, you will find it has become full of the quality of that liquid. When iron comes into contact with fire, it is filled with its energy, and while being iron by its own nature, it puts forth the power of fire. Therefore, the life-giving Word of God, having united himself to his own flesh in a manner that he himself knows, made it life-giving. For he himself said: "Amen, amen, I say to you, he who believes in me has eternal life. I am the bread of life" (Joan. vi, 47). And again: "I am the living bread which came down from heaven; if anyone eats of this bread, he will live forever; and the bread which I shall give is my flesh" (ibid. 51). "Amen, amen, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you" (ibid. 54). Therefore, eating the flesh of our common Savior Christ, and drinking his precious ^B blood, we have life in ourselves, being fashioned as one with him and remaining in him, and having him also in us.

And let no one of those accustomed to disbelieving say: "Therefore, since the Word of God, who is life by nature, dwells in us, is the body of each of us also life-giving?" Let them know instead that it is one thing for us to have the Son in ourselves according to a relative participation, and quite another for him to have become flesh outright, that is, to have made his own the body taken from the holy Virgin. For he is not said to have become man and to have become flesh because he has come into us; for this happened once, when he came forth as man, not abandoning his being God. Therefore, that which was taken from the holy Virgin and united to him became the proper body of the Word. How ^C

^A exactly this was brought about, or by what manner, it is not lawful to say. For the mode of the union is wholly ineffable and incomprehensible, and known to Him alone. It was necessary, then, that He should dwell in us in a manner worthy of God through the Holy Spirit; and, as it were, be mingled with our bodies through His holy flesh and precious blood, which we possess as a life-giving blessing, as if in bread and wine. For lest we should be struck with horror, seeing flesh and blood set before us on the holy tables of the churches, God, stooping to our infirmities, infuses the power of life into the things set before us, and transforms them into the efficacy of His own flesh; so that we may have them for a life-giving participation, and that the body of life may be found in us, as it were, a life-giving seed. And do not doubt that this is true, since He says plainly: “This is my body,” and, “This is my blood.” Rather, receive the words of the Savior in faith; for since He is the truth, He does not lie.

V. 21. *Behold the hand of him who betrays me is with me on the table.* ^B The traitor, perhaps, being full of diabolical malice, thought that he could escape the notice of Christ, who was God; but he was convicted by Christ—the most wicked man that he was—although he had been graciously admitted as a guest at His table and had experienced His divine goodness in all things, which is precisely what earned him a more grievous punishment. But woe to Judas, as the Savior said! For He gave Himself up for us according to the good pleasure of God the Father, that He might deliver us from every evil; but he, having handed over Christ, the Savior and Redeemer of all, to the hands of murderers, will receive the punishment most worthy of the devil.

V. 24. *And there was also a strife among them, which of them should be accounted the greatest.* ^C The disciples, indeed, suffering from something human, strove among themselves as to who among them would be the greater, perhaps those who held the second rank being unwilling to yield to those of the first. Now this contention was stirred up and written down for our benefit. For Christ immediately rebuked this malady, which was an inconsiderate love of glory, the root of which is pride. For to be exalted in virtue is worthy of all praise; but those who are so disposed ought to be of a modest mind, and out of brotherly love cede preeminence to others. ^D For those who have a puffed-up spirit seem like the princes of the Gentiles, who are always accustomed to be of a proud disposition; for they are called benefactors, as is said directly, that is, they are called so flatteringly by their subordinates. But let them, being outside the sacred laws, indulge in such a weakness of mind; but as for you, let it be otherwise; but let your height be in humility.

^A When Christ says these things, who is so stubborn as not to cast away all love of glory? For He who is ministered to by every rational and holy creature, who sits on the throne with and reigns with God the Father, holding the rank of a servant, washed the feet of the disciples. The nature of the economy in the flesh has also its own order of service. For the Apostle Paul says: "For I say that Christ has become a servant of the circumcision to fulfill the promises made to the fathers," and so forth (Rom. xv, 8). Therefore, He who was served has served, and the Lord of glory humbled Himself, leaving us an example (I Petr. ii, 21). But it is likely that the disciples perhaps thought among themselves and even said: "What then shall be the reward for our loyalty? Or what will be the use of it, if temptations also happen to come?" In order, therefore, that being strengthened by the hope of future good things, they might cast out all sloth from their minds regarding virtuous studies, He necessarily says: "But you are those who have remained with me in my temptations," and so forth.

^B Understand how He does not yet go beyond the measure of His incarnation, because He had not yet endured the venerable cross. For He speaks as one of us. But after the resurrection from the dead, He revealed His majesty when the time called for it; for He said: "All authority has been given to me in heaven and on earth" (Matt. xxviii, 18). He speaks therefore in a human manner, as I have said. For this reason He says: "And I appoint for you, as my Father has appointed for me a kingdom, that you may eat and drink at my table." Shall we then, even after the resurrection from the dead, when the time arrives in which we shall be with Christ, who will have made us conformed to the body of His glory, after having put on immortality—shall we, I ask, still be in need of food and a table? By no means; but by the example of our own affairs, He points out the spiritual things. For those who hold the first honors among earthly kings are their table-companions and share their meals. Yet there are others who are adorned with dignities among the powerful, without, however, enjoying a common table with them. Therefore, He declares by a human example that they will be in the primary honors with Him.

^D The Lord said: "Simon, Simon, behold, Satan has demanded to have you, that he might sift you like wheat."

(f. 284, B f. 198) I think it necessary and beneficial to learn what was the occasion that brought the Savior to these words. For after Christ had corrected the disciples by rebuking the passion of vainglory and had set Himself as an example, He provides a third help to the disciples in the present reading. For He teaches the necessity...

necessary for us to think moderately, being nothing as far as human nature and the slipperiness of our own mind are concerned, but being and remaining what we are, both through Him and from Him. Therefore, we should not boast in ourselves, but in the gifts that come from Him. And if anyone were so disposed, what place would he find within himself to desire to be exalted above others? For this reason, leaving the other disciples, He comes to the chief of them, and says: "Satan has often desired to sift you like wheat," which is to say, to test and to tempt. For it is the custom of Satan to attack men of proven mind. Thus he also sought out Job, but was overcome by his patience. Nevertheless, he prevails over human nature, because it is weak, while he is savage and violent. For as the Holy Scripture says concerning him, his heart is as hard as a stone, and he stands as an immovable anvil. Yet he lies prostrate under the feet of the saints, Christ also bringing this to pass. ^B

V. 32. But I have prayed for you.

Behold, He is again fashioned for us and speaks according to the measure of humanity, He who was God by nature, though He became flesh. For He says that He prayed as a man. By these words He signifies that, had he been handed over to be tempted by Satan, he would have lost his faith entirely; for even though he was not handed over, he grew weak, for he denied Him because of a single servant girl who disturbed him in the courtyard of the high priest. However, the Lord, having hinted at the denial of the disciple in the words in which He said, "I have prayed for you that your faith may not fail," immediately introduces a word of consolation and says: "And you once converted, confirm your brothers"; that is, be a support and teacher for those who come to Me through faith. And marvel again at the craft of the word, and the overwhelming excellence of the divine serenity; for that He might not lead the disciple ^C into despair, as if he were to be struck from the glories of the apostleship after having denied Him, He fills him with good hope that he will obtain the promised goods. For He said, "And you converted, confirm your brothers." O ineffable kindness! The sin had not yet occurred, and He already grants forgiveness, and again establishes him in his apostolic dignity.

V. 34. Until you deny me three times.

The things said above follow here as well. For He had previously predicted to the admirable Peter that he would deny Him three times, clearly at the time of the seizure. But since mention has once been made of His seizure, there necessarily follows upon this mention the things that follow after, namely, the passion of the cross. Finally, He announces the war impending for the Jews. For this reason He says: "When I sent you without a money bag and a wallet and sandals, did you lack anything?" And they ^D

said: "Nothing." ^A For the Savior had sent the holy apostles, commanding them to preach the Gospel of the kingdom of heaven in every village and city, and to heal every sickness and every infirmity among the people. He ordered them, as they went, to take no thought for bodily things, but to roam, having all their hope for life placed in Him alone; and this they had indeed done. But now, He says: "He that has a money bag, let him take it, and likewise a wallet." And we shall ask, what does this mean? The discourse was framed as if directed toward them, but in truth it looks to the person of every Jew. For Christ is speaking more to them. For if anyone, He says, has abundant means in the land of the Jews, let him gather everything up and flee; but if anyone does not have these, but is living in the country in extreme poverty, even this person, He says, should sell his cloak and buy a sword. For the word is no longer for all who inhabit that land a matter of having something or not, but a matter of existence itself and of life. For war will fall upon them with such intolerable intensity that nothing will suffice for resistance. Then He reveals the cause of such evils, saying that He must, according to the Scriptures, be reckoned with the lawless, being crucified, clearly, with the thieves crucified with Him, and enduring the punishment befitting the lawless; and thus at last the account of the dispensation will reach its goal. "For the things concerning Me," He says, "have an end," that is, those written in the law and the prophets, clearly up to the point of suffering death in the flesh; ^B for what will happen to the slayers is what had also been predicted long ago through the holy prophets.

"And they said: 'Lord, behold, here are two swords.'" ^C This is what the Lord had predicted regarding the things that were to happen to the land of the Jews. But the disciples did not understand the depth of what was said; they thought rather that, because of the impending attack upon Him by the traitor and those gathering to seize Him, there was a need for swords. Therefore they say: "Behold, here are two swords." And what does the Savior say to them? "It is enough." He almost mocks their words, knowing full well that the disciples did not understand the power of what was said, having thought, as I said, that there was a need for swords for the impending attack upon Him. Looking, therefore, to those things which were to happen to the Jews because of their impiety toward Him, the Savior mocks what was said by the disciples, that "Behold, here are two swords," and says: "It is enough." Yes, He says, two swords will suffice to withstand the war about to come against them, against which not even many thousands of swords would have been of any use!

"And coming out, He went, as was His custom, to the Mount of Olives." ^D By day the Savior spent His time in Jerusalem, but when evening arrived, He would lodge with the holy disciples on the Mount of Olives, at a place called Gethsemane. For thus the wise...

^A evangelist Matthew says.

Now that Christ had arrived there, as the same Matthew says again, having taken the three, I mean Peter and the sons of Zebedee, He began ^B to be sorrowful and troubled. Observe here with me the depth of the dispensation in the flesh, and the height of the ineffable wisdom. For what cause, O Lord, are You troubled? Do You also fear death, and being seized with terror, do You refuse to suffer, even though You said to the disciples, "Do not be afraid of those who kill the body, but cannot kill the soul"? Indeed, if anyone were to say that the grace of spiritual courage is supplied by You to the elect, he would certainly not err from the truth. For all strength is from You, who are life by nature and make all things alive. Why then are You sorrowful and troubled even unto death? And yet You surely knew, being God by nature, that by enduring death in the flesh, You would deliver the inhabitants of the whole earth from death, and would raise a trophy of victory over every wicked and opposing power, and would be worshipped as God and Creator of all things. Why then ^C are You pained and troubled? Yes, He says, I know the good things that will result for the world from the passion; but I am grieved for the first-born Israel, that he is not even among the servants; and that the portion of the Lord, the lot of His inheritance, shall be a portion for foxes, as it is written.

That He even had compassion on the city of Jerusalem, although He knew what was to come, as it was about to experience every kind of evil on account of its impiety against Him, you may learn from this as well. For He was going up from Judea to Jerusalem; and as the evangelist says, "Seeing the city, He wept over it," as though He saw Jerusalem already entangled in extreme misery and incurable calamities. But in order that we might know that He had this disposition toward it, He signified to the disciples that He was both weary and sorrowful. For it was not possible for what was hidden within Him to be known, unless He manifest through words the state of mind in which He was. And I think it necessary to add this to what has been said: for the passion of sadness or trouble would not have occurred regarding the divine and inviolable nature of the Word itself; for that is impossible, ^D because It is above all passion; but we say that the Word made flesh willed to enclose Himself within the measures of humanity, insofar as He appeared to undergo its passions. Just as, therefore, He is said to have hungered, although He Himself is life and life-giving, and is the living bread, and to have been fatigued from a long journey, although He is the Lord of powers, so also is He said to have been weary and to have appeared to receive sadness. For it was not fitting that He who had lowered Himself to emptying and had stepped into the measures of humanity, should appear to refuse the things that are human.

V. 40. Pray that you may not enter into temptation. He advised the disciples of things appropriate to the time, saying, "Pray that you may not enter into temptation." Then, lest He should help them only with words, but [also] by the example of that thing...

itself, going a little further, He fell on His knees and prayed. ^A And why did He never pray with His holy disciples, but apart? So that we might learn the type of prayer that is pleasing to God. For He said elsewhere, "But you, when you pray, enter into your room, and having shut the door, pray to your Father who is in secret; and your Father who sees in secret will reward you openly." For we shall find Him praying apart everywhere, so that you too may learn that it is necessary to commune with the God over all with a disengaged mind and a tranquil heart. ^B And surely no one of sound mind would say that He prayed because He stood in need of another’s hand or assistance. For He Himself is the all-powerful hand and power of the Father; but [He did it] so that we might learn through these things not to be drowsy in temptations, but rather to stretch ourselves toward prayers. It is very foolish, however, to grow bold in struggles; but I say that one must intertwine boldness and endurance with modesty of mind. Let us also see the manner of the prayer: "Father, if You are willing, take this cup from Me; nevertheless, let not My will, but Yours, be done."

^A Do you see how Christ deprecated the temptation with a reverence befitting a human being? "If You are willing," He says, "take it away." For as one of us, He assigns the outcome of future events to the will of the Father, so that we too may ask to obtain those things which He Himself knows to be profitable for our souls. ^C Furthermore, He also accuses the impiety of the Jews by this matter; for the passion was not involuntary for Him, although it was burdensome in another respect, both because of the disgrace and the ruin of the Jewish synagogue. Surely He would not have wanted Israel to become the murderer of its own Lord, lest for this reason it should undergo supreme punishment. But since it was not possible to avoid the passion, He decided to undergo it, with the will of God the Father conspiring with Him: so that the turmoil was indeed of the human nature, but the constancy was of the divine, which is everywhere. ^D For the sudden memory of death troubles Jesus, but the power of His divinity immediately subdues the stirred passion and transforms it toward boldness. For human things were indeed stirred in Christ, for two reasons: for it was necessary that through these things He should appear, not by mere appearance or supposition, but rather naturally and truly, as a human being born of a woman, bearing all human things, sin alone excepted. Now fear and cowardice are natural passions in us, yet they are such as cannot be placed in the category of sins. Furthermore, human passions were stirred in Christ, not that they might conquer when stirred, but that they might be cut off by the power of the Word; human nature being transformed to a better and more divine state, first in Christ. For so, and not otherwise, could the method of healing pass over to us ourselves. For even if what happened was not altogether acceptable to Him, nevertheless, for the sake of universal salvation and life, He made it voluntarily His own.

for ^A He knew the accomplishments that would result from it, and that He would renew the nature of man and claim it by His own blood. For if He had not made it voluntary, yet it was very much against the will of the flesh to suffer, what cause could then be conceived for Him to pray and say, "Father, if you are willing, take this cup away from me"? Yet the Word of God became man for no other reason than to mix and, in a certain way, temper all His own things with our infirmities, so as to strengthen the nature of man and transform it into His own firmness. When, therefore, He appears to fear death in word, and says, "Take this cup away," consider again that the flesh, fearing death, was being taught by the Word of God no longer to suffer this, while He said to the Father, "Not as I will, but as you will." For He ^B was not afraid of death insofar as He is the Word and God, but He was hastening to bring the economy to its end; for this was the will of the Father. And there was also in Him an unwillingness to die, because by nature the flesh recoils from death. Thus, teaching humanity no longer to seek what is natural to itself, but rather to follow the will of God, as a man He says, "Not as I will, but as you will." For this reason it is also seen that he added in Matthew, "The spirit is eager, but the flesh is weak." For the nature of man is found to be feeble even in Christ Himself, as far as it is concerned, but it is raised to a courage worthy of God through the Word that was united to it. ^C

V. 47. "And behold a crowd, and he who was called Judas, one of the twelve."

Why does He say, "He who was called Judas"? Could it be that He did not know that this man was numbered among the elect? Quite the contrary; as if already loathing his very name, He says, "He who was called Judas." He adds, moreover, "one of the twelve," to signify and accuse the wickedness of the traitor. For he who had been honored equally with the rest of the apostles became the assistant of Christ’s executioners. For he gave them a sign: "The one I shall kiss, he is the one." He had completely forgotten the majesty of Christ; he thought he could remain hidden, ^D offering a kiss as a token of love, while having a heart full of unholy schemes. Therefore, he approaches Christ as if from drunkenness, thinking to demonstrate a preeminent love as an instrument of deceit and fraud. Wherefore most fittingly he drew upon himself a heavier judgment, because he did not even blush to make the kiss—a symbol of love—the pretext and emblem of betrayal. The Evangelist therefore adds: "But Jesus said to him, 'Judas, do you betray the Son of man with a kiss?'" It is also necessary to know what John says on this point. He says, therefore, that the ministers of the Jews had come to seize Jesus, but He went out to meet them, saying, "Whom do you seek?" And when the ministers said, "Jesus the Nazarene," He gave Himself into the hands of the murderers, saying,

^A “Whom do you seek?” When the officers said, “Jesus the Nazarene,” He offered Himself to the hands of His slayers, saying, “I am He.” And they went backward, it is said; and this happened three times. What then is the economy [of salvation], and for what reason did the Savior offer Himself, and why did they fall down upon hearing the words, “I am He”? It was so that they might learn that His suffering was not against His will. For it was not through their strength that the result came about—namely, that Christ was seized and brought to the unholy leaders—but He gave Himself up.

^A Let us also inquire into this. Did the decree of God the Father and the will of the Son Himself call Him to the passion as if by necessity? But if this is so, was it not absolutely necessary that there should also be a traitor, and that Israel should be impelled to this crime, so as both to deny faith in Christ and to dishonor Him in many ways, and finally to inflict upon Him the death upon the wood? Yet how do we find Christ saying, “Woe to that man by whom the Son of Man is delivered up,” and the rest? Why then did Israel perish? But God is not unjust; with righteous judgment He weighs our affairs. How then did He make what was involuntary become voluntary? God had mercy on the wretched inhabitants of the world, and sent from heaven a Savior and Redeemer, who also became in the likeness of us. Although He foresaw what He was to suffer, nevertheless He persisted in the resolve to suffer, in order to save the world, with the God and Father consenting to Him because of His abundant kindness and love for mankind. Therefore, in so far as it concerned the shame of suffering, He would not have wished to suffer; but because it was impossible not to suffer, on account of the cruelty and disobedience of the Jews toward Him, He endured the cross, despising the shame.

Having touched his ear, He healed him. ^A For He healed him in a manner worthy of God, having endured the blow; and this, too, He showed as a sign worthy of God to those who had come to seize Him.

“While I was with you daily in the temple, you did not stretch out your hands against me.”

^B Does Christ blame the leaders of the Jews because they did not prepare the snare of death for Him earlier? He does not mean to imply this; but rather: “It was possible for you to seize me while I was teaching daily in the temple, yet you did not do so. For I was rather storing up [the opportunity for] my passion at the proper time; and this is the present time.” For do not be ignorant, He says, that “this is your hour, and the power of darkness,” that is, a very short time has been given to you for your presumption against Me, with the Father consenting to My will. Therefore, “you have one hour against me,” that is, a time that is totally short and restricted, namely, the interval between the precious

^A This, clearly, is the power given to the darkness. By "darkness" He names Satan, who had risen up together with the Jews against Christ, so that He might save everything under heaven by suffering, and rise again on the third day, having trampled the power of death, while they might pay the eternal penalty along with the traitor. He does not, therefore, accuse them of delay in their murder, but signifies that His seizure was not at all to be attributed to their power, but to His own will, by which the passion, though in itself involuntary, was made voluntary according to the plan of the economy, and accepted at the time which seemed fitting. I say, He does not accuse them for not bringing the passion upon Him sooner, but rather rebukes them for foolishly thinking that they had gained the mastery over Him against His will. "At that time, then," He says, "you did not hold me, for I did not will it; nor would you now have had power, had I not voluntarily surrendered myself into your hands." Thus, it was not by the work of Jewish strength that death was brought upon the Lord; but while one might justly attribute such a deed to their impious daring, one must attribute to the Savior Christ the will to suffer for all, so that He might rescue all, and, having purchased them with His own blood, present them to God the Father.

V. 57. *And he denied him, saying: Woman, I do not know him.*

^B Blessed Peter was weak, just as Christ had foretold, and he denied the Savior of all, Christ; and not once, but three times, and he made the denial under oath. For Matthew says, "He began to curse and to swear that I do not know the man." Now some say that the disciple swore that he did not know Jesus as a man fashioned [or, "as a man having come to be"]. But this is unbelievable. For how would he not have been denying Him, if he were subverting the mystery of the incarnation? For he knew the Only-begotten Word of God to have become like us, that is, a man; and indeed he had confessed clearly, "You are the Christ, the Son of the living God." And he did not speak these things declaring Him to be the Son of God merely as one of us, but, while gazing at Him who is beyond all created things—the Word who shone forth from the essence of God the Father—even though he saw Him having entered into the measures of humanity, he did not cease to know and confess that He is the Son of the living God. ^C And we certainly do not say that the denial happened in order that Christ might not be a liar, but that Christ, since He was not ignorant of what was to come, announced it to the disciple. That the evil occurred, as I have said, out of human frailty, and that the disciple was condemned by the stings of his own conscience, the lamentation itself and the tears of repentance will immediately teach; for the text says, "Going out, he wept bitterly," with Christ looking upon him and recalling to his memory the prior warning. But having turned back, he did not miss the mark; for he remained what he was, a faithful disciple, having attained the forgiveness of his transgression.

^A V. 65. *They mocked him, striking him.* It is fitting to say that prophetic word: "The heaven was astonished at this, and shuddered exceedingly," saith the Lord. He who is the Lord of earth and heaven, the Creator and Artificer of all things, the King of kings and Lord of lords, is mocked as if He were one of us. Amazing! The Lord of earth and heaven suffers Himself to be beaten as if He were one of us, and endures the laughter of the ungodly, setting before us a model of extreme long-suffering. For He who probes the hearts, how could He be ignorant of who it was that struck Him?

V. 66. *And as it became day, the assembly of the elders of the people gathered together, etc.*

^B After day had dawned, their impious council was gathered, and the Master of Moses and the prophets was led into the midst, being lawlessly insulted; and the insolent Jew questioned Him, saying, "If Thou be the Christ?" But one might well say to them: If you ask out of ignorance, why was it not required that, before you learn the truth, you should in no way distress Him, lest perhaps you might stumble against God? But if you feign ignorance, when you know full well that He is Christ, you shall hear the holy Scripture crying out: "God is not mocked." Therefore Christ also says to them: "If I tell you," and so forth; for when have you heard and believed? And when have you been asked and remained silent? And tell me, why are you so inquisitive, and wish to learn from Him if He is Christ, while it was easily within your power to obtain knowledge of Him from the Law and the Prophets? But the leaders of the Jews, together with the people under their hand, were confessedly unbelievers and utterly senseless. Therefore, when they asked if He was truly the Christ, and wished to know this very thing, He said, "If I tell you, you will not believe; and if I ask you, you will not answer." Where, then, did they hear and not believe? And where, when questioned, did they remain silent? Christ, having gone up to Jerusalem, found in the temple those who were selling sheep and oxen and doves, and the money-changers sitting there; and having made, as He says, a sort of whip of cords, He drove them all out of the temple, saying, "Make not My Father's house a house of merchandise." Because He therefore called God His Father, those who offered sacrifices in the temple were vexed at this and set upon Him, saying, "By what authority do You do these things?" And to this Christ replied, "The baptism of John, was it from heaven or of men?" And they said, "We do not know." And He asked them also elsewhere, saying, "What do you think concerning the Christ? Whose son is He?" They said, "David's." Then the Lord said to them, "How then does David in the Spirit call Him Lord?" And to this again they were silent. And you will find searching out similar things elsewhere in the holy Gospels. For this reason He answers them nothing, but convicts them for being unbelievers and stubborn; for it was necessary, if they had truly wished, to understand that He is also David's Lord, as God and as the consubstantial Son of God and the Father.

and David's son according to the flesh, since being God and Lord He appeared to us and became man in our likeness, being from the seed of David, from the tribe of Judah, according to the Scriptures.

V. 69. *And from henceforth shall the Son of man be sitting on the right hand of the power of God.* ^A In order to make the punishment for the Jews' unwillingness to believe more burdensome, He reveals His own glory, saying: "From henceforth shall the Son of man be sitting on the right hand of the power of God." Me, He says, who took up your form, and am by nature the Son of God, you have held in no esteem. Since, therefore, you abide in such great ignorance and know neither the mystery of the Father nor mine, although you are learned in the Law, I must necessarily say that a short time has been granted to you to act wickedly against Me, even until the cross. For after this I shall immediately be restored to My own honor, and I shall be a co-assessor with God and the Father, together with my flesh. While Christ was saying these things, the band of the Pharisees was inflamed into uncontrollable wrath; they snatch at His statement as a pretext for blasphemy, and say that they no longer have need of any witness, as they had been hearers of His own words. But, O wicked and senseless ones! Did you ask to know if He were Himself the Christ? He has taught you that He is naturally and truly the Son of God and the Father, and that He holds the thrones of the Godhead with Him. From this it was especially possible to learn that He is the Christ. Why then have you made the way of salvation an occasion of ruin for yourselves? ^B

CHAPTER XXIII

V. 1. *They led Him unto Pilate.* They brought Jesus to Pilate, and they themselves in turn were delivered to the Roman armies. And the predictions of the holy prophets concerning them have been fulfilled: "Woe to the wicked! Evil shall happen to him according to the works of his hands." And another: "As you have done, so shall it be to you; your retribution shall be returned to you upon your head." What, moreover, do they say to Pilate? They are concocting slanders against our common Savior. ^C

V. 2. *We found this man forbidding to pay tribute to Caesar.* ^D When, pray, did He forbid the paying of tribute to Caesar? And yet you sent some from among yourselves with the Herodians, who tempted Him, saying: "Master, is it lawful to give tribute to Caesar, or not?" Then Christ replied to this: "Show me a coin of the census"; and He asked whose image and inscription the offered denarius bore? And when they had said, "Caesar's";

"; ^A "Render," He says, "the things that are Caesar's to Caesar, and the things that are God's to God." When, therefore, did He forbid the giving of tribute to Caesar? But there was one sole purpose for them: to bring down to death Him who leads unto life. Nevertheless, they were convicted of being more impious than the idolater himself. For Pilate was clearing Jesus of every accusation, and this not once, but three times. But they grew more insistent, saying, "He stirs up the people," and collecting other pretexts for calumny; and while they said that He was teaching, they kept silent about the nature of His teaching, fearing lest perhaps Pilate himself might be found among the number of the believers. Yet while they said these things, Pilate rebuked them, defending himself and saying, "I have found no cause in Him," and the rest.

"Take this man away, and release Barabbas unto us." ^B Being that he judged Him to be worthy of release from death, they entreat the judge to pass sentence against the leader and teacher of all piety, that they might undergo a more burdensome punishment. For they cried out with the whole multitude, saying, "Take this man away, and release Barabbas unto us." Behold, they clearly denied the holy and just one, as the blessed Peter says, and asked that a man who was a murderer be granted to them, that they might become partakers of his lot; which indeed it befell them to suffer; for they have been delivered unto destruction and slaughter. For they cried out, he says, saying, "Away with him, away with him, crucify him." For this unholy deed the Lord reproached them, saying through the voice of Jeremiah, ^C "I have forsaken my house, I have left my inheritance, I have given my beloved soul into the hands of her enemies. My inheritance became to me as a lion in the forest; she has uttered her voice against me; therefore I hated her." The prophet Hosea speaks somewhere concerning the impiety of the Jews: "Woe to them, for they have departed from me! They are miserable because they have sinned against me; and I redeemed them, but they have spoken lies against me." And again, "Their princes shall fall by the sword for the indiscipline of their tongue."

And Pilate adjudged their petition to be fulfilled. ^D Pilate said, therefore, that their petition should be granted, and they won a victory that was the mother of destruction. The Savior indeed carried the cross out of the praetorium, for even as Abraham, going up to the mountain shown to him to sacrifice Isaac, when God commanded it to be done so, placed the wood upon the boy; and he was in the likeness of Christ, bearing His own cross upon His shoulders. And the Savior is led to His passion; but they put His cross upon Simon the Cyrenian, he says. But another of the holy evangelists said that Jesus Himself also bore the wood. And both this and that are truly the case; for the Savior did indeed carry the cross; but midway, so to speak, on the journey, they apprehended a certain Cyrenian, and [laid] the wood upon the

^A wood. And it is in a sense necessary and logical that the Savior should [also] have carried the cross Himself. For it was said of Him by the voice of Isaiah: "A child is born to us, and a son is given to us, whose government is upon his shoulder." 31 For His government is the cross, through which He reigns over all under heaven, if it is indeed true that "He became obedient unto death, even the death of the cross. Wherefore God also highly exalted Him, and gave Him the name which is above every name, that at the name of Jesus Christ every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." 32 Amen.

V. 27. *And there followed him a great multitude of people and of women.*

The Savior was therefore going to the place of crucifixion, and the women were following Him, weeping, along with many others. ^B For the female sex is ever prone to tears and easily moved to compassion. But, "O daughters of Jerusalem," He says, "cease your weeping for me; but weep rather for yourselves and for your children. For the days are coming," He says, "in which barrenness will be better for women." For when war beset the land of the Jews, all of them—young and old alike—perished utterly. Then, He says, it would be considered a blessing to be covered by hills and mountains—"For if they do these things in a green tree, what shall be done in the dry?" Now this saying is put forward in the manner of a parable, that is, as an example, but it contains the power of an intellectual reality. For this, I think, is the sense of the words. He calls Himself the green wood, that is to say, living, fruitful, and flourishing. And its fruits were religious teaching, exhortations, and demonstrations of divine power through ineffable prodigies. ^C Yet, even though Christ was doing these things, the Roman governors—that is, the one who condemned Him, Pilate—visited Him with such heavy ignominy. If, therefore, they have done such things to me, what will they do when they have gone to war against Israel, which is, so to speak, dry and unfruitful? For they will see nothing in it of the things to be wondered at, for which it would be reasonable for it to be held worthy of honor and indulgence. Therefore they will consume it—that is, they will demand the penalties for their impiety against Christ.

V. 33. *There they crucified him.*

Yet the Lord labored that He might not manifest His divinity to all universally, neither yet hide it entirely; the former on account of those then present, and the latter on account of those who would come after; ^D so as to show clearly the operations of both His divinity and His humanity; that neither the divine power should be obscured, nor the human nature be disbelieved. For since He was about to...

^A show the human race that God is truly what we are, while remaining what He was, He allowed the flesh to suffer the things proper to it. And He displayed a dual operation: suffering as man, but acting as God, being the same—for He is not one and another, but acts in one way and another.

^B The rulers also mocked Him. In vain they mocked Him, the leaders of the Synagogue, shaking their heads and pouring out bitter laughter upon Him. "He saved others," they say, "let Him save Himself." If He saved others (and you know this happened in truth), how would He not have been able to deliver Himself from your hands?

And there was also an inscription written over Him, etc. The writing in the title, concerning the Lord's cause, clearly showed the Crucified One to be King and Lord of practical, physical, and theological philosophy. For the evangelist says that the title was written in Latin, Greek, and Hebrew. ^C I think that the Roman language signifies practical philosophy, because the kingdom of the Romans is defined by Daniel as stronger than the other kingdoms on earth; and fortitude is proper to practical philosophy if anything is. By the Greek language, I judge that physical doctrine is denoted, since the Greek nation, beyond all other men, has applied itself to physical philosophy. By the Hebrew language, [I judge] the theological mystery, since this nation was clearly dedicated to God from the beginning, through their ancestors.

^D One of the thieves, says the evangelist, uttered the same things as the Jews; but the other rebuked the words of him who was crucified along with him; he confessed his sin, bore witness to Christ’s innocence, believed in Him, and called Him King, though He was being crucified. For this reason, he snatched the inheritance of the saints.

Darkness came over all the earth. He who is beyond all created things, who sits with the Father, humbled Himself into a kenosis and took the form of a servant, and submitted to the measures of humanity, that He might fulfill the promise given by God to the fathers of the Hebrews. But they became so hard and disobedient as even to rise up against their Master. For they took pains to wrap the Author of life in death, and they crucified the Lord of glory; and since they delivered the Lord of all to the cross, the sun set upon them; and the light

^A was turned into darkness, as the divine Amos says. For there was darkness from the sixth hour unto the ninth; and this was an evident sign to the Jews of the intellectual darkening of the souls of those who crucified Him. For blindness in part happened to Israel. And David, too, moved by zeal for God, imprecates against them, saying: "Let their eyes be darkened, that they may not see." And the creation itself mourned its own Lord; for the sun was darkened, and the rocks were rent, and the temple itself assumed the appearance of those who mourn, the veil being rent from the top even to the bottom. And God signified some such thing to us through the voice of Isaiah, saying: "I will clothe the heaven with blackness, and I will make sackcloth its covering."

V. 47. *And when the centurion saw what was done, he glorified God, etc.*

Consider with me, again, that having suffered for our sake the torture of the cross, He began to draw many to the knowledge of the truth. For the centurion, ^B says the evangelist, seeing what had come to pass, glorified God, saying, "Certainly this man was righteous." Some of the Jews, also, were beating their breasts in repentance, having been pricked at heart, and as it were looking with the eyes of their mind toward the Lord; and perhaps they were clearing themselves of the impiety against Christ, even if not openly, by railing against those who crucified Him, on account of the wickedness of the rulers. Therefore, the Lord truly said: "When I am lifted up from the earth, I will draw all men unto myself."

V. 55. *And the women also, which came with him from Galilee, followed, etc.*

Wise women followed our common Saviour Christ, observing those things which were profitable or necessary for faith in Him. Since, however, He had given His own flesh as an exchange for the life of all, these wise ones ran to provide for the care of the body; for they thought that He would remain dead in the tomb.

Chapter XXIV.

V. 4. *And it came to pass, as they were much perplexed thereabout, etc.*

The women came to the tomb; but not having found the body of Christ, ^C for He had already risen, they fell into great perplexity. What then—

[The following is an excerpt from the Catena in Acta apostolica, p. 130, regarding the words of Saint Stephen (Acts vii, 59): "Lord Jesus, receive my spirit."]

*From the works of Saint Cyril on the text, "Father, into thy hands I commend my spirit."*

A great and exceptional achievement for our souls, through our Saviour, the Lord of all! For since we have been justified by faith in Him, and in Him human nature has been found to have become rich in sinlessness, He has made a new thing for us: so that our souls, when they depart from our bodies, no longer run down into Hades as they did formerly, but are sent rather into the hands of a living God. And knowing this, the holy Stephen said: "Lord Jesus, receive my spirit." And the blessed Peter also writes: "Wherefore let them that suffer according to the will of God commit the keeping of their souls to Him in well doing, as unto a faithful Creator."

^A What follows from this? Because of their love for Christ and the diligence they showed toward Him, they were deemed worthy to behold the holy angels; and they indeed became for them messengers and heralds of the resurrection, saying: "Why seek ye the living among the dead? He is not here, but is risen." For the Word of God is indeed ever-living and is life by nature; but having lowered Himself to empty ^B Himself and having undergone a likeness to us, He tasted death. But this was the death of death. He has therefore risen from the dead, having become a way of return to incorruption, not so much for Himself, but for us; and let no one seek Him who is ever-living among the dead; for He is not here, that is, in death and the tomb. Where, then, is He rather? In heaven, clearly, and in glory befitting God. But that they might establish a firmer faith in them concerning these things, they recall to memory, as Christ said, how it was necessary that He should be delivered into the hands of sinners and suffer, and rise again the third day. ^C Angels, indeed, proclaimed His birth to the shepherds in Bethlehem, and now they proclaim the resurrection. And heaven has performed its service to the proclamations concerning Him, and the hosts of the spirits on high attend upon the Son as God, even when He has become flesh.

*And returning from the tomb they reported all these things to the eleven and to all the rest.*

[A: 312 ] Being initiated by the voice of the angels, the women report these things with speed to the disciples. For it was fitting that such a bright grace should be given to women; for she who was formerly the minister of death is released from the accusation by ministering to the voices of the holy angels, and being the first to learn and report the venerable mystery of the resurrection. Therefore the female ^B race has gained [a victory], and there has been a dissolution of reproach and a reversal of the curse. For He who formerly said to them, "In sorrow thou shalt bring forth children," has now provided them a solace for the evil, meeting them in the garden, as another evangelist says, and saying: "Hail." Nevertheless, to the holy apostles, the account concerning the resurrection seemed to be mere nonsense and a fabricated thing, because they themselves did not yet know the divinely-inspired Scripture. Therefore they were incredulous, and held the thing reported to be a subject of mockery and contempt.

^C How then, in John, did the disciples, having heard the report from Mary, come running to the tomb and believe? And the Scripture bears witness to this for them, saying: "When therefore they had entered, the other disciple, who had come first to the tomb, saw and believed." But in Luke it is said: "And returning from the tomb, they reported all these things to the eleven and to all the rest (now it was Mary Magdalene, and Joanna, and Mary the mother of James, and the rest with them, who told these things to the apostles), and they did not believe them."

*Behold, two of them were going that same day to a village.* ^D Two of the disciples were walking to a village named...

Emmaus, discussing with one another, not as though they were expecting Christ to be living, but grieving as though he had been taken away, and conversing about these things regarding him. ^A *And it came to pass that while they were conversing, Jesus himself drew near and was walking with them, but he was not recognized by them; for their eyes were held so that they might not recognize him.* And he said to them: "What are these words that you are bandying with one another while walking, and are downcast?" And one of them, whose name was Cleopas, answering, said: "Are you the only stranger in Jerusalem?" and the rest. ^B Thereafter, they relate indeed the rumor of the resurrection handed down by the women and by Peter, but they do not believe it at all. For when they say, "But also some women terrified us, the body not being found," they sufficiently demonstrate that they do not truly think these things to have been said, nor do they treat this as an announcement of the truth, but they assume it to be the cause of some disturbance and astonishment. And they did not deem even the testimony of Peter, who had only seen the linen cloths in the tomb, to be trustworthy concerning the resurrection, because he had not said that he had seen Jesus himself, but had conjectured that he had risen from the fact that he was not lying there. It must be known, however, that these were of the number of the seventy disciples, and the companion of Cleopas was Simon, not indeed Peter, nor that Canaanite, but another of the aforementioned seventy.

*V. 27. Beginning from Moses and all the prophets, etc.*

^C With these words, the Lord demonstrates the guidance of the Law and the assistance of the prophets, to procure faith for a miraculous event; so that when the resurrection had later come to pass, those who were disturbed by the magnitude of the event might remember the ancient prediction, and thus might turn toward believing. For this reason, he brings forth as witnesses Moses and the prophets, interpreting what was hidden, and explaining clearly to the worthy what was obscure to the unworthy, inserting into them their ancient and ancestral faith through the help of the sacred writings they possessed. For nothing that proceeds from God is vain, but all things keep their order, and each separate thing has its proper use. Those who were sent before in order were servants who were paving the way for the Lord's coming, chanting to men the prophecies necessary for faith to be created; so that, just as a royal treasure might be brought forth at the proper time, the aforementioned things might be explained, interpreted from their ancient obscurity into the open. Now, after the Scripture of both the Law and the prophets had moved them, ^D then he makes himself more manifest, namely, at their request that he should come with them into the village, when he took the bread, and having blessed and broken it, he offered it to them. "For their eyes," he says, "were being held so that they might not recognize him," until, of course, the Word had entered, moving their heart to faith, and then, in this way, he presented vision to them upon their hearing, rendering the thing heard and believed manifest to their sight. Yet he does not remain with them; for "He himself," the Scripture says, "became invisible." For after the resurrection, the things of the Lord are not the same as before with men; for both they were in need of renewal, and of a second life which is in Christ, [so that the new might be with the new, and the incorruptible might approach the incorruptible.]

Wherefore He also forbade Mary to touch Him, as John says, until He should have gone away and returned.

*Rising at that very hour, etc.*

(D f. 83): Rising, he says, those around Cleopas at that very hour—that is, at the hour in which Jesus withdrew Himself from their sight—returned to Jerusalem. But he does not say that it was at that very hour they found the eleven gathered together and brought them the news concerning Jesus; but rather on the fortieth day after His resurrection, when He was also taken up. The things, therefore, that happened in the interval of these days, this evangelist has passed over, which those around Cleopas encountered, telling the eleven privately that the Lord had risen and had appeared to Simon; concerning whom he does not mention when or how He appeared. In those days, therefore, those things also occurred in Galilee which Matthew mentions.

*Jesus Himself stood in the midst of them.*

(A f. 517, D f. 83): Now, following the sequence of the narrative, we say that since the report of Christ's resurrection was already circulating in many ways among the apostles, ^B and the desire for His appearance had been stirred up, He at last comes—the longed-for One—and reveals Himself to those who are seeking and waiting for Him. And He no longer appears with eyes restrained, nor does He speak as though concerning another, but He presents Himself visible and exhorts them to be of good courage. Yet they were still perplexed and fearful; for they thought they were not seeing Jesus Himself, but some phantom and shadow. But see how Jesus calms the turbulence arising from such thoughts, pronouncing that familiar and not unusual word. For He said: *"Peace be unto you."*

*He said to them: Why are you troubled, and why do thoughts arise in your hearts?*

(A f. 517 b, C f. 159, D f. 83 b): That they might believe firmly and without doubt that He was the very One who had suffered, He demonstrates immediately—since He is God by nature—that He knows secret things, and that He was not ignorant of the turmoil of thoughts within them. For He said: *"Why are you troubled?"* This proof ^C is very clear that he who was seen was not some other person, but that very One—even though they had looked upon ^D Him having suffered death upon the wood and having been laid in the tomb.

and He sees both the kidneys and the heart, and nothing of what is in us can be hidden from Him. Therefore, He makes the matter a proof, I say, to know the agitation of the thoughts within them. And being confirmed also in another way, that death has been conquered and human nature has stripped off corruption, as in Himself first, He shows both His hands and His feet and the piercings ^A of the nails, and He permits them to touch and to be fully persuaded by every means, that the body that suffered, as I said, has been raised up. Let no one therefore disparage the resurrection. And if you hear the Holy Scripture saying concerning the human body: "It is sown a natural body, it is raised a spiritual body," do not deny to human bodies the return to incorruptibility. For just as that is "natural" which is addicted to and subjected to natural or carnal desires, so also that is "spiritual" which is subject to the will of the Holy Spirit. For after the resurrection from the dead, there will no longer be a time for carnal affections, but the sting of sin will altogether become inactive. That very thing which had turned to dust will be clothed with immortality.

That the disciples might therefore clearly know that He is the very One who suffered and was buried and had soon risen, He showed, as I said, His feet and hands. And that it was by no means a spirit, as they thought, but a true body, He commands them to be fully persuaded, saying: "See that a spirit has not flesh and bones, as you behold Me having." For a shadow and a spirit and a mere appearance ^C could not endure the touch of a hand. But as we have said, by showing His hands and feet to the disciples, the Lord persuaded them that the body which had suffered had risen. And that He might, in addition to this, produce in them an even more firmly established faith regarding this matter, He asked for some food. And when a piece of a broiled fish was offered, He ate it while they watched. And He did not do this for any other reason than to demonstrate clearly that He is the same One who had risen from the dead, and who, before this and throughout the whole time of His dispensation, had eaten and drunk with them ^D and associated with them in a human manner according to the voice of the prophet. So that they might know that the human body requires such food, but a spirit does not. Who then, if he wishes simply to be a believer and to accept without hesitation the testimony of the holy evangelists, would still listen to the fables of heretics, or still tolerate those who preach a phantom? For the power of Christ surpasses human investigation and the reasoning of matters familiar to us. He ate a portion of fish at the time of His resurrection; yet that which is accustomed to follow from this did not follow in Christ, just as some skeptic might cavil, knowing that what enters through the mouth entirely passes through and is cast into the drain. But no believer will admit such a thought into his mind, but will leave the matter to the power of God.

Then he opened their mind, to understand the Scriptures, etc.

^A After he had calmed their thoughts by his words, by his touch, and by his eating, then he opened their mind to understand that it was necessary for him to suffer, that is, upon the wood of the cross. The Lord therefore recalls his disciples to a remembrance of what he had said. For he had previously announced to them the sufferings on the cross, just as the prophets had already spoken. He opens also the eyes of their heart, so that they might understand what had been foretold long ago.

^B The Savior promises to his disciples the descent of the Holy Spirit, which ^C God had promised through Joel, as well as the power from on high, so that they might be strong and invincible, and might proclaim the divine mystery everywhere without any fear. To those about to receive the Spirit, he says: "Receive the Holy Spirit," namely after the resurrection; and he says: "But wait here in Jerusalem, and remain until you are clothed with the power from on high," or as it is written: "wait for the promise of the Father, which you heard from me; for John baptized with water, but you shall be baptized with the Holy Spirit." He does not add water to water, but supplies what was lacking to those in need.

^C Having blessed them and gone forward a little, he was carried up into heaven, so that he might sit at the right hand of the Father, even with the flesh that was united to him. And the Word, having assumed human form, opened up this path for us. He will come again at the appointed time in the glory of his Father, with the angels, and will take us to himself. Let us therefore glorify the Word of God, who became man for our sake, who willingly suffered in the flesh, rose from the dead, and destroyed corruption. He who was taken up, and who after this will come with great glory to judge the living and the dead, and to render to each according to his works. Through whom and with whom to the Father and God be glory and power with the Spirit for ever and ever. Amen.

Cyril, Homily XXVIII on Luke

Although he is God by his own nature, nevertheless, having become man, he is said to have received from the Father the name that is above every name, so that he might be believed to be God and at the same time King of all, together with the flesh to which he united himself. Having suffered the punishment of the cross for our sake, and having destroyed death in his body through his resurrection, he ascended to the Father.

The same Cyril, Homily XLV

The power of raising the dead is proper only to a sublime nature; this alone possesses immortality: but whoever are called back from the underworld by it, borrow motion and life. [index: entries preserved]