11th of KIAHK lectionary explanation

26th day of the Fast
Monday the 20th of December 2010
The 11th of Kiahk 1727

Vespers text
Matthew 24:42-47 (New King James Version)
42 Watch therefore, for you do not know what hour[a] your Lord is coming. 43 But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. 44 Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.
The Faithful Servant and the Evil Servant

45 “Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season? 46 Blessed is that servant whom his master, when he comes, will find so doing. 47 Assuredly, I say to you that he will make him ruler over all his goods.

Explanation by saint John Chrysostom
Homily LXXVII.
Matthew Chapter 24
After this again, that they may not ask about it, He added, "Watch therefore, for ye know not what hour your Lord doth come."25 He said not, "I know not," but, "ye know not." For when He had brought them well nigh to the very hour, and had placed them there, again He deters them from the inquiry, from a desire that they should be striving always. Therefore He saith, "Watch," showing that for the sake of this, He did not tell it.
"But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready, for in such an hour as ye think not the Son of Man cometh."26
For this intent He tells them not, in order that they may watch, that they may be always ready; therefore He saith, When ye look not for it, then He will come, desiring that they should be anxiously waiting, and continually. in virtuous action.
But His meaning is like this: if the common sort of men knew when they were to die, they would surely strive earnestly at that hour.
3. In order therefore that they may strive, not at that hour only, therefore He tells them not either the common hour, or the hour of each, desiring them to be ever looking for this, that they may be always striving. Wherefore He made the end of each man's life also uncertain.
After this, He openly calls Himself Lord, having nowhere spoken so distinctly. But here He seems to me also to put to shame the careless, that not even as much care as they that expect a thief have taken for their money, not even this much do these take for their own soul. For they indeed, when they expect it, watch, and suffer none of the things in their house to be carried off; but ye, although knowing that He will come, and come assuredly, continue not watching, saith He, and ready so as not to be carried away hence unprepared. So that the day cometh unto destruction for them that sleep. For as that man, if he had known, would have escaped, so also ye, if ye be ready, escape free.
Then, as He had fallen upon the mention of the judgment, He directs His discourse to the teachers next, speaking of punishment and honors; and having put first them that do right, He ends with them that continue in sin, making His discourse to close with that which is alarming.
Wherefore He first saith this, "Who then is the faithful and wise servant, whom his Lord shall set over27 His household to give them their meat in theirs due season? Blessed is that servant, whom his Lord when He cometh shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods."28
Tell me, is this too the language of one who is in ignorance? For if because He said, "neither doth the Son know," thou sayest He is ignorant of it; as He saith, "who then?" what wilt thou say? Wilt thou say He is ignorant of this too? Away with the thought. For not even one of them that are frantic would say this. And yet in the former case one might assign a cause; but here not even this. And what when He said, "Peter, lovest thou me?"29 asking it, knew He not so much as this? nor when He said, "Where have ye laid Him?"30
And the Father too will be found to be saying such things. For He Himself likewise saith, "Adam, where art thou?"31 and, "The cry of Sodom and Gomorrah is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which cometh unto me, and if not, I will know."32 And elsewhere He saith, "Whether they will hear, whether they will understand."33 And in the gospel too, "It may be they will reverence my Son:"34 all which are expressions of ignorance. But not in ignorance did He say these things, but as compassing objects such as became Him: in the case of Adam, that He might drive him to make an excuse for his sin: in that of the Sodomites, that He might teach us never to be positive, till we are present at the very deeds; in that of the prophet, that the prediction might not appear in the judgment of the foolish a kind of compulsion to disobedience; and in the parable in the gospel, that He might show that they ought to have done this, and to have reverenced the Son: but here, as well that they may not be curious, nor over busy again, as that He might indicate that this was a rare and precious thing. And see of what great ignorance this saying is indicative, if at least He know not even him that is set over. For He blesses him indeed, "For blessed," saith He, "is that servant;" but He saith not who this is. "For who is he," He saith, "whom His Lord shall set over?" and, "Blessed is he whom He shall find so doing."
But these things are spoken not of money only, but also of speech, and of power, and of gifts, and of every stewardship, wherewith each is entrusted. This parable would suit rulers in the state also, for every one is bound to make full use of what he hath for the common advantage. If it be wisdom thou hast, if power, if wealth, if what it may, let it not be for the hurt of thy fellow-servants, neither for thine own ruin. For this cause, therefore, He requires both things of him, wisdom, and fidelity: for sin arises from folly also. He calls him faithful then, because he hath purloined nothing, neither misspent his Lord's goods without aim or fruit; and wise, because he knew how to dispense the things given him, according as was fit. For indeed we have need of both things, as well not to purloin the goods of our Master, as also to dispense them as is fit. But if the one be wanting, the other halteth. For if he be faithful and steal not, yet were to waste and to spend upon that which concerned him not, great were the blame; and if he should know how to dispense it well, yet were to purloin, again there is no common charge against him.
And let us also that have money listen to these things. For not unto teachers only doth He discourse, but also unto the rich. For either sort were entrusted with riches; those that teach with the more necessary wealth, ye with what is inferior. When then at the time that the teachers are scattering abroad the greater, ye are not willing to show forth your liberality even in the less, or rather not liberality but honesty (for ye give the things of another), what excuse will you have? But now, before the punishment of them that do the contrary things, let us hear the honor of him that approveth himself. "For verily I say unto you, He will set him over all His goods."
What can be equal to this honor? what manner of speech will be able to set forth the dignity, the blessedness, when the King of Heaven, He that possesseth all things, is about to set a man over "all His goods?" Wherefore also He calleth him wise, because he knew, not to give up great things for small, but having been temperate here, hath attained to Heaven.
4. After this, as He ever doth, not by the honor only laid up for the good, but also by the punishment threatened against the wicked, doth He correct the hearers. Wherefore also He added, "But and if the evil servant say in his heart, my Lord delayeth His coming; and shall begin to smite his fellow servants, and shall eat and drink with the drunken: the Lord of that servant shall come in a day when he looketh not for Him, and in an hour that he is not aware of,35 and shall cut him asunder,36 and shall appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth."37
But if any one should say, "Seest thou what a thought hath entered into his mind, because of the day's not being known, "my Lord," he saith, "delayeth His coming?" we should affirm, that it was not because the day is not known, but because the servant is evil. Else wherefore came not this thought into the heart of the faithful and wise servant. For what, even though the Lord tarry, O wretched man, surely thou lookest that He will come. Why then dost thou not take care?
Hence then we learn, that He cloth not so much as tarry. For this judgment is not the Lord's, but that of the evil servant's mind, wherefore also he is blamed for this. For in proof that He doth not tarry, hear Paul saying, "The Lord is at hand, be careful for nothing;"38 and, "He that cometh will come, and will not tarry."39
But do thou hear also what followeth, and learn how continually He reminds them of their ignorance of the day, showing that this is profitable to the servants, and fitted to waken and thoroughly to rouse them. For what though some gained nothing hereby? For neither by other things profitable for them were some profited, but nevertheless He ceaseth not to do His part.
What then is the purport of that which followeth? "For He shall come in a day when he looketh not for Him, and in an hour that he is not aware of;"40 and shall inflict upon him extreme punishment. Seest thou how even everywhere He puts this, the fact of their ignorance, indicating that it was profitable, and by this making them always earnest minded? For this is the point at which He labors, that we should be always on the watch; and since it is always in luxury that we are supine, but in afflictions we are braced up, therefore everywhere He saith this, that when there is relaxation, then come the terrors. And as further back He showed this by the example of Noah, even so here He saith it is, when that servant is drunken, when he is beating, and that his punishment shall be intolerable.
But let us not regard only the punishment appointed for him, but let us look to this other point too, lest we ourselves also be unawares to ourselves doing the same things. For to this servant are they like, who have money, and give not to the needy. For thou too art steward of thine own possessions, not less than he who dispenses the alms of the church. As then he has not a right to squander at random and at hazard the things given by you for the poor, since they were given for the maintenance of the poor; even so neither mayest thou squander thine own. For even though thou hast received an inheritance from thy father, and hast in this way all thou possessest: even thus all are God's. And then thou for thy part desirest that what thou hast given should be thus carefully dispensed, and thinkest thou not that God will require His own of us with greater strictness, or that He suffers them to be wasted at random? These things are not, they are not so. Because for this end, He left these things in thine hand, in order "to give them their meat in due season." But what meaneth, "in due season?" To the needy, to the hungry. For like as thou gavest to thy fellow-servant to dispense, even so doth the Lord will thee too to spend these things on what is needful. Therefore though He was able to take them away from thee, He left them, that thou mightest have opportunity to show forth virtue; that bringing us into need one of another, He might make our love for one another more fervent.
But thou, when thou hast received, so far from giving, dost even beat. And yet if not to give be blame, what excuse is there for beating? But this, it seems to me, He speaks, hinting at the insolent, and the covetous, and indicating the charge to be heavy, when they beat them, whom they were commanded to feed.
5. But He seemeth to be here hinting also at those that live in luxury, since for luxury too there is laid up a great punishment. "For He eateth and drinketh, it is said, "with the drunken, pointing at gluttony. For not for this purpose didst thou receive, that thou should spend it on luxury, but that thou shouldest lay it out on alms. What! are they thine own things which thou hast? With the goods of the poor hast thou been entrusted, though thou be possessed of them by honest labor, or though it be by inheritance from thy father. What, could not God have taken away these things from thee? But He doth not this, to give thee power to be liberal to the poor.
But mark thou, I pray thee, how throughout all the parables He punishes them that lay not out their money upon the needy. For neither had the virgins robbed other men's goods, but they had not given their own; neither had he that buried the one talent embezzled, but he had not doubled; neither are they that overlooked the hungry punished, because they seized the possessions of others, but because they did not lay out their own, like as also this servant.
Let us hearken, as many as please the belly, as many as lay out on costly banquets the riches that pertain not at all to us, but belong to the needy. For do not, because out of great love to man thou art commanded to give as of thine, therefore suppose these things to be indeed thine own. He lent them to thee, that thou mightest be able to approve thyself. Do not then suppose them to be thine, when giving Him His own. For neither, if thou hadst lent to any one, that he might go and be able to find means of gain, wouldest thou say the money was his. To thee then also hath God given, that thou mightest traffic for Heaven. Make not then the exceeding greatness of His love to man a cause of ingratitude.
Consider of what prayer it were a worthy object, to be able to find after baptism a way to do away one's sins. If He had not said this, Give alms, how many would have said, Would it were possible to give money, and so be freed from the ills to come! But since this hath become possible, again are they become supine.
"But I give," thou sayest. And what is this? Thou hast not yet given as much as she, who cast in the two mites; or rather not so much as the half, nor a very small part of what she gave, but thou layest out the greater part on useless expenses, on banquets, and drunkenness, and extreme extravagance; now bidding, now bidden; now spending, now constraining others to spend; so that the punishment is even rendered twofold for thee, both from what thyself doest, and what thou movest others to do. See at any rate how He Himself blames His servant for this. "For he eateth," He saith, "and drinketh with the drunken." For not the drunken only, but those that are with them, doth He punish, and very fitly, because (together with corrupting their own selves) they make light also of the salvation of others. But nothing does so much provoke God, as for us to be inclined to overlook the things that concern our neighbor. Wherefore showing His anger, He commands him to be cut asunder. Therefore He also affirmed love to be a distinguishing mark of His disciples, since it is altogether necessary that he who loveth should take thought for the things of his beloved.
To this way then let us hold, for this is especially the way that leads up to Heaven, which renders men followers of Christ, which makes them, as far as possible, like God. See at any rate how these virtues are more needful, which have their dwelling by this way. And, if ye will, let us make an inquiry into them, and let us bring forth the sentences from the judgment of God.
Let there be then two ways of most holy life, and let the one secure the goodness of him that practises it, but the other of his neighbor also. Let us see whether is the more approved and leads us to the summit of virtue. Surely he, who seeks his own things only, will receive even from Paul endless blame, and when I say from Paul, I mean from Christ, but the other commendations and crowns. Whence is this evident? Hear what His language is to one, what to the other. "Let no man seek his own, but every man another's wealth."41 Seest thou he rejects the one, and brings in the other? Again, "Let every one of you please his neighbor for good to edification." Then comes also the praise beyond words with an admonition, "For even Christ pleased not Himself."42
Even these judgments then are sufficient to show the victory; but that this may be done even superabundantly, let us see amongst good works, which are confined to ourselves, and which pass over from us to others also. Fasting then, and lying on the bare ground, and keeping virginity, and a self-denying life, these things bring their advantage to the persons themselves who do them; but those that pass from ourselves to our neighbors are almsgiving, teaching, charity. Hear then Paul in this matter also saying, "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, I am nothing profiled."43
6. Seest thou it in itself gloriously celebrated, and crowned?
But if ye be willing, from a third point also let us compare them; and let the one fast, and deny himself, and be a martyr, and be burnt to death, but let another delay his martyrdom for his neighbor's edification; and let him not only delay it, but let him even depart without martyrdom; who will be the more approved after his removal hence? We need not have many words, nor a long circumlocution. For the blessed Paul is at hand, giving his judgment, and saying, "To depart and to be with Christ is better, nevertheless to abide in the flesh is more needful for you;"44 even to his removal unto Christ did he prefer his neighbor's edification. For this is in the highest sense to be with Christ, even to be doing His will, but nothing is so much His will, as that which is for one's neighbor's good.
Wilt thou that I tell thee a fourth proof also of these things? "Peter, lovest thou me," saith He; "Feed my sheep:"45 and having asked him a third time, declared this to be an infallible proof of love. But not to priests only is this said, but to every one of us also, who are also entrusted with a little flock. For do not despise it, because it is a little flock: For "my Father," He saith. "hath pleasure in them."46 Each of us hath a sheep, let him lead that to the proper pastures. And let the man, as soon as he has risen from his bed, seek after nothing else, but how He may do and say something whereby he may render his whole house more reverent. The woman again, let her be indeed a good housekeeper; but before attending to this, let her have another more needful care, that the whole household may work the works of Heaven. For if in worldly matters, before attending to the affairs of our household, we labor diligently to pay public dues, that we may not for our undutifulness in these matters be beaten and dragged to the market places, and suffer ten thousand unseemly things; much more ought we to do this in things spiritual, and to render what is due to God, the King of all, first, that we may not come to that place, "where is gnashing of teeth."
And after these virtues let us seek, which together with our own salvation will be able in the greatest degree to profit our neighbor. Such is almsgiving, such is prayer, or rather even this latter is by the former made efficacious, and furnished with wings. "For thy prayers," it is said, "and thine alms are come up for a memorial before God."47 But not prayers only, but fasting also hath its strength from hence. Shouldest thou fast without almsgiving; the act is not so much as counted for fasting; but such a one is worse than a gluttonous man and a drunkard; and so much worse, as cruelty is a more grievous thing than luxury. And why do I speak of fasting? Though thou practise self-denial, though thou practise virginity, thou art set without the bridechamber. if thou hast not almsgiving. And yet what is equal to virginity, which not even in the new dispensation hath come under the compulsion of law, on account of its high excellence? but nevertheless it is cast out, when it hath not almsgiving. But if virgins are cast out, because they have not this in due abundance, who will be able without this to obtain pardon? There is no man, but he must quite of necessity perish, who hath not this.
For, if in worldly matters no man lives for himself, but artisan, and soldier, and husbandman, and merchant, all of them contribute to the common good, and to their neighbor's advantage; much more ought we to do this in things spiritual. For this is most properly to live: since he at least who is living for himself only, and overlooking all others, is useless, and is not so much as a human being, nor of our race.
What then, thou wouldest say, if I neglect my own interests, while seeking after the good of the rest? It is not possible, for one who seeks after the good of the rest to overlook his own; for he who seeks after the good of the rest pains no man, but pities all, helps them to the utmost of his powers; will rob no man, will covet the goods of no man, will not steal, will not bear false witness; will abstain from all wickedness, will apply himself to all virtue, and will pray for his enemies, and do good to them that plot against him, and will neither revile any, nor speak ill of them, though he hear from them ten thousand evil things; but will speak the words of the apostle: "Who is weak, and I am not weak? who is offended, and I burn not?"48 But when looking to our own good, it is not quite sure that the good of the rest will follow.
By all which things being persuaded that it is not possible for one to be saved, who hath not looked to the common good, and seeing this man that was cut asunder, and him that buried his talent, let us choose this way, that we may also attain unto eternal life, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory, world without end. Amen.
After this again, that they may not ask about it, He added, "Watch therefore, for ye know not what hour your Lord doth come."25 He said not, "I know not," but, "ye know not." For when He had brought them well nigh to the very hour, and had placed them there, again He deters them from the inquiry, from a desire that they should be striving always. Therefore He saith, "Watch," showing that for the sake of this, He did not tell it.
"But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready, for in such an hour as ye think not the Son of Man cometh."26
For this intent He tells them not, in order that they may watch, that they may be always ready; therefore He saith, When ye look not for it, then He will come, desiring that they should be anxiously waiting, and continually. in virtuous action.
But His meaning is like this: if the common sort of men knew when they were to die, they would surely strive earnestly at that hour.
3. In order therefore that they may strive, not at that hour only, therefore He tells them not either the common hour, or the hour of each, desiring them to be ever looking for this, that they may be always striving. Wherefore He made the end of each man's life also uncertain.
After this, He openly calls Himself Lord, having nowhere spoken so distinctly. But here He seems to me also to put to shame the careless, that not even as much care as they that expect a thief have taken for their money, not even this much do these take for their own soul. For they indeed, when they expect it, watch, and suffer none of the things in their house to be carried off; but ye, although knowing that He will come, and come assuredly, continue not watching, saith He, and ready so as not to be carried away hence unprepared. So that the day cometh unto destruction for them that sleep. For as that man, if he had known, would have escaped, so also ye, if ye be ready, escape free.
Then, as He had fallen upon the mention of the judgment, He directs His discourse to the teachers next, speaking of punishment and honors; and having put first them that do right, He ends with them that continue in sin, making His discourse to close with that which is alarming.
Wherefore He first saith this, "Who then is the faithful and wise servant, whom his Lord shall set over27 His household to give them their meat in theirs due season? Blessed is that servant, whom his Lord when He cometh shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods."28
Tell me, is this too the language of one who is in ignorance? For if because He said, "neither doth the Son know," thou sayest He is ignorant of it; as He saith, "who then?" what wilt thou say? Wilt thou say He is ignorant of this too? Away with the thought. For not even one of them that are frantic would say this. And yet in the former case one might assign a cause; but here not even this. And what when He said, "Peter, lovest thou me?"29 asking it, knew He not so much as this? nor when He said, "Where have ye laid Him?"30
And the Father too will be found to be saying such things. For He Himself likewise saith, "Adam, where art thou?"31 and, "The cry of Sodom and Gomorrah is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which cometh unto me, and if not, I will know."32 And elsewhere He saith, "Whether they will hear, whether they will understand."33 And in the gospel too, "It may be they will reverence my Son:"34 all which are expressions of ignorance. But not in ignorance did He say these things, but as compassing objects such as became Him: in the case of Adam, that He might drive him to make an excuse for his sin: in that of the Sodomites, that He might teach us never to be positive, till we are present at the very deeds; in that of the prophet, that the prediction might not appear in the judgment of the foolish a kind of compulsion to disobedience; and in the parable in the gospel, that He might show that they ought to have done this, and to have reverenced the Son: but here, as well that they may not be curious, nor over busy again, as that He might indicate that this was a rare and precious thing. And see of what great ignorance this saying is indicative, if at least He know not even him that is set over. For He blesses him indeed, "For blessed," saith He, "is that servant;" but He saith not who this is. "For who is he," He saith, "whom His Lord shall set over?" and, "Blessed is he whom He shall find so doing."
But these things are spoken not of money only, but also of speech, and of power, and of gifts, and of every stewardship, wherewith each is entrusted. This parable would suit rulers in the state also, for every one is bound to make full use of what he hath for the common advantage. If it be wisdom thou hast, if power, if wealth, if what it may, let it not be for the hurt of thy fellow-servants, neither for thine own ruin. For this cause, therefore, He requires both things of him, wisdom, and fidelity: for sin arises from folly also. He calls him faithful then, because he hath purloined nothing, neither misspent his Lord's goods without aim or fruit; and wise, because he knew how to dispense the things given him, according as was fit. For indeed we have need of both things, as well not to purloin the goods of our Master, as also to dispense them as is fit. But if the one be wanting, the other halteth. For if he be faithful and steal not, yet were to waste and to spend upon that which concerned him not, great were the blame; and if he should know how to dispense it well, yet were to purloin, again there is no common charge against him.
And let us also that have money listen to these things. For not unto teachers only doth He discourse, but also unto the rich. For either sort were entrusted with riches; those that teach with the more necessary wealth, ye with what is inferior. When then at the time that the teachers are scattering abroad the greater, ye are not willing to show forth your liberality even in the less, or rather not liberality but honesty (for ye give the things of another), what excuse will you have? But now, before the punishment of them that do the contrary things, let us hear the honor of him that approveth himself. "For verily I say unto you, He will set him over all His goods."
What can be equal to this honor? what manner of speech will be able to set forth the dignity, the blessedness, when the King of Heaven, He that possesseth all things, is about to set a man over "all His goods?" Wherefore also He calleth him wise, because he knew, not to give up great things for small, but having been temperate here, hath attained to Heaven.
4. After this, as He ever doth, not by the honor only laid up for the good, but also by the punishment threatened against the wicked, doth He correct the hearers. Wherefore also He added, "But and if the evil servant say in his heart, my Lord delayeth His coming; and shall begin to smite his fellow servants, and shall eat and drink with the drunken: the Lord of that servant shall come in a day when he looketh not for Him, and in an hour that he is not aware of,35 and shall cut him asunder,36 and shall appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth."37
But if any one should say, "Seest thou what a thought hath entered into his mind, because of the day's not being known, "my Lord," he saith, "delayeth His coming?" we should affirm, that it was not because the day is not known, but because the servant is evil. Else wherefore came not this thought into the heart of the faithful and wise servant. For what, even though the Lord tarry, O wretched man, surely thou lookest that He will come. Why then dost thou not take care?
Hence then we learn, that He cloth not so much as tarry. For this judgment is not the Lord's, but that of the evil servant's mind, wherefore also he is blamed for this. For in proof that He doth not tarry, hear Paul saying, "The Lord is at hand, be careful for nothing;"38 and, "He that cometh will come, and will not tarry."39
But do thou hear also what followeth, and learn how continually He reminds them of their ignorance of the day, showing that this is profitable to the servants, and fitted to waken and thoroughly to rouse them. For what though some gained nothing hereby? For neither by other things profitable for them were some profited, but nevertheless He ceaseth not to do His part.
What then is the purport of that which followeth? "For He shall come in a day when he looketh not for Him, and in an hour that he is not aware of;"40 and shall inflict upon him extreme punishment. Seest thou how even everywhere He puts this, the fact of their ignorance, indicating that it was profitable, and by this making them always earnest minded? For this is the point at which He labors, that we should be always on the watch; and since it is always in luxury that we are supine, but in afflictions we are braced up, therefore everywhere He saith this, that when there is relaxation, then come the terrors. And as further back He showed this by the example of Noah, even so here He saith it is, when that servant is drunken, when he is beating, and that his punishment shall be intolerable.
But let us not regard only the punishment appointed for him, but let us look to this other point too, lest we ourselves also be unawares to ourselves doing the same things. For to this servant are they like, who have money, and give not to the needy. For thou too art steward of thine own possessions, not less than he who dispenses the alms of the church. As then he has not a right to squander at random and at hazard the things given by you for the poor, since they were given for the maintenance of the poor; even so neither mayest thou squander thine own. For even though thou hast received an inheritance from thy father, and hast in this way all thou possessest: even thus all are God's. And then thou for thy part desirest that what thou hast given should be thus carefully dispensed, and thinkest thou not that God will require His own of us with greater strictness, or that He suffers them to be wasted at random? These things are not, they are not so. Because for this end, He left these things in thine hand, in order "to give them their meat in due season." But what meaneth, "in due season?" To the needy, to the hungry. For like as thou gavest to thy fellow-servant to dispense, even so doth the Lord will thee too to spend these things on what is needful. Therefore though He was able to take them away from thee, He left them, that thou mightest have opportunity to show forth virtue; that bringing us into need one of another, He might make our love for one another more fervent.
But thou, when thou hast received, so far from giving, dost even beat. And yet if not to give be blame, what excuse is there for beating? But this, it seems to me, He speaks, hinting at the insolent, and the covetous, and indicating the charge to be heavy, when they beat them, whom they were commanded to feed.
5. But He seemeth to be here hinting also at those that live in luxury, since for luxury too there is laid up a great punishment. "For He eateth and drinketh, it is said, "with the drunken, pointing at gluttony. For not for this purpose didst thou receive, that thou should spend it on luxury, but that thou shouldest lay it out on alms. What! are they thine own things which thou hast? With the goods of the poor hast thou been entrusted, though thou be possessed of them by honest labor, or though it be by inheritance from thy father. What, could not God have taken away these things from thee? But He doth not this, to give thee power to be liberal to the poor.
But mark thou, I pray thee, how throughout all the parables He punishes them that lay not out their money upon the needy. For neither had the virgins robbed other men's goods, but they had not given their own; neither had he that buried the one talent embezzled, but he had not doubled; neither are they that overlooked the hungry punished, because they seized the possessions of others, but because they did not lay out their own, like as also this servant.
Let us hearken, as many as please the belly, as many as lay out on costly banquets the riches that pertain not at all to us, but belong to the needy. For do not, because out of great love to man thou art commanded to give as of thine, therefore suppose these things to be indeed thine own. He lent them to thee, that thou mightest be able to approve thyself. Do not then suppose them to be thine, when giving Him His own. For neither, if thou hadst lent to any one, that he might go and be able to find means of gain, wouldest thou say the money was his. To thee then also hath God given, that thou mightest traffic for Heaven. Make not then the exceeding greatness of His love to man a cause of ingratitude.
Consider of what prayer it were a worthy object, to be able to find after baptism a way to do away one's sins. If He had not said this, Give alms, how many would have said, Would it were possible to give money, and so be freed from the ills to come! But since this hath become possible, again are they become supine.
"But I give," thou sayest. And what is this? Thou hast not yet given as much as she, who cast in the two mites; or rather not so much as the half, nor a very small part of what she gave, but thou layest out the greater part on useless expenses, on banquets, and drunkenness, and extreme extravagance; now bidding, now bidden; now spending, now constraining others to spend; so that the punishment is even rendered twofold for thee, both from what thyself doest, and what thou movest others to do. See at any rate how He Himself blames His servant for this. "For he eateth," He saith, "and drinketh with the drunken." For not the drunken only, but those that are with them, doth He punish, and very fitly, because (together with corrupting their own selves) they make light also of the salvation of others. But nothing does so much provoke God, as for us to be inclined to overlook the things that concern our neighbor. Wherefore showing His anger, He commands him to be cut asunder. Therefore He also affirmed love to be a distinguishing mark of His disciples, since it is altogether necessary that he who loveth should take thought for the things of his beloved.
To this way then let us hold, for this is especially the way that leads up to Heaven, which renders men followers of Christ, which makes them, as far as possible, like God. See at any rate how these virtues are more needful, which have their dwelling by this way. And, if ye will, let us make an inquiry into them, and let us bring forth the sentences from the judgment of God.
Let there be then two ways of most holy life, and let the one secure the goodness of him that practises it, but the other of his neighbor also. Let us see whether is the more approved and leads us to the summit of virtue. Surely he, who seeks his own things only, will receive even from Paul endless blame, and when I say from Paul, I mean from Christ, but the other commendations and crowns. Whence is this evident? Hear what His language is to one, what to the other. "Let no man seek his own, but every man another's wealth."41 Seest thou he rejects the one, and brings in the other? Again, "Let every one of you please his neighbor for good to edification." Then comes also the praise beyond words with an admonition, "For even Christ pleased not Himself."42
Even these judgments then are sufficient to show the victory; but that this may be done even superabundantly, let us see amongst good works, which are confined to ourselves, and which pass over from us to others also. Fasting then, and lying on the bare ground, and keeping virginity, and a self-denying life, these things bring their advantage to the persons themselves who do them; but those that pass from ourselves to our neighbors are almsgiving, teaching, charity. Hear then Paul in this matter also saying, "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, I am nothing profiled."43
6. Seest thou it in itself gloriously celebrated, and crowned?
But if ye be willing, from a third point also let us compare them; and let the one fast, and deny himself, and be a martyr, and be burnt to death, but let another delay his martyrdom for his neighbor's edification; and let him not only delay it, but let him even depart without martyrdom; who will be the more approved after his removal hence? We need not have many words, nor a long circumlocution. For the blessed Paul is at hand, giving his judgment, and saying, "To depart and to be with Christ is better, nevertheless to abide in the flesh is more needful for you;"44 even to his removal unto Christ did he prefer his neighbor's edification. For this is in the highest sense to be with Christ, even to be doing His will, but nothing is so much His will, as that which is for one's neighbor's good.
Wilt thou that I tell thee a fourth proof also of these things? "Peter, lovest thou me," saith He; "Feed my sheep:"45 and having asked him a third time, declared this to be an infallible proof of love. But not to priests only is this said, but to every one of us also, who are also entrusted with a little flock. For do not despise it, because it is a little flock: For "my Father," He saith. "hath pleasure in them."46 Each of us hath a sheep, let him lead that to the proper pastures. And let the man, as soon as he has risen from his bed, seek after nothing else, but how He may do and say something whereby he may render his whole house more reverent. The woman again, let her be indeed a good housekeeper; but before attending to this, let her have another more needful care, that the whole household may work the works of Heaven. For if in worldly matters, before attending to the affairs of our household, we labor diligently to pay public dues, that we may not for our undutifulness in these matters be beaten and dragged to the market places, and suffer ten thousand unseemly things; much more ought we to do this in things spiritual, and to render what is due to God, the King of all, first, that we may not come to that place, "where is gnashing of teeth."
And after these virtues let us seek, which together with our own salvation will be able in the greatest degree to profit our neighbor. Such is almsgiving, such is prayer, or rather even this latter is by the former made efficacious, and furnished with wings. "For thy prayers," it is said, "and thine alms are come up for a memorial before God."47 But not prayers only, but fasting also hath its strength from hence. Shouldest thou fast without almsgiving; the act is not so much as counted for fasting; but such a one is worse than a gluttonous man and a drunkard; and so much worse, as cruelty is a more grievous thing than luxury. And why do I speak of fasting? Though thou practise self-denial, though thou practise virginity, thou art set without the bridechamber. if thou hast not almsgiving. And yet what is equal to virginity, which not even in the new dispensation hath come under the compulsion of law, on account of its high excellence? but nevertheless it is cast out, when it hath not almsgiving. But if virgins are cast out, because they have not this in due abundance, who will be able without this to obtain pardon? There is no man, but he must quite of necessity perish, who hath not this.
For, if in worldly matters no man lives for himself, but artisan, and soldier, and husbandman, and merchant, all of them contribute to the common good, and to their neighbor's advantage; much more ought we to do this in things spiritual. For this is most properly to live: since he at least who is living for himself only, and overlooking all others, is useless, and is not so much as a human being, nor of our race.
What then, thou wouldest say, if I neglect my own interests, while seeking after the good of the rest? It is not possible, for one who seeks after the good of the rest to overlook his own; for he who seeks after the good of the rest pains no man, but pities all, helps them to the utmost of his powers; will rob no man, will covet the goods of no man, will not steal, will not bear false witness; will abstain from all wickedness, will apply himself to all virtue, and will pray for his enemies, and do good to them that plot against him, and will neither revile any, nor speak ill of them, though he hear from them ten thousand evil things; but will speak the words of the apostle: "Who is weak, and I am not weak? who is offended, and I burn not?"48 But when looking to our own good, it is not quite sure that the good of the rest will follow.
By all which things being persuaded that it is not possible for one to be saved, who hath not looked to the common good, and seeing this man that was cut asunder, and him that buried his talent, let us choose this way, that we may also attain unto eternal life, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory, world without end. Amen.

Matines

Parable of the minas
Luke 19:11-19

TEXT
http://www.biblegateway.com/passage/?search=LUKE%2019:11-19&version=NKJV

Luke 19:11-19 (New King James Version)
The Parable of the Minas

11 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately. 12 Therefore He said: “A certain nobleman went into a far country to receive for himself a kingdom and to return. 13 So he called ten of his servants, delivered to them ten minas,[a] and said to them, ‘Do business till I come.’ 14 But his citizens hated him, and sent a delegation after him, saying, ‘We will not have this man to reign over us.’
15 “And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading. 16 Then came the first, saying, ‘Master, your mina has earned ten minas.’ 17 And he said to him, ‘Well done, good servant; because you were faithful in a very little, have authority over ten cities.’ 18 And the second came, saying, ‘Master, your mina has earned five minas.’ 19 Likewise he said to him, ‘You also be over five cities.’



EXPLANATION BY SAINT KYRELLOS I
THE TWENTY-FOURTH PATRIARCH OF ALEXANDRIA

http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_12_sermons_124_134.htm#SERMON CXXVIII.
http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_12_sermons_124_134.htm#SERMON CXXIX.
SERMON CXXVIII.
19:11-27. And as they hear these things, He added and spoke a parable, because He was nigh to Jerusalem, and they thought that the kingdom of God was about immediately to be manifested. He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return. And when he had called ten of his servants, he gave them ten minas 5, and said to them, Traffic until I come. But his citizens hated him, and sent an embassy after him, saying, We will not have this man to reign over us. And it came to pass that when he had received the kingdom and returned, he commanded them to call to him those servants, to whom he had given the money, that he might know what they had gained by trading. And the first came saying, Lord, your mina has gained ten minas more. And he said to him, Well, you good servant: because you have been faithful in a little, you shall have authority over ten cities. And the second came, saying, Lord, your mina has gained five minas. And he said also to him, And you shall be over five cities. And the other came, saying, Lord, behold your mina that I had, laid up in a napkin. For I was afraid of you, because you art a hard man; because you take up what you did not lay down, and reap what you did not sow. And he said to him, Out of your mouth will I judge you, you wicked servant. You knew that I am a hard man; that I take up what I did not I lay down, and reap what I did not sow. Why did you not give my money to the table [of the moneychanger], and I on my return should have exacted it with its usury. And he said to those that stood before him, Take from him the mina, and give it to him that has ten minas. And they said to him, Lord, he has ten minas! For I say to you, that to every one that has shall be given; but from him that has not, |592 even that which he has shall be taken away from him. But these my enemies, who did not want me to reign over them, bring them hither and slay them before me.
APPROACH yet once again, that opening widely the eye of the mind, we may receive the light of the sacred doctrines, which Christ richly sheds on those who love Him. For He also is the true light, 'Who enlightens angels, and principalities, and thrones and dominions, and even the holy seraphim, and also shines into the hearts of those that fear Him. Let us ask therefore the illumination which He bestows, that understanding exactly the force of the parable set before us, we may store up in our minds as a spiritual treasure the benefit which it offers us.
The scope therefore of the parable briefly represents the whole purport of the dispensation that was given to us, and of the mystery of Christ from the beginning even to the end. For the Word being God became man: but even though He was made in the likeness of sinful flesh, and on this account is also called a servant, yet He was and is free born, by His being ineffably begotten of the Father:----yes! and He is God also, transcending all in nature and in glory, and surpassing the things of our estate, or rather even the whole creation, by His incomparable fulness. The man therefore is freeborn, as being the Son of God: and not as we are called to this appellation by His goodness and love to mankind, but because it belongs to Him by nature, both to be of the Father by generation, and also to transcend every thing that is made. When then the Word, Who was in the likeness of, and equal with the Father, was made like to us, "He became obedient to death, and the death of the cross: and therefore, God also, it says, has highly exalted Him, and given Him a Name that is above every name: that at the Name of Jesus Christ every knee should bow, of things in heaven, and things in earth, and of those under the earth; and every tongue confess that Jesus Christ is Lord, to the glory of God the Father, Amen." Did the Father therefore give the Name Which is above every |593 name to the Son as one Who is not God by nature? And how then, if this be true, has there not been a new God manifested to us? And yet the sacred Scripture cries aloud, "There shall no new God be in you: neither shall you worship any strange God." But He would be different and alien from God, were He not of Him by nature.
The Son therefore certainly is God by nature: and how then did the Father give Him that Name which is above every name! To this we say, that when He was flesh, that is, man like to us, He took the name of a servant, and assumed our poverty and low estate: but when He had finished the mystery of the dispensation in the flesh, He was raised to the glory that belonged to Him by nature; not as to something unwonted and strange, and that accrued to Him from without, and was given Him from another, but rather as to that which was His own. For He spoke to God the Father in heaven, "Father, glorify You Me with the glory which I had with You before the world was." For existing before the ages, and before the worlds, as one That was of God, and was God, He was clothed with the glory which belongs to the Godhead; and when He became a man, as I said, He endured neither mutation nor change, but continued rather in that state in which He had constantly existed, and such as the Father was Who begot Him, that is to say, like Him in every thing. For He is also "the image of His person," Who by right of His nature possesses every thing that He is Who fathered Him, by being, I mean, of the selfsame substance, and of an equality admitting of no variation, and of a similarity to Him in every thing. Being therefore by nature God, He is said to have received of the Father the Name which is above every name, when He had become man, that He might be believed in as God and the King of all, even in the flesh, that was united to Him.
But when He had endured for our sakes the passion upon the cross, and by the resurrection of His body from the dead had abolished death, He ascended to the Father, and became as a man journeying to a far country: for heaven is a different country from earth,----and He ascended that He might receive for Himself a kingdom. Here again remember, |594 I pray, the blessed Paul, who says, "That we must destroy reasonings, and every high thing that exalts itself against the knowledge of God, and lead captive every thought to the obedience of Christ." For how does He Who reigns over all with the Father ascend to Him to receive a kingdom? I answer, that the Father gives this also to the Son in respect of His having become man. For when He ascended into heaven, He sat down on the right hand of the Majesty on high, henceforth expecting until His enemies are put under His feet. For it was said to Him by the Father, "Sit at My right hand, until I place Your enemies as the footstool for Your feet."
"But his citizens, it says, hated him." And similarly Christ reproaches the Jewish multitudes, saying, "If I had not done among them the works which no one else has done, they had not had sin: but now they have both seen and hated both Me and My Father." They would not have Him reign over them: and yet the holy prophets were constantly uttering predictions of Christ as of a King. For one of them even said, "Rejoice greatly, daughter of Zion, for lo! your King comes to you, just, and a Saviour; He is meek, and riding upon an ass, and upon a new foal." And the blessed Isaiah says of Him and of the holy apostles, "Behold a just king shall reign, and princes shall rule with judgment." And again, Christ Himself has somewhere said by the voice of the Psalmist, "But I have been appointed King by Him upon Zion, His holy mount, and I will declare the commandment of the Lord."
They then denied His kingdom: for when they drew near to Pilate saying, "Away with Him, away with Him, crucify Him," he asked them, or rather said to them in derision, "Shall I crucify your king?" And they answering with wicked words, said, "We have no king but Caesar." Having denied therefore the kingdom of Christ, they fell under the dominion of Satan, and brought upon themselves the yoke of sin, which cannot be thrown off. For they would not have their neck free, though Christ invited them thereunto, saying, that "Every one that does sin is the slave of sin: but the slave does not continue in the house for ever; the Son abides for ever: if therefore the Son make you free, you will become |595 truly free." And again, "If you abide in My Word, you are truly My disciples. And you shall know the truth, and the truth shall set you free." But Israel in its madness was not open to instruction, and therefore it has continued in slavery, because it refused to know Christ, Who makes free.
And thus far I will proceed on the present occasion, reserving for some other time the consideration of the rest of the parable; lest too long a discourse be found both fatiguing to him who speaks, and wearisome to those who hear. And may He Who is the Bestower and Giver of all good bless you all, even Christ: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. |596
SERMON CXXIX.
THE SAME SUBJECT CONTINUED.
MEN who are in debt run away from their creditors, because they know them to be importunate. But not so with me; for I have come to pay my debt, and to fulfil what I promised: and I rather pursue after my creditors than am pursued by them. What therefore is that which I promised, or what is the debt? At our last meeting then, a long parable having been read to us, we completed our exposition only of a certain portion of it, and reserved the remainder for this our holy meeting. And the parable was as follows; "A certain nobleman went into a far country to receive for himself a kingdom, and to return. And when he had called ten of his servants, he gave them ten minas, and said to them, Traffic until I come. But his citizens hated him, and sent an embassy after him, saying, We will not have this man to reign over us." And moreover to this He added, that when the nobleman returned after he had received the kingdom, he demanded of those servants to whom he had distributed the talents an account of their trafficking.
Now in our previous exposition we reined in our words, which, so to speak, were at full speed, at the sentence "but his citizens hated him: and would not have him reign over them." Now then I shall address you upon those servants who had been entrusted by their Lord with the minas; enquiring both who they were that traded and therefore were honoured; and who, on the other hand, is signified by that indolent and sluggish servant, who hid the talent, and added nothing thereunto, and thereby brought upon himself severe condemnation.
The Saviour therefore distributes to those who believe in Him a variety of divine gifts: for this we affirm to be the meaning of the talent. And great indeed is the difference between these [who receive the talents], and those who have even completely denied His kingdom. For they are rebels, |597 who throw off the yoke of His sceptre: while the others arc invested with the glory of serving Him. As faithful servants therefore they are entrusted with their Lord's wealth, that gaining something by trafficking therewith, they may earn the praises due to faithful service, and also be accounted worthy of those honours which abide for ever.
The manner therefore of the distribution and who the persons are, and what the talents signify which He distributes,----for He continues to distribute even to this day,----the sacred Scripture clearly shows. For the blessed Paul has said; "There are distributions of gifts, but the same Spirit: and there are distributions of ministries, but the same Lord: and there are distributions of things to be done, but the same God Who works all in every man." And subsequently, explaining what he said, he further states the kinds of the gifts, as follows; "For to one is given the word of wisdom: and to another the word of knowledge: and to another faith: and to another gifts of healing:" and so on. The diversity therefore of the gifts is made plain in these words.
But next I think that I ought to mention who they are who have been entrusted by Christ with these gifts, according to the measure of each one's readiness and disposition. For He knows whatsoever is in us, in that He is very God, Who spies the reins and hearts. Let us notice, however, that another Evangelist is aware of a difference in the amount of the distribution that was made of the talents. "For to one, he says, He gave five talents; and to another two, and to an-other one" You see that the distribution was made suitably to the measure of each one's faculties. And as to those who were entrusted with them, come, and let us declare who they are to the best of our ability. They are then those who are "perfect in mind, to whom also strong meat is fitting, and whose intellectual senses are exercised for the discerning of good and evil." They are those who are skilled in instructing rightly, and acquainted with the sacred doctrines: who know how to direct both themselves and others to every better work: such, in short, as above all others the wise disciples were. And |598 again, next to these come such as succeeded to their ministry, or who hold it at this day, even the holy teachers, who stand at the head of the holy churches: who are the rulers of the nations, and know how to order to every thing that is useful those who arc subject to them. Upon these the Saviour bestows a diversity of divine gifts, that they may be "lights in the world, holding the word of life:" and they, by admonishing the people under their charge, and giving them such counsel as is useful for life, and rendering them steadfast, and of an upright and blameless faith, gain by traffic to their talent, and seek spiritual increase. Greatly blessed are they, and win the portion that becomes the saints. For when the nobleman, even Christ, shall have returned after he has received the kingdom, they will be accounted worthy of praises, and rejoice in surpassing honours. For having multiplied the talent tenfold, or fivefold, by winning many men, they will be set over ten or five cities; that is, they will again be rulers, not merely over those whom they ruled before, but even also over many others. For on this account we find the saints, by the voice of the Psalmist, extolling and making the praises of their gratitude mount up to Christ, Who crowns them; and saying, "He has subjected the Gentiles to us, and nations under our feet." And that it is the practice and earnest purpose of the saints to make those who are taught by them partakers of the grace given them by Christ, any one may learn from the message which the blessed Paul sent to certain, saying, "For I desired to see you, that I might give you some spiritual gift, that you may be established." And he testifies also to his disciple Timothy, "Despise not the gift that is in you, which was given you by the laying on of my hands." For he wished him to excel in his teaching. And the Saviour Himself also somewhere said in another parable, "Who therefore is the faithful and wise servant, whom his lord shall set over his household, to give them their food at its season? Blessed is that servant, whom his lord when he comes shall find so doing. Verily I say to you, that he will set him over all that he has." And what is the meaning of his giving his follow servants food, except it be the distributing to the people committed to his charge the benefit of |599 spiritual instruction, and the satisfying, so to speak, with spiritual victuals those who hunger after righteousness?
There are honours, therefore, and triumphs, and crowns for those who have laboured, and loved service: but shame for those who have been overcome by sloth. For he who hid his mina in a napkin became liable to a terrible condemnation. He drew near, saying, "Lo! you have that is yours!" But the purpose, He says, for which you received it, was not that you should keep it in concealment. And if you knew that I am a hard man. that I reap where I have not sowed, and that I gather whence I have not scattered; lo! this very thing, He says, even makes your guilt the heavier, and gives no specious pretext for your slothfulness. For if I am a hard man who reap where I have not sowed, why did you not give the grace that was bestowed upon you;----for this is the meaning of the mina;----to the money-changers: why, that is, did you not lay it out for the happiness or the benefit of those who would well know how to put to the test what they had received from you? "For so when I came, I should have exacted, that is, should have received back my own with its increase." For it is the duty of teachers to sow, and plant, as it were, in their hearers beneficial and saving counsel: but to call to obedience those whom they teach, and render their mind very fruitful, is the effect of that power which God bestows. And this is the increase. For when those who have heard the divine words, receive into their mind the benefit of them, and labour with joy in doing good, then do they offer that which was given them with increase.
"Take therefore, he says, from him the mina, and give it to him that has ten minas; for to him that has, there shall more be given: but from him that has not, even that which he seems to have shall be taken away from him." For that slothful servant was stripped even of the gift which had been bestowed upon him: but those who have advanced in the better course, and proved superior to indolence and sloth, will receive fresh blessings from above, and being filled with divine gifts, will mount up to a glorious and admirable lot.
We have seen the honours of the saints: come and let us examine the torments of the wicked, who would not have that |600 man of noble lineage to rule over them. " But those, my enemies, He says, who would not that I should reign over them, bring hither, and slay them before Me." This was the fate of the Israelitish race: for having denied the kingdom of Christ, they fell into extreme miseries: being evil, they evilly perished. And the gangs too of wicked heretics deny the kingdom of Christ, and so also do all those, who, disregarding the duty of living uprightly, spend their lives in impurity and sin. And these also suffering a penalty like to that of those mentioned above shall go to perdition.
But over us Christ rules as King, and we have a good hope, that we shall also be counted worthy of the portion of the saints, and twine around our heads the crown that becomes the steadfast; for this also is the gift of Christ our common Saviour; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. |601





Faith
Pauline epistle Hebrews 11:32 – 13:3
Text
Hebrews 11:32-40 (New King James Version)
32 And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah, also of David and Samuel and the prophets: 33 who through faith subdued kingdoms, worked righteousness, obtained promises, stopped the mouths of lions, 34 quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, became valiant in battle, turned to flight the armies of the aliens. 35 Women received their dead raised to life again.
Others were tortured, not accepting deliverance, that they might obtain a better resurrection. 36 Still others had trial of mockings and scourgings, yes, and of chains and imprisonment. 37 They were stoned, they were sawn in two, were tempted,[a] were slain with the sword. They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented— 38 of whom the world was not worthy. They wandered in deserts and mountains, in dens and caves of the earth.
39 And all these, having obtained a good testimony through faith, did not receive the promise, 40 God having provided something better for us, that they should not be made perfect apart from us. 1 Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, 2 looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.
The Discipline of God

3 For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls.
Explanation by saint John Chrysostom
http://www.bible.ca/history/fathers/NPNF1-14/npnf1-14-120.htm#TopOfPage
Extract from Homily XXVII.
"And what do I more say" (he says)? "For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also and Samuel, and of the prophets."
Some find fault with Paul, because he puts Barak, and Samson, and Jephthah in these places. What sayest thou? After having introduced the harlot, shall he not introduce these? For do not tell me of the rest of their life, but only whether they did not believe and shine in Faith.
"And the prophets," he says, (ver. 33) "who through faith subdued kingdoms." Thou seest that he does not here testify to their life as being illustrious; for this was not the point in question: but the enquiry thus far was about their faith. For tell me whether they did not accomplish all by faith?
"By faith," he says, "they subdued kingdoms;" those with Gideon. "Wrought righteousness;" who? The same. Plainly he means here, kindness.10
I think it is of David that he says "they obtained promises." But of what sort were these? Those in which He said that his "seed should sit upon" his "throne." (Ps. cxxxii. 12.)
"Stopped the months of lions," (ver. 34) "quenched the violence of fire, escaped the edge of the sword." See how they were in death itself, Daniel encompassed by the lions, the three children abiding in the furnace, the Israelites,11 Abraham, Isaac, Jacob, in divers temptations; and yet not even so did they despair. For this is Faith ; when things are turning out adversely, then we ought to believe that nothing adverse is done, but all things in due order.
"Escaped the edge of the sword.": I think hat he is again speaking of the three children.
"Out of12 weakness were made strong." Here be alludes to what took place at their return from Babylon. For "out of weakness," is out of captivity. When the condition of the Jews had now become desperate, when they were no better than dead bones, who could have expected that they would return from Babylon, and not return only; but also "wax valiant" and "turn to flight armies of aliens"? `But to us,' some one says,13 `no such thing has happened.' But these are figures of "the things to come." (Ver. 35) "Women received their dead raised to life again." He here speaks of what occurred in regard to the prophets, Elisha, [and] Elijah; for they raised the dead.
[5.] (Ver. 35) "And others were tortured,14 not accepting deliverance, that they might obtain a better resurrection." But we have not obtained a Resurrection. I am able however, he means, to show that they also were cut off, and did "not accept [deliverance], that they might obtain a better resurrection." For why, tell me, when it was open to them to live, did they not choose it? Were they not evidently looking for a better life? And they who had raised up others, themselves chose to die; in order "to obtain a better resurrection," not such as the children of those women.15
Here I think he alludes both to John and to James. For beheading is called "torturing."16 It was in their power still to behold the sun. It was in their power to abstain from reproving17 [sinners], and yet they chose to die; even they who had raised others chose to die themselves, "that they might obtain a better resurrection."
(Ver. 36) "And others had trial of cruel mockings and scourgings, yea moreover of bonds and imprisonment." He ends with these; with things that come nearer home. For these [examples ] especially bring consolation, when the distress is from the same cause, since even if you mention something more extreme, yet unless it arise from the same cause, you have effected nothing. Therefore he concluded his discourse with this, mentioning "bonds, imprisonments, scourges, stonings," alluding to the case of Stephen, also to that of Zacharias.
Wherefore he added, "They were slain with the sword." What sayest thou? Some "escaped the edge of the sword," and some "were slain by the sword." (Ver. 34.) What is this? Which dost thou praise? Which dost thou admire? The latter or the former? Nay, he says: the former indeed, is appropriate to you, and the latter, because Faith was strong even unto death itself, and it is a type of things to come. For the wonderful qualities of Faith are two, that it both accomplishes great things, and suffers great things, and counts itself to suffer nothing.
And thou canst not say (he says) that these were sinners and worthless. For even if you put the whole world against them, I find that they weigh down the beam and are of greater value.18 What then were they to receive in this life? Here he raises up their thoughts, teaching them not to be riveted to things present, but to mind19 things greater than all that are in this present life, since the "world is not worthy" of them. What then dost thou wish to receive here? For it were an insult to thee, shouldst thou receive thy reward here.
[6.] Let us not then mind20 worldly things, nor seek our recompense here, nor be so beggarly. For if "the" whole "world is not worthy of" them, why dost thou seek after a part of it? And with good reason; for they are friends of God.
Now by "the world" does he mean here the people, or the creation itself? Both: for the Scripture is wont to use the word of both. If the whole creation, he would say, with the human beings that belong to it, were put in the balance, they yet would not be of equal value with these; and with reason. For as ten thousand measures of chaff and hay would not be of equal value to ten pearls, so neither they; for "better is one that doeth the will of the Lord, than ten thousand transgressors" (Ecclus. xvi. 3);21 meaning by "ten thousand" not [merely] many, but an infinite multitude.
Consider of how great value is the righteous man. Joshua the son of Nun said, "Let the sun stand still at Gibeon, the moon at the valley of Elom" (Josh. x. 12), and it was so. Let then the whole world come, or rather two or three, or four, or ten, or twenty worlds, and let them sayand do this; yet shall they not be able. But the friend of God commanded the creatures of his Friend, or rather he besought his Friend, and the servants yielded, and he below gave command to those above. Seest thou that these things are for service fulfilling their appointed course?
This was greater than the [miracles] of Moses. Why (I ask)? Because it is not a like thing to command the sea and the heavenly [bodies]. For that indeed was also a great thing, yea very great, nevertheless it was not at all equal [to the other].
Why was this? The name of Joshua [Jesus],22 was a type. For this reason then, and because of the very name, the creation reverenced him. What then! Was no other person called Jesus? [Yes]; but this man was on this account so called in type; for he used to be called Hoshea. Therefore the name was changed: for it was a prediction and a prophecy. He brought in the people into the promised land, as Jesus [does] into heaven; not the Law; since neither did Moses [bring them in], but remained without. The Law has not power to bring in, but grace. Seest thou the types which have been before sketched out from the beginning? He laid his commands on the creation, or rather, on the chief23 part of the creation, on the very head itself as he stood below; that so when thou seest Jesus in the form of Man saying the same, thou mayest not be disturbed, nor think it strange. He, even while Moses was living, turned back wars. Thus, even while the Law is living, He directs24 all things; but not openly.
[7.] But let us consider how great is the virtue of the saints. If here they work such things, if here they do such things, as the angels do, what then above? How great is the splendor they have?
Perhaps each of you might wish to be such as to be able to command the sun and moon. (At this point what would they say who assert that the heaven is a sphere?25 For why did he not [merely] say, "Let the sun stand still," but added "Let the sun stand still at the valley of Elom," that is, he will make the day longer? This was done also in the time of Hezekiah. The sun went back. This again is more wonderful than the other, to go the contrary way, not having yet gone round his course.)
We shall attain to greater things than these if we will. For what has Christ promised us? Not that we shall make the sun stand still, or the moon, nor that the sun shall retrace his steps, but what? "I and the Father will come unto him," He says, "and We will make our abode with him." (John xiv. 23.) What need have I of the sun and the moon, and of these wonders, when the Lord of all Himself comes down and abides with me? I need these not. For what need I any of these things? He Himself shall be to me for Sun and for Light. For, tell me, if thou hadst entered into a palace, which wouldst thou choose, to be able to rearrange some of the things which have been fixed there, or so to make the king a familiar friend, as to persuade him to take up his abode with thee? Much rather the latter than the former.
[8.] But what wonder is it, says some one, that what a man commands, Christ should also? But Christ (you say) needs not the Father, but acts of His own authority, you say. Well. Therefore first confess and say, that he needs not the Father, and acts of His own authority: and then I will ask thee, whether His prayer is not in the way of condescension and arrangement (for surely Christ was not inferior to Joshua the son of Nun), and that He might teach us? For as when thou hearest a teacher lisping,26 and saying over the alphabet, thou dost not say that he is ignorant; and when he asks, Where is such a letter? thou knowest that he does not ask in ignorance, but because he wishes to lead on the scholar; in like manner Christ also did not make His prayer as needing prayer, but desiring to lead thee on, that thou mayest continually apply thyself to prayer, that thou mayest do it without ceasing, soberly, and with great watchfulness.
And by watching, I do not mean, merely the rising at night, but also the being sober27 in our prayers during the day. For such an one is called watchful.28 Since it is possible both in praying by night to be asleep, and in praying by day to be awake, when the soul is stretched out towards God, when it considers with whom it holds converse, to whom its words are addressed, when it has in mind that angels stand by with fear and trembling, while he approaches gaping and scratching himself.
[9.] Prayer is a mighty weapon if it be madewith suitable mind. And that thou mayest learn its strength, continued entreaty has overcome shamelessness, and injustice, and savage cruelty, and overbearing rashness. For He says,"Hear what the unjust judge saith." (Luke xviii. 6.) Again it has overcome sloth also, and what friendship did not effect, this continued entreaty did: and "although he will not give him because he is his friend" (He says), "yet because of his importunity he will rise and give to him." (Luke xi. 8) And continued assiduity made her worthy who was unworthy. "It is not meet" (He says) "to take the children's bread and to cast it to the dogs. Yea! Lord!" she says, "for even the dogs eat [the crumbs] from their master'stable." (Matt. xv. 26, 27.) Let us apply ourselves to Prayer. It is a mighty weapon if it be offered with earnestness, if without vainglory, if with a sincere mind. It has turned back wars, it has benefited an entire nation though undeserving. "I have heard their groaning" (He says) "and am come down to deliver them." (Acts vii. 34.) It is itself a saving medicine, and has power to prevent sins, and to heal misdeeds. In this the desolate widow was assiduous. (1 Tim. v. 5.)
If then we pray with humility, smiting our breast as the publican, if we utter what he did, if we say, "Be merciful to me a sinner" (Luke xviii. 13), we shall obtain all. For though we be not publicans, yet have we other sins not less than his.
For do not tell me, that thou hast gone wrong in some small matter [only], since the thing has the same nature. For as a man is equally called a homicide whether he has killed a child or a man, so also is he called overreaching whether he be overreaching in much or in little. Yea and to remember injuries too, is no small matter, but even a great sin. For it is said, "the ways of those who remember injuries [tend] to death." (Prov. xii. 28 LXX.) And "He that is angry with his brother without a cause, shall be in danger of hell," and he that "calleth his brother a fool" (Matt. v. 22), and senseless, and numberless such things.
But we partake even of the tremendous mysteries unworthily, and we envy, and we revile. And some of us have even oftentimes been drunk. But each one of these things, even itself by itself, is enough to cast us out of the kingdom, and when they even come all together, what comfort shall we have? We need much penitence, beloved, much prayer, much endurance, much perseverance, that we may be enabled to attain the good things which have been promised to us.
[10.] Let us then say, even we, "Be merciful to me a sinner," nay rather, let us not say it only, but let us also be thus minded; and should another call us so, let us not be angry. He heard the words, "I am not as this Publican" (Luke xviii. 11), and was not provoked thereby, but filled with compunction. He accepted the reproach, and he put away the reproach. The other spoke of the wound, and he sought the medicine. Let us say then, "Be merciful to me a sinner" (Luke xviii. 13); but even if another should so call us, let us not be indignant.
But if we say ten thousand evil things of ourselves, and are vexed when we hear them from others, then there is no longer humility, norconfession, but ostentation and vainglory. Is it ostentation (you say) to call one's self a sinner? Yes; for we obtain the credit of humility, we are admired, we are commended; whereas if we say the contrary of ourselves, we are despised. So that we do this too for the sake of credit. But what is humility? It is when another reviles us, to bear it, to acknowledge our fault, to endure evil speakings. And yet even this would not be [a mark] of humility but of candor. But now we call ourselves sinners, unworthy, and ten thousand other such names, but if another apply one of them to us, we are vexed, we become savage. Seest thou that this is not confession, nor even candor? Thou saidst of thyself that thou art such an one: be not indignant if thou hearest it also said by others, and art reproved.
In this way thy sins are made lighter for thee, when others reproach thee: for they lay a burden on themselves indeed, but thee they lead onwards into philosophy. Hear what the blessed David says, when Shimei cursed him, "Let him alone" (he says) "the Lord hath bidden him, that He might look on my humiliation" (he says):"And the Lord will requite me good for his cursing on this day." (2 Sam. xvi. 11, 12.)
But thou while saying evil things of thyself, even in excess, if thou hearest not from others the commendations that are due to the most righteous, art enraged. Seest thou that thou art trifling with things that are no subjects for trifling? For we even repudiate praises in our desire for other praises, that we may obtain yet higher panegyrics, that we may be more admired. So that when we decline to accept commendations, we do it that we may augment them. And all things are done by us for credit, not for truth. Therefore all things are hollow, all impracticable. Wherefore I beseech you now at any rate to withdraw from this mother of evils, vainglory, and to live according to what is approved by God, that so you may attain to the good things. to come, in Christ Jesus our Lord, with whom to the Father be glory, together with His Holy and good Spirit, now and ever and world without end. Amen.
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Homily XXVIII.
Hebrews xi. 37, 38.-"They wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented (of whom this1 world was not worthy); wandering in deserts, and in mountains, and in dens, and caves of the earth."
[1.] At all times indeed, but especially then when I reflect upon the achievements of the saints, it comes over me to feel despondency concerning my own condition,2 because we have not even in dreams experienced the things among which those men spent their whole lives, not paying the penalty of sins, but always doing rightly and yet always afflicted.
For consider, I beseech you, Elijah, to whom our discourse has come round to-day, for he speaks of him in this passage, and in him his examples end: which [example] was appropriate to their case. And having spoken of what befell the Apostles, that "they were slain with the sword, were stoned," he goes back again to Elijah, who suffered the same things with them. (See 2 Kings i. 8.) For since it was probable that they would not as yet hold the Apostles in so great estimation, he brings his exhortation and consolation from him who had been taken up [into Heaven] and who was held in special admiration.
For "they wandered about" (he says) "in sheep-skins, and goat-skins, being destitute, afflicted, tormented,3 of whom this world was not worthy."
They had not even raiment, he says, through the excess of affliction, no city, no house, no lodging-place; the same which Christ said, "but the Son of Man hath not where to lay His head." (Matt. viii. 20.) Why do I say "no lodging-place"? No standing-place: for not even when they had gained the wilderness, were they at rest.For he said not, They sat down in the wilderness, but even when they were there, they fled, and were driven thence, not out of the inhabited world only, but even out of that which was uninhabitable. And he reminds them of the places where they were set, and of things which there befell [them].
Then next, he says, they bring accusations against you for Christ's sake. What accusation had they against Elijah, when they drove him out, and persecuted him, and compelled him to struggle with famine? Which these [Hebrews] were then suffering. At least, the brethren, it is said, decided to send [relief] to those of the disciples who were afflicted. "Every man according to his ability, determined to send relief unto the brethren that dwelt in Judea" (Acts xi. 29), which was [the case] of these also.
"Tormented" [or "ill-treated"], he says that is, suffering distress, in journeyings, in dangers.
But "They wandered about," what is this? "Wandering," he says, "in deserts and in mountains and in dens and caves of the earth," like exiles and outcasts, as persons taken in the basest [of crimes], as those not worthy to see the sun, they found no refuge from the wilderness, but must always be flying, must be seeking hiding-places, must bury themselves alive in the earth, always be in terror.
[2.] What then is the reward of so great a change?4 What is the recompense?
They have not yet received it, but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago, and have not yet received [their reward]. And you who are yet in the conflict, are you vexed?
Do you also consider what a thing it is, and how great, that Abraham should be sitting, and the Apostle Paul, waiting till thou hast been perfected, that then they may be able to receive their reward. For the Saviour has told them before that unless we also are present, He will not give it them. As an affectionate father might say to sons who were well approved, and had accomplished their work, that he would not give them to eat, unless their brethren came. And art thou vexed, that thou hast not yet received the reward? What then shall Abel do, who was victor before all, and is sitting uncrowned? And what Noah? And what, they who lived in those [early] times: seeing that they wait for thee and those after thee?
Dost thou see that we have the advantage of them? For "God" (he says) "has provided some better thing for us." In order that they might not seem to have the advantage of us from being crowned before us, He appointed one time of crowning for all; and he that gained the victory so many years before, receives his crown with thee. Seest thou His tender carefulness?
And he did not say, "that they without us might not be crowned," but "that they without us might not be made perfect" ; so that at that time they appear perfect also. They were before us as regards the conflicts, but are not before us as regards the crowns. He wronged not them, but He honored us. For they also wait for the brethren. For if we are "all one body," the pleasure becomes greater to this body, when it is crowned altogether, and not part by part. For the righteous are also worthy of admiration in this, that they rejoice in the welfare of their brethren, as in their own. So that for themselves also, this is according to their wish, to be crowned along with their own members. To be glorified all together, is a great delight.
[3.] (C. xii. 1) "Wherefore" (he says) "we also being compassed about with so great a cloud of witnesses." In many places the Scripture derives its consolation in evils from corresponding things. As when the prophet says, "From burning heat, and from storm, and rain." (Isa. iv. 6.) This at least he says here also, that the memory of those holy men, reestablishes and recovers the soul which had been weighed down by woes, as a cloud does him who is burnt by the too hot rays [of the sun.]
And he did not say, "lifted on high above us," but, "compassing us about," which was more than the other; so that we are in greater security.
What sort of "cloud"? "A load of witnesses."5 With good reason he calls not those in the New [Testament] only, but those in the Old also, "witnesses" [or "martyrs"]. For they also were witnesses to the greatness of God, as for instance, the Three Children, those with Elijah, all the prophets.
"Laying aside all things." "All": what? That is, slumber, indifference, mean reasonings, all human things.
"And the sin which doth [so] easily beset us "; euperistaton, that is either "which easily circumvents us," or "what can easily be circumvented,"6 but rather this latter. For it is easy, if we will, to overcome sin.
"Let us run with patience" (he says) "the race that is set before us." He did not say, Let us contend as boxers, nor, Let us wrestle, nor, Let us do battle: but, what was lightest of all, the [contest] of the foot-race, this has he brought forward. Nor yet did he say, Let us add to the length of the course; but, Let us continue patiently in this, let us not faint. "Let us run" (he says) "the race that is set before us."
[4.] In the next place as the sum and substance of his exhortation, which he puts both first and last, even Christ. (Ver.2) "Looking" (he says) "unto Jesus the Author and Finisher of our Faith "; The very thing which Christ Himself also continually said to His disciples, "If they have called the Master of the house Beelzebub, how much more them of His household?" (Matt. x. 25.) And again, "The disciple is not above his Master, nor the servant above his Lord." (Matt. x. 24.)
"Looking" (he says), that is, that we may learn to run. For as in all arts and games, we impress the art upon our mind by looking to our masters, receiving certain rules through our sight, so here also, if we wish to run, and to learn to run well, let us look to Christ, even to Jesus "the author and finisher of our faith." What is this? He has put the Faith within us. For He said to His disciples, "Ye have not chosen Me, but I have chosen you" (John xv. 16); and Paul too says, "But then shall I know, even as also I have been known."7 (1 Cor. xiii. 12.) He put the Beginning into us, He will also put on the End.
"Who," he days, "for the joy that was set before Him, endured the Cross, despising the shame." That is, it was in His power not to suffer at all, if He so willed. For "He did no sin, neither was guile found in His mouth" (1 Pet. ii. 22); as He also says in the Gospels, "The Prince of the world cometh and haft nothing in Me." (John xiv. 30.) It lay then in His power, if so He willed, not to come to the Cross. For, "I have power," He says, "to lay down My life; and I have power to take it again." (John x. 18.) If then He who was under no necessity of being crucified, was crucified for our sake, how much more is it right that we should endure all things nobly!
"Who for the joy that was set before Him" (he says) "endured the cross, despising the shame." But what is, "Despising the shame"? He chose, he means, that ignominious death. For suppose that He died. Why [should He] also [die] ignominiously? For no other reason, but to teach us to make no account of glory from men. Therefore though under no obligation He chose it, teaching us to be bold against it, and to set it at nought. Why did he say not "pain," but "shame"? Because it was not with pain8 that He bore these things.
What then is the end? "He is set down at the right hand of the throne of God." Seest thou the prize which Paul also says in an epistle, "Wherefore God also hath highly exalted Him, and given Him a Name which is above every name, that at the Name of Jesus Christ every knee should bow." (Phil. ii. 9, 10.) He speaks in respect to the flesh.9 Well then, even if there were no prize, the example would suffice to persuade us to accept all [such] things. But now prizes also are set before us, and these no common ones, but great and unspeakable.
[5.] Wherefore let us also, whenever we suffer anything of this kind, before the Apostles consider Christ. Why? His whole life was full of insults. For He continually heard Himself called mad, and a deceiver, and a sorcerer; and at one time the Jews said,"Nay," (it says) "but He deceiveth the people." (John vii. 12.) And again, "That deceiver said while He was yet alive, after three days I will rise again." (Matt. xxvii. 63.) As to sorcery too they calumniated Him, saying, "He casteth out the devils by Beelzebub." (Matt. xii. 24.) And that "He is mad and hath a devil." (John x. 20.) "Said we not well" (it says) "that He hath a devil and is mad?" (John viii. 48.)
And these things He heard from them, when doing them good, performing miracles, showing forth the works of God. For indeed, if He had been so spoken of, when He did nothing, it would not have been so wonderful: But [it is wonderful] that when He was teaching what pertained to Truth He was called "a deceiver," and when He cast out devils, was said to "have a devil," and when He was overthrowing all that was opposed [to God], was called a sorcerer. For these things they were continually alleging against Him.
And if thou wouldst know both the scoffs10 and the ironical jeerings,11 which they made against Him (what particularly wounds our souls), hear first those from His kindred. "Is not this" (it says) "the carpenter's son, whose father and mother we know? Are not his brethren sit with us?" (Matt. xiii. 55; Mark vi. 3; John vi. 42.) Also scoffing at Him from His country, they said He was "of Nazareth." And again, "search," it says, "and see, for out of Galilee hath no prophet arisen." (John vii. 52.) And He endured being so greatly calumniated. And again they said, "Doth not the Scripture say, that Christ cometh from the town of Bethlehem?" (John vii. 42.)
Wouldst thou see also the ironical jeerings they made? Coming, it says, to the very cross they worshiped Him; and they struck Him and buffeted Him, and said, "Tell us who it is that smote Thee" (Matt. xxvi. 68); and they brought vinegar to Him, and said, "If Thou be the Son of God, come down from the Cross." (Matt. xxvii. 40.) And again, the servant of the High Priest struck Him with the palm of his hand; and He says, "If I have spoken evil, bear witness of the evil; but if well, why smiteth thou Me?" (John xviii. 23.) And in derision they put a robe about Him; and they spat in His face; and they were continually applying their tests, tempting Him.
Wouldest thou see also the accusations, some secret, some open, some from disciples? "Will ye also go away?" (John vi. 67) He says. And that saying, "Thou hast a devil" (John viii. 48, vii. 20), was uttered by those who already believed. Was He not continually a fugitive, sometimesin Galilee, and sometimes in Judea? Was not His trial great, even from the swaddling clothes? When He was yet a young child, did not His mother take Him and go down into Egypt? For all these reasons he says, "Looking unto Jesus the Author and Finisher of our Faith who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God."
To Him then let us look, also to the [sufferings12 ] of His disciples, reading the [writings13 ] of Paul, and hearing him say,"In much patience, in afflictions, in necessities, in persecutions,14 in distresses, in stripes, in imprisonments." (2 Cor. vi. 4, 5.) And again, "Even to this present hour, we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labor, working with our own hands. Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat." (1 Cor. iv. 11-13.) Has any one [of us] suffered the smallest part of these things? For, he says, [we are] "As deceivers, as dishonored, as having nothing." (2 Cor. vi. 8, 10.) And again, "Of the Jews five times received I forty stripes save one; thrice was I beaten with rods, once was I stoned, a night and a day have I been in the deep; in journeyings often, in tribulations, in distress, in hunger." (2 Cor. xi. 24-26.) And that these things seem good to God, hear him saying, "For this I besought the Lord thrice, and He said to me, My Grace is sufficient for thee; for My strength is made perfect in weakness." (2 Cor. xii. 8-10.) "Wherefore,"he says, "l take pleasure in infirmities, in afflictions, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me." Moreover, hear Christ Himself saying, "In the world ye shall have tribulation."(John xvi. 33.)!
[6.] Ver. 3. "For consider," saith he, "Himthat endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds." For if the sufferings of those near us arouse us, what earnestness will not those of our Master give us! What will they not work in us!
And passing by all [else], he expressed the whole by the [word] "Contradiction"; and by adding "such." For the blows upon the cheek, the laughter, the insults, the reproaches, the mockeries, all these he indicated by "contradiction." And not these only, but also the things which befell Him during His whole life, of teaching.
For a great, a truly great consolation are both the sufferings of Christ, and those of the Apostles. For He so well knew that this is the better way of virtue, as even to go that way Himself, not having need thereof: He knew so well that tribulation is expedient for us, and that it becomes rather a foundation for repose. For hear Him saying, "If a man take not his cross, and follow after Me, he is not worthy of Me." (Matt. x. 38.) If thou art a disciple, He means, imitate the Master; for this is [to be] a disciple. But if while He went by [the path of] affliction, thou [goest] by that of ease, thou no longer treadest the same path, which He trod, but another. How then dost thou follow, when thou followest not? How shall thou be a disciple, not going after the Master? This Paul also says, "We are weak, but ye are strong; we are despised, but ye are honored." (1 Cor. iv. 10.) How is it reasonable, he means, that we should be striving after opposite things, and yet that you should be disciples and we teachers?
[7.] Affliction then is a great thing, beloved, for it accomplishes two great things; It wipes out sins, and it makes men strong.
What then, you say, if it overthrow and destroy? Affliction does not do this, but our own slothfulness. How (you say)? If we are sober and watchful, if we beseech God that He would not "suffer us to be tempted above that we are able" (1 Cor. x. 13), if we always hold fast to Him, we shall stand nobly, and set ourselves against our enemy. So long as we have Him for our helper, though temptations blow more violently than all the winds, they will be to us as chaff and a leaf borne lightly along. Hear Paul saying, "In all these things" (are his words) "we are more than conquerors." (Rom. viii. 37.) And again, "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (Rom. viii. 18.) And again, "For the light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." (2 Cor. iv. 17.)
Consider what great dangers, shipwrecks, afflictions one upon another, and other such things, he calls "light"; and emulate this inflexible one, who wore this body simply and heedlessly.15 Thou art in poverty? But not in such as Paul, who was tried by hunger, and thirst, and nakedness. For he suffered this not for one day, but endured it continually. Whence does this appear? Hear himself saying, "Even unto this present hour we both hunger and thirst and are naked." (1 Cor. iv. 11.) Oh! How great glory did he already have in preaching, when he was undergoing so great [afflictions]! Having now [reached] the twentieth year [thereof], at the time when he wrote this. For he says, "I knew a man fourteen years ago, whether in the body, or out of the body, I know not." (2 Cor. xii. 2.) And again, "After three years" (he says) "I went up to Jerusalem." (Gal. i. 18.) And again hear him saying, "It were better for me-to die, than that any man should make my glorying void." (1 Cor. ix. 15.) And not only this, but again also in writing he said, "We are become as the filth of the world." (1 Cor. iv. 13.) What is more difficult to endure than hunger? What than freezing cold? What than plottings made by brethren whom he afterwards calls "false brethren"? (2 Cor. xi. 26.) Was he not called the pest of the world? An Impostor? A subverter? Was he not cut with scourging?
[8.] These things let us take into our mind, beloved, let us consider them, let us hold them in remembrance, and then we shall never faint, though we be wronged, though we be plundered, though we suffer innumerable evils. Let it be granted us to be approved in Heaven, and all things [are] endurable. Let it be granted us to fare well there, and things here are of no account. These things are a shadow, and a dream; whatever they may be, they are nothing either in nature or in duration, while those are hoped for and expected.
For what wouldst thou that we should compare with those fearful things? What with the unquenchable fire? With the never-dying worm? Which of the things here canst thou name in comparison with the "gnashing of teeth," with the "chains," and the "outer darkness," with the"wrath," the "tribulation," the "anguish"? But as to duration? Why, what are ten thousand years to ages boundless and without end? Not so much as a little drop to the boundless ocean.
But what about the good things? There, the superiority is still greater. "Eye hath not seen," (it is said,) "ear hath not heard, neither have, entered into the heart of man" (1 Cor. ii. 9), and these things again shall be during boundless ages. For the sake of these then were it not well to be cut [by scourging] times out of number, to be slain, to be burned, to undergo ten thousand deaths, to endure everything whatsoever that is dreadful both in word and deed? For even if it were possible for one to live when burning in the fire, ought one not to endure all for the sake of attaining to those good things promised?
[9.] But Why do I trifle in saying these things to men who do not even choose to disregard riches, but hold fist to them as though they wereimmortal? And if they give a little out of much, think they have done all? This is not Almsgiving. For Almsgiving is that of the Widow who emptied out "all her living." (Mark xii. 44.) But if thou dost not go on to contribute so much as the widow, yet at least contribute the whole of thy superfluity: keep what is sufficient, not what is superfluous.
But there is no one who contributes even his superabundance. For so long as thou hast many servants,16 and garments of silk, these things are all superfluities. Nothing is indispensable or necessary, without which we are able to live; these things are superfluous, and are simply superadded.17 Let us then see, if you please, what we cannot live without. If we have only two servants, we can live. For whereas some live without servants, what excuse have we, if we are not content with two? We can also have a house built of brick of three rooms;18 and this were sufficient for us. For are there not some with children and wife who have but one room?19 Let there be also, if you will, two serving boys.
[10.] And how is it not a shame (you say) that a gentlewoman20 should walk out with [only] two servants? It is no shame, that a gentlewoman should walk abroad with two servants, but it is a shame that she should go forth with many. Perhaps you laugh when you hear this. Believe me it is a shame. Do you think it a great matter to go out with many servants, like dealers in sheep, or dealers in slaves? This is pride and vainglory, the other is philosophy and respectability. For a gentlewoman ought not to be known from the multitude of her attendants. For what virtue is it to have many slaves? This belongs not to the soul, and whatever is not of the soul does not show gentility. When she is content with a few things, then is she a gentlewoman indeed; but when she needs many, she is a servant and inferior to slaves. Tell me, do not the angels go to and fro about the world alone, and need not any one to follow them? Are they then on this account inferior to us? They who need no [attendants] to us who need them? If then not needing an attendant at all, is angelic, who comes nearer to the angelic life, she who needs many [attendants], or she who [needs] few? Is not this a shame? For a shame it is to do anything out of place.
Tell me who attracts the attention of those who are in the public places,21 she who brings many in her train, or she who [brings but] few? And is not she who is alone, less conspicuous even than she who is attended by few? Seest thou that this [first-named conduct] is a shame? Who attracts the attention of those in the public places, she who wears beautiful garments, or she who is dressed simply and artlessly? Again who attracts those in the public places, she who is borne on mules, and with trappings ornamented with gold, or she who walks out simply, and as it may be, with propriety? Or we do not even look at this latter, if we even see her; but the multitudes not only force their way to see the other, but also ask, Who is she, and Where from? And I do not say how great envy is hereby produced. What then (tell me), is it disgraceful to be looked at or not to be looked at? When is the shame greater, when all stare at her, or when no one [does]? When they inform themselves about her, or when they do not even care? Seest thou that we do everything, not for modesty's sake but for vainglory?
However, since it is impossible to draw you away from that, I am content for the present that you should learn that this [conduct] is no disgrace. Sin alone is a disgrace, which no one thinks to be a disgrace, Sin alone is a disgrace, which no one thinks tto be a disgrace, but everything rather than this.[11.] Let your dress be such as is needful, not superfluous. However, that we may not shut you up too narrowly, this I assure you, that we have no need of ornaments of gold, or of lace22 And it is not I who say this. For that the words are not mine, hear the blessed Paul saying, and solemnly charging women "to adorn themselves, not with plaitings [of the hair], or gold, or pearls, or costly apparel." (1 Tim. ii. 9.) But with what kind, O Paul, wouldest thou tell us? For perhaps they will say, that only golden things are costly; and that silks are not costly. Tell us with what kind thou wouldest? "But having food and raiment,23 let us therewith" (he says) "be content."24 (1 Tim. vi. 8.) Let our garment be such as merely to cover us. For God hath given them to us for this reason, that we may cover our nakedness; and this any sort of garment can do, though but of trifling cost. Perhaps ye laugh, who wear dresses of silk; for in truth one may well laugh, considering what Paul enjoined and what we practice!
But my discourse is not addressed to women only, but also to men. For the rest of the things. which we have are all superfluous; only the poor possess no superfluities; and perhaps they too from necessity: since, if it had been in their power, even they would not have abstained [from theme. Nevertheless, "whether in pretense or in truth" (Phil. i. 18), so far they have no super-fluities.
[12.] Let us then wear such clothes as are sufficient for our need. For what does much gold mean? To those on the stage these things are fitting, this apparel belongs to them, to harlots, to those who do everything to be looked at. Let her beautify herself, who is on the stage or the dancing platform. For she wishes to attract all to her. But a woman who professes godliness, let her not beautify herself thus, but in a different way. Thou hast a means of beautifying thyself far better than that. Thou also hast a theater:25 for that theater make thyself beautiful: clothe thyself with those ornaments. What is thy theater? Heaven, the company of Angels. I speak not of Virgins only, but also of those in the world. All as many as believe in Christ have that theater. Let us speak such things that we may please those spectators. Put on such garments that thou mayest gratify them.
For tell me, if a harlot putting aside her golden ornaments, and her robes, and her laughter, and her witty and unchaste talk, clothe herself with a cheap garment, and having dressed herself simply come [on the stage], and utter religious words, and discourse of chastity, and say nothing indelicate, will not all rise up? Will not this theater be dispersed? Will they not cast her out, as one who does not know how to suit herself to the crowd, and speaks things foreign to that Satanic theater? So thou also, if thou enter into the Theater of Heaven clad with her garments, the spectators will cast thee out. For there, there is no need of these garments of gold, but of different ones. Of what kind? Of such as the prophet names, "clothed in fringed work of gold, and in varied colors" (Ps. xlv. 13), not so as to make the body white and glistering, but so as to beautify the soul. For the soul it is, which is contending and wrestling in that Theater. "All the glory of the King's daughter is from within" (Ps. xlv. 13), it says. With these do thou clothe thyself; for [so] thou both deliverest thyself from other evils innumerable, and thy husband from anxiety and thyself from care.
For so thou wilt be respected by thy husband, when thou needest not many things. For every man is wont to be shy towards those who make requests of him; but when he sees that they have no need of him, then he lets down his pride, and converses with them as equals. When thy husband sees that thou hast no need of him in anything, that thou thinkest lightly of the presents which come from him, then, even though he be very arrogant,26 he will respect thee more, than if thou weft clad in golden ornaments; and thou wilt no longer be his slave. For those of whom we stand in need, we are compelled to stoop to. But if we restrain ourselves we shall no longer be regarded as criminals,27 but he knows that we pay him obedience from the fear of God, not for what is given by him. For now, when that he confers great favors on us, whatever honor he receives, he thinks he has not received all [that is due to him]: but then, though he obtain but a little, he will account it a favor he does not reproach, nor will he be himself compelled to overreach on thy account.
[13.] For what is more unreasonable, than to provide golden ornaments, to be worn in baths, and in market places? However, in baths and in market places it is perhaps no wonder, but that a woman should come into Church so decked out is very ridiculous. For, for what possible reason does she come in here wearing golden ornaments, she who ought to come in that she may hear [the precept] "that they adorn not themselves with gold, nor pearls, nor costly array"? (1 Tim. ii. 9.) With what object then, O woman, dost thou come? Is it indeed to fight with Paul, and show that even if he repeat these things ten thousand times thou regardest them not? Or is it as wishing to put us your teachers to shame as discoursing on these subjects in vain? For tell me; if any heathen and unbeliever, after he has heard the passage read where the blessed Paul says these things, having a believing wife, sees that she makes much account of beautifying herself, and puts on ornaments of gold, that she may come into Church and hear Paul charging [the women] that they adorn themselves, neither with "gold" (1 Tim. ii. 9), nor with "pearls," nor with "costly array," will he not indeed say to himself, when he sees her in her little room,28 putting on these things, and arranging them beautifully, "Why is my wife staying within in her little room? Why is she so slow? Why is she putting on her golden ornaments? Where has she to go to? Into the Church? For what purpose? To hear? `not with costly array';" will he not smile, will he not burst out into laughter? will he not think our religion29 a mockery and a deceit? Wherefore, I beseech [you], let us leave golden ornaments to processions, to theaters, to signs on the shops.30 But let not the image of God be decked out with these things: let the gentlewoman be adorned with gentility, and gentility is the absence of pride, and of boastful display.
Nay even if thou wish to obtain glory from men, thou wilt obtain it thus. For we shall not wonder so much that the wife of a rich man wears gold and silk (for this is the common practice of them all), as when she is dressed in a plain and simple garment made merely of wool. This all will admire, this they will applaud. For in that adorning indeed of ornaments of gold and of costly apparel, she has many to share with her. And if she surpass one, she issurpassed by another. Yea, even if she surpass all, she must yield the palm to the Empress herself. But in the other case, she outdoes all, even the Emperor's wife herself. For she alone in wealth, has chosen the [dress] of the poor. So that even if we desire glory, here too the glory is greater.
[14.] I say this not only to widows, and to the rich; for here the necessity of widowhood seems to cause this: but to those also who have a husband.
But, you say, I do not please my husband Elf I dress plainly]. It is not thy husband thou wishest to please, but the multitude of poor women; or rather not to please them, but to make them pine [with envy], and to give them pain, and make their poverty greater. How many blasphemies are uttered because of thee! `Let there be no poverty' (say they). `God hates the poor.' `God loves not those in poverty.' For that it is not thy husband whom thou wishest to please, and for this reason thou deckest thyself out, thou makest plain to all by what thou thyself doest. For as soon as thou hast passed over the threshold of thy chamber,31 thou immediately puttest off all, both the robes, and the golden ornaments, and the pearls; and at home of all places thou dost not wear them.
But if thou really wishest to please thy husband, there are ways of pleasing him, by gentleness, by meekness, by propriety. For believe me, O woman, even if thy husband be infinitely debased,32 these are the things which will more effectually win him, gentleness, propriety, freedom from pride and expensiveness and extravagance. For even if thou devise ten thousand such things, thou wilt not restrain the profligate. And this they know who have had such husbands. For however thou mayest beautify thyself, he being a profligate will go off to a courtesan; while [the husband] that is chaste and regular thou wilt gain not by these means, but by the opposite: yea by these thou even causest him pain, clothing thyself with the reputation of a lover of the world. For what if thy husband out of respect, and that as a sober-minded man, does not speak, yet inwardly he will condemn thee, and will not conceal33 ill-will34 and jealousy. Wilt thou not drive away all pleasure for the future, by exciting ill-will against thyself?
[15.] Possibly you are annoyed at hearing what is said, and are indignant, saying, `He irritates husbands still more against their wives.' I say this, not to irritate your husbands, but I wish that these things should be done by you willingly, for your own sakes, not for theirs; not to free them from envy but to free you from the parade of this life.
Dost thou wish to appear beautiful? I also wish it, but with beauty which God seeks, which "the King desires."35 (Ps. xlv. 11.) Whom wouldst thou have as a Lover? God or men? Shouldest thou be beautiful with that beauty, God will "desire thy beauty"; but if with the other apart from this, He will abominate thee, and thy lovers will be profligates. For no man who loves a married woman is good. Consider this even in regard to the adorning that is external. For the other adorning, I mean that of the soul, attracts God; but this again, profligates. Seest thou that I care for you, that I am anxious for you, that ye may be beautiful, really beautiful, splendid, really splendid, that instead of profligate men, ye may have for your Lover God the Lord of all? And she who has Him for her Lover, to whom will she be like? She has her place among the choirs of Angels. For if one who is beloved of a king is accounted happy above all, what will her dignity be who is beloved of God with much love? Though thou put the whole world [in the balance against it], there is nothing equivalent to that beauty.
This beauty then let us cultivate; with these embellishments let us adorn ourselves, that we may pass into the Heavens, into the spiritual chambers, into the nuptial chamber that is undefiled. For this beauty is liable to be destroyed by anything; and when it lasts well, and neither disease nor anxiety impair it (which is impossible), it does not last twenty years. But the other is ever blooming, ever in its prime. There, there is no change to fear; no old age coming brings a wrinkle, no undermining disease withers it; no desponding anxiety disfigures it; but it is far above all these things. But this [earthly beauty] takes flight before it appears, and if it appears it has not many admirers. For those of well-ordered minds do not admire it; and those who do admire it, admire with wantonness.
[16.] Let us not therefore cultivate this [beauty], but the other: let us have that, so that with bright torches we may pass into the bridal chamber. For not to virgins only has this been promised, but to virgin souls. For had it belonged merely to virgins, those five would not have been shut out. This then belongs to all who are virgins in soul, who are freed from worldly imaginations: for these imaginations corrupt our souls. If therefore we remain unpolluted, we shall depart thither, and shall be accepted. "For I have espoused you," he says, "to one husband, to present you a chaste virgin unto Christ." (2 Cor. xi. 2.) These things he said, not with reference to Virgins, but to the whole body of the entire Church. For theuncorrupt soul is a virgin, though she have a husband: she is a virgin as to that which is Virginity indeed, that which is worthy of admiration. For this of the body is but the accompaniment and shadow of the other: while that is the True Virginity. This let us cultivate, and so shall we be able with cheerful countenance to behold the Bridegroom, to enter in with bright torches, if the oil do not fail us, if by melting down our golden ornaments we procure such oil as makes our lamps bright. And this oil is lovingkindness.
If we impart what we have to others, if we make oil therefrom, then it will protect us, and we shall not say at that time, "Give us oil, for our lamps are going out" (Matt. xxv. 8), nor shall we beg of others, nor shall we be shut out when we are gone to them that sell, nor shall we hear that fearful and terrible voice, while we are knocking at the doors, "I know you not." (Matt. xxv. 12.) But He will acknowledge us, and we shall go in with the Bridegroom, and having entered into the spiritual Bride-chamber we shall enjoy good things innumerable.
For if here the bride-chamber is so bright, the rooms so splendid, that none is weary of observing them, much more there. Heaven is the chamber,36 and the bride-chamber37 better than Heaven; then we shall enter. But if the Bride-chamber is so beautiful, what will the Bridegroom be?
And why do I say, `Let us put away our golden ornaments, and give to the needy'? For if ye ought even to sell yourselves, if ye ought to become slaves instead of free women, that so ye might be able to be with that Bridegroom, to enjoy that Beauty, [nay] merely to look on that Countenance, ought you not with ready mind to welcome all things? We look at and admire a king upon the earth, but when [we see] a king and a bridegroom both, much more ought we to welcome him with readiness. Truly these things are a shadow, while those are a reality. And a King and a Bridegroom in Heaven! To be counted worthy also to go before Him with torches, and to be near Him, and to be ever with Him, what ought we not to do? What should we not perform? What should we not endure? I entreat you, let us conceive some desire for those blessings, let us long for that Bridegroom, let us be virgins as to the true Virginity. For the Lord seeks after the virginity of the soul. With this let us enter into Heaven, "not having spot, or wrinkle, or any such thing" (Eph. v. 27); that we may attain also to the good things promised, of which may we all be partakers through the grace and mercy of Jesus Christ our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and ever, and world without end. Amen.


CATHOLICON
James 5:9-20
Text

James 5:9-20 (New King James Version)
9 Do not grumble against one another, brethren, lest you be condemned.[a] Behold, the Judge is standing at the door! 10 My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. 11 Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord—that the Lord is very compassionate and merciful.
12 But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your “Yes” be “Yes,” and your “No,” “No,” lest you fall into judgment.[b]
Meeting Specific Needs

13 Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. 14 Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. 15 And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. 16 Confess your trespasses[c] to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much. 17 Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months. 18 And he prayed again, and the heaven gave rain, and the earth produced its fruit.
Bring Back the Erring One

19 Brethren, if anyone among you wanders from the truth, and someone turns him back, 20 let him know that he who turns a sinner from the error of his way will save a soul[d] from death and cover a multitude of sins.

PRAXIS
Acts of the apostles 18:24-19:6
Text

Acts 18:24-28 (New King James Version)
Ministry of Apollos

24 Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. 25 This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. 26 So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. 27 And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, he greatly helped those who had believed through grace; 28 for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ. Acts 19:1-6 (New King James Version)
Acts 19
Paul at Ephesus
1 And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples 2 he said to them, “Did you receive the Holy Spirit when you believed?”
So they said to him, “We have not so much as heard whether there is a Holy Spirit.”
3 And he said to them, “Into what then were you baptized?”
So they said, “Into John’s baptism.”
4 Then Paul said, “John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.”
5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied.

Explanation by saint John Chrysostom
http://www.bible.ca/history/fathers/NPNF1-11/npnf1-11-47.htm#TopOfPage
." (v. 24.) Lo, even learned men are now urgent, and the disciples henceforth go abroad. Do you mark the spread of the preaching? "This man was instructed in the way of the Lord; and being fervent in the Spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly." (v. 25-26.) If this man5 knew only the baptism of John, how is it that he was "fervent in the Spirit," for the Spirit was not given in that way? And if those after him needed the baptism of Christ, much6 more would he need it. Then what is to be said? For it is not without a meaning that the writer has strung the two incidents together. It seems to me that this was one of the hundred and twenty who were baptized with the Apostles: or, if not so, then the same that took place in the case of Cornelius, took place also in the case of this man. But neither does he receive baptism. That expression, then, "they expounded more perfectly," seems7 to me to be this, that he behooved also to be baptized. Because the other twelve knew nothing accurate, not even what related to Jesus. And it is likely8 that he did in fact receive baptism. But if these (disciples) of John,9 after that baptism again received baptism, was this needful for the disciples also? And wherefore the need of water? These are very different from him, men who did not even know whether there were a Holy Ghost.10 "He was fervent," then, "in the Spirit, knowing only the baptism of John:" but these "expounded to him more perfectly. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him; who, when he was come, helped them much which had believed through grace." (v. 27.) He wished then also to depart into Achaia, and these11 also encouraged (him to do so), having also given him letters. "Who when he was come, helped them much which had believed through grace: for he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ." (v. 28.) "And it came to pass, that, while Apollos was at Corinth, Paul, having passed through the upper coasts"-meaning what we have read as to Caesarea and the other places-"came to Ephesus, and having found certain disciples (ch. xix. 1), "he said to them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him who should come after him, that is, on Christ Jesus." (v. 2-4.) For that they did not even believe in Christ is plain from his saying, "that they should believe on Him that was to come after him." And he did not say, The baptism of John is nothing, but, It is incomplete. Nor does he add this (in so many words), but he taught them, and many received the Holy Ghost. "When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve" (v. 5-7): so that it was likely they had the Spirit, but it did not appear.12 "And all the men were about twelve."
(Recapitulation.) "And they came to Ephesus, and there he left them" (v. 19): for he did not wish to take them about with him, but left them at Ephesus. But they subsequently dwelt at Corinth, and he bears high testimony to them, and writing to the Romans, salutes them. (Rom. xvi. 3.) Whence it seems to me that they afterwards went back to Rome, in the time of Nero,13 as having an attachment for those parts whence they had been expelled in the time of Claudius. "But14 he himself went into the synagogue." It seems to me that the faithful still assembled there, for they did not immediately withdraw them. "And when they besought him to stay, he consented not" (v. 20, 21), for he was hastening to Caesarea. "And having arrived at Caesarea," etc., "passing through the region of Galatia and Phrygia, confirming all the disciples." (v. 22, 23.) Through these regions also he merely passes again, just enough to establish them by his presence. "And a certain Jew, Apollos by name," etc. (v. 24.) For he was an awakened man, travelling in foreign parts for this very purpose. Writing of him the Apostle said, "Now concerning Apollos our brother."15 (1 Cor. xvi. 12.) b Whom when Aquila and Priscilla had heard," etc. (v. 26.) It was not for nothing that he left them at Ephesus, but for Apollos' sake, the Spirit so ordered it, that he might come with greater force to the attack (epibhnai) upon Corinth. What may be the reason that to him they did nothing, but Paul they assault? They knew that he was the leader, and great was the name of the man. "And when he was disposed to pass into Achaia" (v. 27) i. e. in faith, he did all by faith; "the brethren wrote," etc. nowhere envy, nowhere an evil eye. Aquila teaches, or rather this man lets himself be taught. He was minded to depart, and they send letters. (a) "For he mightily convinced the Jews, and that publicly," etc. (v. 28.) Now by this, that he "publicly" convinced them, his boldness was shown: by the clearness of his arguing, his power was declared: by his convicting them out of the Scriptures, his skill (of learning). For neither boldness by itself contributes aught, where there is not power, nor power where there is not boldness. "He mightily convinced," it says. (b) "And it came to pass," etc. (ch. xix. 1.) But whence had those, being in Ephesus, the baptism of John? Probably they had been on a visit at Jerusalem at the time (of John's preaching), and did not even know Jesus. And he does not say to them, Do ye believe in Jesus? but what? "Have ye received the Holy Ghost?" (v. 2.) He knew that they had not, but wishes themselves to say it, that having learnt what they lack, they may ask. "John verily baptized," etc. (v. 4.) From the baptism itself he (John) prophesies:16 and he leads them (to see) that this is the meaning of John's baptism. (a) "That they should believe on Him that was to come:" on what kind (of Person)? "I indeed baptize you with water, but He that cometh after me, shall baptize you with the Holy Ghost." (Matt. iii. 11.) And when Paul," it says, "had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." (v. 6.) (b) The gift is twofold: tongues and prophesyings. Hence is shown an important doctrine, that17 the baptism of John is incomplete. And he does not say, "Baptism" of forgiveness, but, "of repentance." What18 (is it) then? These had not the Spirit: they were not so fervent, not even instructed. And why did (Apollos) not receive baptism?19 (The case) seems to me to be this: Great was the boldness of the man. "He taught diligently the things concerning Jesus," but he needed more diligent teaching. Thus, though not knowing all, by his zeal he attracted the Holy Ghost, in the same manner as Cornelius and his company.
Perhaps it is the wish of many, Oh that we had the baptism of John now! But (if we had), many would still be careless of a life of virtue, and it might be thought that each for this, and not for the kingdom of heaven's sake, aimed at virtue. There would be many false prophets: for then "they which are approved" would not be very "manifest." (1 Cor. xi. 19.) As, "blessed are they that have not seen and yet have believed" (John 20, John 29), so they that (believe) without signs. "Except," saith (Christ), "ye see signs, ye will not believe." (Ib. iv. 48.) For we lose nothing (by lack of miracles), if we will but take heed to ourselves. We have the sum and substance of the good things: through baptism we received remission of sins, sanctification, participation of the Spirit, adoption, eternal life. What would ye more? Signs? But they come to an end (alla katargeitai). Thou hast "faith, hope, charity," the abiding things: these seek thou, these are greater than signs. Nothing is equal to charity. For "greater than all," saith he, "is charity." (cf. 1 Cor. xiii. 5.) But now, love is in jeopardy, for only its name is left behind, while the reality is nowhere (seen), but we are divided each from the other. What then shall one do to reunite (ourselves)? For to find fault is easy, but how may one make friendship, this is the point to be studied; how we may bring together the scattered members. For be it so, that we have one Church, or one doctrine-yet this is not the (main) consideration: no, the evil is, that20 in these we have not fellowship-"living peaceably," as the Apostle says, "with all men" (Rom. xii. 18), on the contrary, we are at variance one with another. For be it that we are not having fights every day, yet look not thou to this, but (to this), that neither have we charity, genuine and unswerving. There is need of bandages and oil. Let us bear it in mind, that charity is the cognizance of the disciples of Christ: that without this, all else avails nothing: that it is an easy task if we will. Yes, say you, we know all this, but how (to go to work) that it may be achieved? What (to do), that it may be effected? in what way, that we may love one another? First, let us put away the things which are subversive of charity, and then we shall establish this. Let none be resentful, none be envious, none rejoicing in (others') misfortunes: these are the things that hinder love; well then, the things that make it are of the other sort. For it is not enough to put away the things that hinder; the things that establish must also be forthcoming. Now Sirach tells us the things that are subversive (of friendship), and does not go on to speak of the things which make union. "Reproaching," he says, "and revealing of a secret, and a treacherous wound." (cf. Ecclus. 22, Ecclus. 27.) But in speaking of the men of those times, these things might well be named, seeing they were carnal: but in our case, God forbid they should be (even) named. Not21 from these things do we bring our inducements for you, but from the others. For us, there is nothing good without friendship. Let there be good things without number, but what is the benefit-be it wealth, be it luxury-without friendship? No possession equal to this, even in matters of this life, just as there is nothing worse than men hating (us). "Charity hides a multitude of sins" (1 Pet. iv. 8): but enmity, even where sins are not, suspects them to be. It is not enough not to be an enemy; no, one must also love. Bethink thee, that Christ has bidden, and this is enough. Even affliction makes friendships, and draws (men) together. "What then," say you, "now, when there is no affliction? say, how (are we to act) to become friends?" Have ye not other friends, I ask? In what way are ye their friends, how do ye continue such? For a beginning, let none have any enemy: this (in itself) is not a small matter: let none envy; it is not possible to accuse the man who envies not. (b) How then shall we be warmly affected? What makes love of persons? Beauty of person. Then let us also make our souls beautiful, and we shall be amiable one to another: for it is necessary, of course, not only to love, but also to be loved. Let us first achieve this point, that we may be loved, and the other will be easy. How to act that we may be loved? Let us become beautiful, and let us do this, that we may always have lovers. Let none make it his study to get money, to get slaves, to get houses, (so much) as to be loved, as to have a good name. Better is a name than much wealth. For the one remains, the other perishes: and the one it is possible to acquire, the other impossible. For he that has got an evil character, will with difficulty lay it aside: but by means of his (good) name the poor man may quickly be rich. Let there be a man having ten thousand talents, and another a hundred friends; the latter is more rich in resources than the former. Then let us not merely do this, but let us work it as a kind of trade. "And how can we?" say you. "A sweet mouth multiplieth its friends, and a gracious tongue." Let us get a well-spoken mouth, and pure manners. It is not possible for a man to be such, and not to be known.
(a) We have one world that we all inhabit, with the same fruits we all are fed. But these are small matters: by the same Sacraments we partake of the same spiritual food. These surely are justifications of loving! (c) Mark22 how many (inducements and pleas) for friendship they that are without have excogitated; community of art or trade, neighborhood, relationships: but mightier than all these are the impulses and ties which are among us: this Table is calculated more (than all else) to shame us into friendliness. But many of us who come thereto do not even know one another. The reason, it may be said, is that there are so many of them. By no means; it is only our own sluggish indifference. (Once) there were three thousand (ch. ii. 41)-there were five thousand (iv 4)-and yet they had all one soul: but now each knows not his brother, and is not ashamed to lay the blame on the number, because it is so great! Yet he that has many friends is invincible against all men: stronger he than any tyrant. Not such the safety the tyrant has with his body-guards, as this man has with his friends. Moreover, this man is more glorious than he: for the tyrant is guarded by his own slaves, but this man by his peers: the tyrant, by men unwilling and afraid of him; this man by willing men and without fear. And here too is a wonderful thing to be seen-many in one, and one in many. (a) Just as in an harp, the sounds are diverse, not the harmony, and they all together give out one harmony and symphony, (c) I could wish to bring, you into such a city, were it possible, wherein (all) should be one soul: then shouldest thou see surpassing all harmony of harp and flute, the more harmonious symphony. (b) But the musician is the Might of Love: it is this that strikes out the sweet melody, (d) singing,23 (withal) a strain in which no note is out of tune. This strain rejoices both Angels, and God the Lord of Angels; this strain rouses (to hear it) the whole audience that is in heaven; this even lulls (evil) passions-it does not even suffer them to be raised, but deep is the stillness. For as in a theatre, when the band of musicians plays, all listen with a hush, and there is no noise there; so among friends, while Love strikes the chords, all the passions are still and laid to sleep, like wild beasts charmed and unnerved: just as, where hate is, there is all the contrary to this. But let us say nothing just now about enmity; let us speak of friendship. Though thou let fall some casual hasty word, there is none to catch thee up, but all forgive thee; though thou do (some hasty thing), none puts upon it the worse construction, but all allowance is made: every one prompt to stretch out the hand to him that is falling, every one wishing him to stand. A wall it is indeed impregnable, this friendship; a wall, which not the devil himself, much less men, can overpower. It is not possible for that man to fall into danger who has gotten many friends. (Where love is) no room is there to get matter of anger, but24 only for pleasantness of feeling: no room is there to get matter of envying; none, to get occasion of resentment. Mark him, how in all things both spiritual and temporal, he accomplishes all with ease. What then, I pray you, can be equal to this man? Like a city walled on every side is this man, the other as a city unwalled.-Great wisdom, to be able to be a creator of friendship! Take away friendship, and thou hast taken away all, thou hast confounded all. But if the likeness of friendship have so great power, what must the reality itself be? Then let us, I beseech you, make to ourselves friends, and let each make this his art. But, lo! you will say, I do study this, but the other does not. All the greater the reward to thee. True, say you, but the matter is more difficult. How, I ask? Lo! I testify and declare to you, that if but ten of you would knit yourselves together, and make this your work, as the Apostles made the preaching theirs, and the Prophets theirs the teaching, so we the making of friends, great would be the reward. Let us make for ourselves royal portraits. For if this be the common badge of disciples, we do a greater work than if we should put ourselves into the power to raise the dead. The diadem and the purple mark the Emperor, and where these are not, though his apparel be all gold, the Emperor is not yet manifest. So now thou art making known thy lineage. Make men friends to thyself, and (friends) to others. There is none who being loved will wish to hate thee. Let us learn the colors, with what ingredients they are mixed, with what (tints) this portrait is composed. Let us be affable: let us not wait for our neighbors to move. Say not, if I see any person hanging back (for me to make the first advances), I become worse than he: but rather when thou seest this, forestall him, and extinguish his bad feeling. Seest thou one diseased, and addest to his malady? This, most of all, let us make sure of-" in honor to prefer one another, to account others better than one's self" (Rom. xii. 10), deem not this to be a lessening of thyself. If thou prefer (another) in honor, thou hast honored thyself more, attracting25 to thyself a still higher extinction. On all occasions let us yield the precedence to others. Let us bear nothing in mind of the evil done to us, but if any good has been done (let us remember only that). Nothing so makes a man a friend, as a gracious tongue, a mouth speaking good things, a soul free from self-elation, a contempt of vain-glory, a despising of honor. If we secure these things, we shall be able to become invincible to the snares of the Devil, and having with strictness accomplished the pursuit of virtue, to attain unto the good things promised to them that love Him, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.






Gospel of the divine liturgy
Luke 12:32-44
Text

Luke 12:32-44 (New King James Version)
32 “Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom. 33 Sell what you have and give alms; provide yourselves money bags which do not grow old, a treasure in the heavens that does not fail, where no thief approaches nor moth destroys. 34 For where your treasure is, there your heart will be also.
The Faithful Servant and the Evil Servant

35 “Let your waist be girded and your lamps burning; 36 and you yourselves be like men who wait for their master, when he will return from the wedding, that when he comes and knocks they may open to him immediately. 37 Blessed are those servants whom the master, when he comes, will find watching. Assuredly, I say to you that he will gird himself and have them sit down to eat, and will come and serve them. 38 And if he should come in the second watch, or come in the third watch, and find them so, blessed are those servants. 39 But know this, that if the master of the house had known what hour the thief would come, he would have watched and[a] not allowed his house to be broken into. 40 Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.”
41 Then Peter said to Him, “Lord, do You speak this parable only to us, or to all people?”
42 And the Lord said, “Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion of food in due season? 43 Blessed is that servant whom his master will find so doing when he comes. 44 Truly, I say to you that he will make him ruler over all that he has.


Explanation by saint Kyrellos 1
the twenty-fourth patriarch of Alexandria

http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_09_sermons_89_98.htm#SERMON XCI.
http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_09_sermons_89_98.htm#SERMON XCII.
http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_09_sermons_89_98.htm#SERMON XCIII.
http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_09_sermons_89_98.htm#SERMON XCIV.
http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_09_sermons_89_98.htm#SERMON XCV.

SERMON XCI.
12:32-34. Fear not, little flock; for it is your Father's good pleasure to give you the kingdom,. Sell your possessions, and give alms: make you purses that do not grow old: and a treasure in heaven that does not fail, where no thief approaches, nor moth destroys. For where your treasure is, there will your heart be also.
AGAIN the Saviour deigns to bestow upon us a pathway to eternal life, and opens wide the door of salvation; that travelling thereon, and adorning the soul with every virtue, we may attain to the city which is above, and of which the prophet Isaiah also bore witness, saying; "Your eyes shall see Jerusalem, the wealthy city, even the tents that shake not." For immoveable is that tabernacle which is in heaven, and unending joy is the lot of those that dwell therein. And the nature of the way that leads us thereto He shows us, by saying; "Fear not, little flock: for it is your Father's good pleasure to give you the kingdom." This therefore is indeed spiritual consolation, and the pathway that leads us to assured faith.
I think, however, that I ought first of all to show you the reason why the Saviour spake words such as these; for so the full signification of the passage before us will become the more plain to the hearers. In teaching therefore His disciples not to be covetous of wealth, He also withdraws them from worldly anxiety, and from vain toils and luxury and splendour of attire, and whatsoever evil habits follow upon these things: and bids them rather courageously be earnest in the pursuit of these things, [which 1 are good and more excellent, by saying; "Be not anxious for your life, what you shall eat: nor for your body, what you shall put on. For the life is more than meat, and the body than raiment?" And He also] added to this, that "your Father which is in heaven knows that these things are needed by you." And, so to |420 speak, He enounced as a general law, useful and necessary for salvation, not only to the holy apostles, but to all who dwell upon the earth, that men must seek His kingdom, as being sure that what He gives will be sufficient, so as for them to be in need of nothing. For what does He say? "Fear not, little flock." And by Do not fear, He means that they must believe that certainly and without doubt their heavenly Father will give the means of life to them that love Him. He will not neglect His own: rather He will open unto them His hand, which ever fills the universe with goodness.
And what is the proof of these things? "It is," He says, "your Father's good pleasure to give you the kingdom." And He Who gives things thus great and precious, and bestows the kingdom of heaven, what unwillingness can there be on His part to be kind towards us; or how will He not supply us with food and clothing? For what earthly good is equal to the kingdom of heaven? or what is worthy to be compared with those blessings, which God is about to bestow, and which neither the understanding can conceive, nor words describe? "For eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love Him." When you praise earthly wealth, and admire worldly power, these things are but as nothing compared with that which is in store. "For all flesh," it says, "is grass: and all the glory of man as the flower of grass." And if you speak of temporal affluence and luxuries and banquets, yet "the world," it says, "passes away, and the desire thereof." The things therefore which are of God surpass in an incomparable degree ought which this world possesses. If therefore God bestow the kingdom of heaven upon those that love Him, how can He be unwilling to give food and raiment?
And He calls these on earth a "little flock.'' For we are inferior to the multitude of the angels, who are innumerable, and incomparably surpass in might our mortal things. And this too the Saviour has Himself taught us, in that parable in the Gospels so excellently framed for our instruction: for He said, "What man of you, that has a hundred sheep, and one of them go astray, will not leave the ninety and nine upon the mountains, and go to seek that which has strayed? And |421 if he chance to find it, verily I say unto you, that he will rejoice in it more than in the ninety and nine which went not astray." Observe therefore, that while the number of rational created beings extends to ten times ten, the flock that is upon earth is but as one out of a hundred. But though it is little, both by nature and number and dignity, compared with the countless troops of the spirits that are above, yet has the goodness of the Father, which surpasses all description, given also to it the portion of those transcendent spirits, I mean the kingdom of heaven: for permission is given to whosoever will to attain thereunto.
2 [And the means by which we may attain to it, we learn from the Saviour's words: for He says, "Sell that you have, and give alms." And this perchance] is a commandment hard and difficult for the rich to endure: for so He Himself has somewhere said; "That hardly shall they that have riches enter the kingdom of God." And yet the commandment is not impossible for them that are of perfect mind. For come, let me address a few words to those who are rich. Withdraw your attention a little from these temporal things; cease from too worldly a mind; fix the eye of the understanding upon the world that is to be hereafter: for that is of long duration; but this is limited and short: the time of every individual's life here is allotted by measure; but his life in the world to come is incorruptible and enduring. Let our earnestness therefore after things to come be unwavering: let us store up as our treasure the hope of what will be hereafter: let us gather beforehand for ourselves those things, by which we shall even then be counted worthy of the gifts which God bestows.
To persuade us, however, to take due care of our souls, come, and let us consider the matter among ourselves with reference to men's ordinary calculations. Suppose one of us wanted to sell a fertile and productive farm, or, if you will, a |422 very beautifully-built house; and so one of you, who had plenty of gold and plenty of silver, were to conceive the desire of purchasing it; would be not feel pleasure in buying it, and readily give the money that was laid up in his coffers, and even add to what he had by him other money on loan? Of this I think there can be no doubt, and that he would feel pleasure in giving it: for the transaction would not expose him to loss, but rather the expectation of his future gains would make him in a flutter of joy. Now what I say is somewhat similar to this. The God of all offers to sell you paradise. There you will reap eternal life; an unending joy; an honourable and glorious habitation. Once there, right blessed will you be, and will reign with Christ. Draw near therefore with eagerness: purchase the estate: with these earthly things obtain things eternal: give that which abides not, and gain that which is secure: give these earthly things, and win that which is in heaven: give that which you must leave, even against your will, that you may not lose things hereafter: lend to God your wealth, that you may be really rich.
And the way in which to lend it He next teaches us, saying; "Sell your possessions, and give alms. Make you purses that grow not old: and a treasure that fails not, eternal,3 in "heaven.'' And the very same the blessed David also teaches us in the Psalms, where he says by inspiration of every merciful and good man: "He has dispersed, and given to the poor, and his righteousness is stored up for ever.'' For worldly wealth has many foes: for thieves are numerous, and this world of ours is full of oppressors; of whom some are wont to plunder by secret means, while others use violence, and tear it away even from those who resist. But the wealth that is laid up above in heaven, no one injures: for God is its Keeper, Who sleeps not.
And besides it is a very absurd thing, that while we often entrust men of probity with our earthly wealth, and feel no fear lest any loss should result from our confidence in the uprightness of those who receive it; we will not trust it to God, |423 Who receives from us these earthly things, so to speak, as a loan, and promises to give us things eternal, and that with usury. "For good measure," He says, "and pressed close, and weighing down the scale, and running over, shall they give into your bosom." And for the measure to run over, is a direct proof of its great abundance. Away then with this pleasure-loving wealth; this parent of base lusts; this inciter to carnal impurity; this friend of covetousness; this worker of boasting: which, as with indissoluble bonds, chains the human mind in effeminacy and indolence towards all that is good, and stretches out, so to speak, a stiff and haughty neck against God: for it yields not itself to that yoke which would lead it unto piety. And be gentle, and merciful, ready to communicate, and courteous. For the Lord is true, Who says; "that where your treasure is, there is your heart also." For the whole earnestness of those who value these temporal things is set upon them; while those who wish for that which is in heaven, direct thither the eye of the mind. Bo therefore, as I said, friendly to your companions, and merciful. And the blessed Paul makes me speak unto you, where he writes; "Charge them who are rich in this world, that they be not high-minded, nor trust in riches, wherein is no reliance, but on God, Who gives us all things richly to enjoy: that they do good: that they be rich in good works, ready to give, and willing to share with others; laying up for themselves treasures that shall be a good foundation for that which is to come, that they may lay hold upon true life." These are the things which, if we earnestly practise, we shall become heirs of the kingdom of heaven, by Christ; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and over, Amen. |424
SERMON XCII.
12:35-40. Let your loins be girt, and your lamps burning, and be like unto men that wait for their lord, when he will return from the banquet: that when he has come and knocked they may open to him immediately. Blessed are those servants, whom their lord at his coming shall find watching. Verily I say unto you, that he will gird up his loins, and make them sit down to meat, and pass by and minister unto them. And if he come in the second watch, or if he come in the third watch, and find them so, blessed are those servants. And know this, that if the master of the house had known at what hour the thief would come, he would be awake, and not have suffered his house to be dug through. Be you therefore also ready, for in an hour that you expect not the Son of man cometh.
THE Psalmist has somewhere said unto Christ, the Saviour of all; "Your commandment is exceeding broad." And any one may see if he will from the very facts that this saying is true: for He establishes for us pathways in countless numbers, so to speak, to lead us unto salvation, and make us acquainted with every good work, that we, winning for our heads the crown of piety, and imitating the noble conduct of the saints, may attain to that portion which is fitly prepared for them. For this reason He says, "Let your loins be girt, and your lamps burning." For He speaks to them as to spiritually-minded persons, and describes once again things intellectual by such as are apparent and visible.
For let no one say, that He wishes us to have our bodily loins girt, and burning lamps in our hands:----such an |425 interpretation would suit only Jewish dullness:----but our loins being girt, signifies the readiness of the mind to labour industriously in every thing praiseworthy; for such as apply themselves to bodily labours, and are engaged in strenuous toil, have their loins girt. And the lamp apparently represents the wakefulness of the mind, and intellectual cheerfulness. And we say that the human mind is awake when it repels any tendency to slumber off into that carelessness, which often is the means of bringing it into subjection to every kind of wickedness, when being sunk in stupor the heavenly light within it is liable to be endangered, or even already is in danger from a violent and impetuous blast, as it were, of wind. Christ therefore commands us to be awake: and to this His disciple also arouses us by saying; Be awake: be watchful." And further, the very wise Paul also says; "Awake, O sleeper, and arise from the dead: and Christ shall give you light."
It is the duty therefore of those who would be partakers of eternal life, and firmly believe that in due season Christ will descend from heaven as Judge, not to be lax, and dissolved in pleasures; nor, so to speak, poured out and melted in worldly dissipation: but rather let them have their will tightly girt, and distinguish themselves by their zeal in labouring in those duties with which God is well pleased. And they must further possess a vigilant and wakeful mind, distinguished by the knowledge of the truth, and richly endowed with the radiance of the vision of God; so as for them, rejoicing therein, to say, "You, O Lord, will light my lamp: You, my God, will lighten my darkness."
Quite unbefitting is an expression like this for heretics, whether they be the sectaries or the teachers. For as Christ Himself said, "Darkness has blinded their eyes." And this Paul explains to us, saying, that "the god of this world has blinded the minds of them that believe not, that the light of the glorious Gospel of Christ may not shine upon them." It is our duty therefore carefully to avoid their false speaking, |426 and not to turn aside from the doctrines of the truth; and admit into our minds the darkness of the devil; but rather to draw near to the true light, even Christ, praising Him in psalms and sayings "Lighten mine eyes, that I sleep not for death." For it is in very deed death, and that not of the body, but of the soul, to fall from the uprightness of true doctrines, and choose falsehood instead of the truth. Let therefore our loins be girt, and our lamps burning, according to what has here been spoken unto us.
And let us know that the law also of the very wise Moses is found to have commanded something of the kind to the Israelites. For a lamb was sacrificed on the fourteenth day of the first month, as a type of Christ. "For our passover, Christ is sacrificed," according to the testimony of most sacred Paul. The hierophant Moses then, or rather God by his means, commanded them, when eating its flesh, saying, "Let your loins be girt, and your shoes on your feet, and your staves in your hands." For I affirm that it is the duty of those who are partakers of Christ, to beware of a barren indolence; and yet further, not to have as it were their loins ungirt and loose, but be ready cheerfully to undertake whatever labours become the saints; and to hasten besides with alacrity whithersoever the law of God leads them. And for this reason He very appropriately made them wear [at the passover] the garb of travellers.
And that we ought to look for the coming again of Christ from heaven;----for He will come in the glory of the Father with the holy angels;----He has taught us saying, "That we must be like unto men that wait for their lord, when he will return from the banqueting-house, that when he has come and knocked, they may open to him immediately." For Christ will return as from a feast: by which is plainly shown, that God over dwells in festivals, such as befit Him. For above |427 there is no sadness whatsoever: since nothing can grieve That nature Which is incapable of passion, and of being affected by anything whatsoever of this kind.
When therefore He comes and finds us girt and wakeful, and with our heart enlightened, then forthwith He will make us blessed: for "He will gird up His loins, and serve them." By which we learn that he will requite us proportionately: and because we are as it were weary with toil, He will comfort us, setting before us spiritual banquets, and spreading the abundant table of His gifts.
"And whether He come in the second watch, it says, or whether He come in the third watch, blessed are they." Here observe I pray, the breadth of the divine gentleness, and the bountifulness of His mildness towards us. For verily He knows our frame, and the readiness with which man's mind wanders into sin. He knows that the power of fleshly lust tyrannizes over us, and that the distractions of this world even, so to speak, against our will drag us on by force, leading the mind into all that is unseemly. But in that He is good, He does not leave us to despair, but on the contrary, pities us, and has given us repentance as the medicine of salvation. For this reason He says, that "whether He come in the second watch, or whether He come in the third watch, and find them so doing, blessed are they." Now the meaning of this you will certainly wish clearly to understand. Men therefore divide the night into three or four watches. For the sentinels on city walls, who watch the motions of the enemy, after being on guard three or four hours, deliver over the watch and guard to others. So with us there are three ages: the first, that in which we are still children; the second, in which we are young men; and the third, that in which we come to old age. Now the first of these, in which we are still children, is not called to account by God, but is deemed worthy of pardon, because of the imbecillity as yet of the mind, and the weakness of the understanding. But the second and the third, the periods of manhood and old age, owe to God obedience and piety of life, according to His good pleasure. Whosoever therefore is found watching, and, so to speak, well girt, whether, if it so chance, he be still a young man, or one who has arrived at old age, |428 blessed shall he be. For he shall be counted worthy of attaining to Christ's promises.
And in commanding us to watch, He adds further for our safety a plain example, which very excellently shows that it is dangerous to act otherwise. For He says, "that if the master of the house had known at what hour the thief would come, he would be awake, and not have suffered his house to be dug through. Be you therefore also ready, for in an hour that you expect not, the Son of man comes." For as His disciple said, "The day of the Lord will come as a thief, in which the heavens shall suddenly pass away, and the elements being on fire shall melt, and the earth, and the works that are therein shall be utterly burned. But we look for new heavens and a new earth, and His promises." And to this he adds, "Since then all these things shall be dissolved, what manner of persons ought we to be found, being holy and without blame before Him? " For no one at all knows the time of the consummation of all things, at which Christ shall appear from above, from heaven, to judge the world in righteousness. Then shall He give an incorruptible crown to them that are watching; for He is the Giver, and Distributor, and Bestower of the Divine gifts: by Whom, and with Whom, to God the Father be praise and dominion with the Holy Spirit, for ever and ever, Amen. |429
SERMON XCIII.
12:41-48. And Peter said, Lord do You speak this parable unto us, or also unto all? And the Lord said, Who then is the faithful and wise steward, whom his lord shall set over his household, to give the portion of food in its season? Blessed is that servant, whom his lord at his coming shall find so doing. Of a truth I say unto you, that he will appoint him over all that he has. But if that servant say in his heart, My lord delays his coming, and begin to beat the men servants and female servants, and to eat and drink, and be drunken: the lord of that servant shall come in a day that he expects not, and at an hour of which he is not aware, and will cut him asunder, and give him a portion with the unbelievers. And that servant who knew his lord's will, and did it not, neither prepared according to his will, shall be beaten with many stripes. But He who knew it not, and did things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will require the more.
IT is a good and saving thing for us to direct the penetrating glance of the mind unto the words of God. For it is written of the words which God speaks, "Who is wise, and he will understand them? or prudent, and he will know their meaning?" For simply to hear, and receive the spoken word in the ear, is common to all men, both to the wise, and to those who are not so: but the habit of penetrating deep into profitable thoughts is found only with those who are truly wise. Let us therefore ask this of Christ: let us imitate the blessed Peter, that chosen disciple, that faithful steward and true believer; who, when he had heard Christ say somewhat highly advantageous for their benefit, prayed that it might be explained to him, and did not allow it to pass by, because he had not as yet clearly understood it. For he said, "Lord, speak You this parable unto us, or also unto all? Is it, he asks, a general law, and |430 one that appertains in equal measure to all, or is it fitting for those only who are superior to the rest? What then was it which troubled the wise disciple, or what led him to wish to learn things such as this from Christ? This point then we will first discuss.
There are then some commandments which befit those who have attained to apostolic dignities, or possess a more than ordinary knowledge, and the higher spiritual virtues; while others belong to those in an inferior station. And that this is true, and according to my words, we may see from what the blessed Paul wrote unto certain of his disciples, "I have given you milk to drink, and not meat: for you were not as yet strong enough, nor even yet could you bear it." "For solid food belongs to them that are full grown, who by reason of perfectness have the senses of the heart exercised for the discerning of good and evil." For just, for instance, as very heavy burdens can be carried by persons of a very powerful frame, to which men of weaker stature are unequal, so those of a vigorous mind may justly be expected to fulfil the weightier and more excellent commands among those which become the saints; while such as are, so to speak, simple, and quite easy, and free from all difficulty, suit those who have not yet attained to this spiritual strength. The blessed Peter therefore, considering with himself the force of what Christ had said, rightly asked, which of the two was meant; whether the declaration referred to all believers, or only to them; that is, to those who had been called to the discipleship, and especially honoured by the grant of apostolic powers?
And what is our Lord's reply? He makes use of a clear and very evident example, to show that the commandment especially belongs to those who occupy a more dignified position, and have been admitted into the rank of teachers. "For who, He says, is the faithful and wise servant, whom his lord will set over his household, to give the allowance of food at its |431 season," 'Let us suppose, He says, a householder; who being about to go upon a journey,, has entrusted to one of his faithful slaves the charge of all his house, to give his household, that is, his servants, their allowance of corn at its due season. When therefore, He says, he shall return, if on coming to his house he shall find him so doing as he commanded, very blessed shall that servant be. For he will set him, He says, over all that he has. But if he be neglectful and indolent, and take pleasure in oppressing his fellow-servants, eating and drinking, and given up to self-indulgent voluptuousness, he will be cut asunder, that is, will have to bear the severest punishment, when his lord shall come to him in a day that he expects not, and at an hour of which he is not aware.'
Such then is the simple and plain meaning of the passage: but if we now fix our mind accurately upon it, we shall see what is signified by it, and how useful it is for their benefit who have been called to the apostleship, to the office, that is, of teacher. The Saviour has ordained as stewards, so to speak, over his servants;----that is, over those who have been won by faith to the acknowledgment of His glory;----men faithful and of great understanding, and well instructed in the sacred doctrines. And He has ordained them, commanding them to give their fellow-servants their allowance of food; and that not simply and without distinction, but rather at its proper season: by which is meant such food, I mean spiritual food, as is sufficient and fitting for each individual. For it is not fitting to address simply to all who have believed in Christ instruction upon all points; for it is written, "With knowledge learn the souls of your flock." For very different is the way in which we establish in the paths of truth one who has but just now become a disciple, using simple teaching, in which there is nothing profound nor difficult to understand, counselling him to escape from the error of polytheism, and fittingly persuading him to discern by the beauty of things created, the universal Creator and Artificer, Who is One by nature, and verily God: from the way in which we instruct those who are more confirmed in mind, and able to understand what is the height and depth, and what the length and breadth, of the definitions of |432 the supreme Godhead. For as we have already said, " Solid meat belongs to them that are full grown."
Whoever therefore shall wisely in due season, and according to their need, divide to his fellow-servants their portion, that is, their food, very blessed shall he be, according to the Saviour's word. For he shall be counted worthy of still greater things, and shall receive a suitable recompense for his fidelity. "For he will set him, He says, over all that he has." And this the Saviour has elsewhere taught us, where praising the active and faithful servant, He said, "O good and faithful servant, you have been faithful over few things, I will set you over many things: enter into the joy of your lord."
But if, He says, neglecting the duty of being diligent and faithful, and despising watchfulness in these things as superfluous, he let his mind grow intoxicated with worldly cares, and is seduced into improper courses, dragging by force, and oppressing those who are subject to him, and not giving them their portion, in utter wretchedness shall he be. For this I think, and this only, is the meaning of his being cut asunder. "And his portion too," He says, "shall be with the unbelievers." For whosoever has done wrong to the glory of Christ, or ventured to think slightingly of the flock entrusted to his charge, differs in no respect whatsoever from those who know Him not: and all such persons will justly be counted among those who have no love for Him. For Christ even once said to the blessed Peter, " Simon, son of Jonah, do you love Me? feed My sheep; feed My lambs." If therefore he who feeds his flock loves it, then of course he that neglects it, and leaves the flock that has been entrusted to him without oversight, hates it: and if he hate it he will be punished, and be liable to the condemnation pronounced upon the unbelievers, as being convicted by the very facts of being negligent and contemptuous. Such was he who received the talent to trade with in things spiritual, and did not do so, but on the contrary brought that which had been given him without increase, saying, "Lord, I knew that you are a hard man, that you reap where others have sown, and gather whence others have scattered; and I was afraid, and hid the talent: lo! you have what is yours." But those who had |433 received the five talents, or even yet more, and laboured and loved service, were honoured with glorious dignities. For they heard, the one of them, "Be you over ten," and the other, "Be you over five cities:" while that contumelious and slothful servant suffered the severest condemnation. To be negligent therefore in discharging the duties of the ministry is everywhere dangerous, or rather, brings upon men perdition: but to perform them with unwearying zeal earns for us life and glory. And this means to discourse to our fellow servants correctly and without error the things which relate to God, and whatsoever is able to benefit them in attaining both to the knowledge and the ability to walk uprightly. And the blessed Paul [Peter] also writes to certain persons, "Feed the flock of God which is among you, that when the Chief Shepherd shall appear, you may receive your reward." And as knowing that slothfulness is the door of perdition, he again said, "Woe is me, if I preach not."
And that bitter and inevitable punishment is threatened against those who are slothful in this duty, the Saviour immediately showed, by adding to what had been already said two examples one after the other. "For the servant," He says, "who knew his master's will, and did it not, neither prepared according to his will, shall be beaten with many stripes: but he who knew it not, and did things worthy of stripes, shall be beaten with few stripes." Now the guilt is indisputable in the case of him who knew his master's will, but afterwards neglected it, and did nothing that was fitting, and which it was his duty to do. For it is manifest contumely, and therefore the many stripes. But for what reason were the few stripes inflicted on him who neither knew nor did his master's will? For some one, for instance, may say, How can he who knew it not be guilty? The reason is, because he would not know it, although it was in his power to learn. But if he who is. entirely ignorant of it does not escape from anger, because when it was his duty to know he neglected the means of learning, what plea can deliver him from justly bearing many stripes, who knew, and disregarded it? "For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will require the more." |434
Very severe therefore is the condemnation of those who teach. And this Christ's disciple shows us, saying, "Let there not be many teachers among you, my brethren, knowing that we shall receive the greater condemnation." For abundant is the bestowal of spiritual gifts upon those who are the chiefs of the people: for so the wise Paul also somewhere wrote to the blessed Timothy; "The Lord shall give you wisdom in every thing." And, "Despise not the gift that is in you, which was given you by the laying on of my hands." From such as these then, the Saviour of all, in that He has given them much, requires much in return. And what are the virtues He requires? Constancy in the faith; correctness in teaching; to be well grounded in hope; unwavering in patience; invincible in spiritual strength; cheerful and brave in every more excellent achievement: that so we may be examples to others of the evangelic life. For if we will thus live, Christ will bestow upon us the crown; by Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. |435
SERMON XCIV.
12:49-53. I am come to cast fire upon the earth: and what will I, if already it be kindled? And I have a baptism to be baptized with: and how am I straitened, until it be accomplished! You think that I am come to give peace upon earth: I tell you, Nay, but division. For henceforth there shall be five in one house divided; three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law.
GOD the Father for the salvation of all sent down for us the Son from heaven. For to the Israelites indeed He gave the law to be their helper, according to the Scripture; and also spoke to them by the holy prophets such things as were profitable for their salvation, promising them the deliverance that is by Christ. But when the season had arrived, in which those things that had been prophesied of old were to be accomplished, He Who is God and Lord shone forth upon us. And He tells us the cause thereof in these words; "I am come to cast fire upon the earth; and what will I if already it be kindled? Come therefore, and let us examine of what nature is this fire, concerning which He here speaks. Is it useful for those upon earth? Is it for their salvation? Or does it torture men, and cause their perdition, like that which is prepared for the devil and his angels?
We affirm therefore that the fire which is sent forth by Christ is for men's salvation and profits': God grant that all |436 our hearts may be full thereof. For the fire here is, I say, the saving message of the Gospel, and the power of its commandments; by which all of us upon earth, who were so to speak cold and dead because of sin, and in ignorance of Him Who by nature and truly is God, are kindled unto a life of piety, and made "fervent in spirit," according to the expression of the blessed Paul. And besides this we are also made partakers of the Holy Spirit, Who is as fire within us. For we have been baptized with fire and the Holy Spirit. And we have learnt the way thereto, by what Christ says to us: for listen to His words; "Verily I say unto you, that except a man be born of water and spirit, he cannot see the kingdom of God."
It is the custom moreover of the divinely inspired Scripture to give the name of fire sometimes to the divine and sacred words, and to the efficacy and power which is by the Holy Spirit, and whereby we are made, as I said, "fervent in spirit." For one of the holy prophets thus spoke as in the person of God respecting Christ our common Saviour: "The Lord, Whom you seek, shall suddenly come to His temple, even the Messenger of the covenant, Whom you desire: behold He comes, says the Lord. And who shall endure the day of His coming? or who shall stand at the sight of Him? For lo! He comes like the fire of a furnace, and like the sulphur of the bleacher. And He shall sit, like one that smelts and purifies as silver and as gold." Now by the temple he here means the body, holy of a truth and undefiled, which was born of the holy virgin by the Holy Spirit in the power of the Father. For so was it said to the blessed virgin, "The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you." And he styles Him the Messenger of the covenant," because He makes known and ministers unto us the good-will of the Father. For He has Himself said to us, "All things that I have heard of the Father, 1 have made known unto you." And the prophet Isaiah also thus writes respecting Him; "Unto us a Child is born; yes, unto us a Son is given: and His government shall be upon His shoulder: and His name shall be called, The Messenger of the great counsel." Just therefore as those who know how to refine gold and silver, melt out the dross contained in them by the use of fire; so also the Saviour |437 of all cleanses by the doctrines of the Gospel in the power of the Spirit, the mind of all those who have believed in Him.
And further the prophet Isaiah also said, that "He saw the Lord of Sabaoth sitting upon a throne high, and lifted up: and around Him stood the Seraphim, praising Him. Then said He to himself, Alas for me a sinner, for I repent me: in that being a man, and of unclean lips, I dwell among a people of unclean lips, and have seen with my eyes the King, the Lord of Sabaoth." But to this he adds, that " one of the Seraphim was sent unto me, and in his hand he had a live coal, which he had taken with the tongs from the altar, and he touched with it my mouth, and said, Lo! this has touched your lips, and it shall take away your sins, and cleanse you of your iniquities." What interpretation then are we to put upon the coal which touched the prophet's lips, and cleansed him from all sin? Plainly it is the message of salvation, and the confession of faith in Christ, which whosoever receives with his mouth is forthwith and altogether purified. And of this Paul thus assures us; "that if you say with your mouth that Jesus is Lord, and believe in your heart that God has raised Him from the dead, you shall be saved."
We say then that the power of the divine message resembles a live coal and fire. And the God of all somewhere said to the prophet Jeremiah, "Behold, I have made My words in your mouth to be fire, and this people to be wood, and it shall devour them." And again, "Are not My words as burning fire, says the Lord? Rightly therefore did our Lord Jesus Christ say unto us, "I am come to throw fire upon earth; and what will I, if it be already kindled!" For already some of the Jewish crowd believed on Him, whose first-fruits were the divine disciples: and the fire being once kindled was soon to seize upon the whole world, immediately that the whole dispensation had attained to its completion: as soon, that is, as He had borne His precious passion upon the cross, and had commanded the bonds of death to cease. For He rose on the third day from the dead.
And this He teaches us by saying, "But I have a baptism to be baptized with, and how am I straitened until it be accomplished!" And by His baptism He means His death in the |438 flesh: and by being straitened because of it He means, that He was saddened and troubled until it was accomplished. For what was to happen when it was accomplished? That henceforth not in Judaea only should the saving message of the Gospel be proclaimed: comparing which to fire He said, "I am come to send fire upon earth:"----but that now it should be published even to the whole world. For before the precious cross, and His resurrection from the dead, His commandments and the glory of His divine miracles, were spoken of in Judaea only. But because Israel sinned against Him, for they killed the Prince of Life, as far as they were concerned, even though He arose having spoiled the grave: then immediately He gave commandment to the holy apostles in these words: "Go, make disciples of all nations, baptizing them in the name of the Father and of the Son, and of the Holy Spirit; and teaching them to observe all those things which I have commanded you." Behold therefore, yes see, that throughout all nations was that sacred and divine fire spread abroad by means of the holy preachers.
And of the holy apostles and evangelists Christ somewhere spoke by one of the prophets: "And it shall come to pass in that day, that I will make the heads of the thousands of Judaea like a firebrand among wood, and like a fiery lamp among reeds; and they shall devour on the right hand and on the left all the nations round about." For, so to speak, like fire they ate up all the nations, and fed upon the whole earth, kindling all its inhabitants, who as I said were cold, and had suffered the death of ignorance and sin.
Would you like to see the effects of this divine and rational fire? hear then again His words: "Or think you that I am come to give peace upon earth? I tell you, no, but division." And yet Christ is our peace, according to the Scriptures. "He has broken down the middle wall: He has united the two people in one now man, so making peace: and has reconciled both in one body unto the Father." He has united the things below to them that are above: how therefore did He not come to give peace upon earth? What then say we to these things? |439
That peace is an honourable and truly excellent thing when given by God. For the prophets also say; "Lord, grant us peace: for You have given us all things." But not every peace necessarily is free from blame: there is sometimes, so to speak, an unsafe peace, and which separates from the love of God those who, without discretion or examination, set too high a value upon it. As for instance: the determination to avoid evil men. and refuse to be at peace with them;----by which I mean the not submitting to entertain the same sentiments as they do;----is a thing profitable and useful to us. And in like manner the opposite course is injurious to those who have believed in Christ, and attained to the knowledge of His mystery: to such it is unprofitable to be willing to follow the same sentiments as those who wander away from the right path, and have fallen into the net of heathen error, or been caught in the snares of wicked heresies. With these it is honourable to contend, and to set the battle constantly in array against them, and to glory in holding opposite sentiments; so that even though it be a father that believes not, the son is free from blame who contradicts him, and resists his opinions. And in like manner also the father, if he be a believer, and true unto God, but his son disobedient and evilly disposed, and that opposes the glory of Christ, is also free from blame, if he disregard natural affection, and disowns him as his child. And the same reasoning holds with respect to mother and daughter: and daughter-in-law and mother-in-law. For it is right that those who are in error should follow those who are sound in mind: and not, on the contrary, that those should give way whose choice is to |440 entertain correct sentiments, and who have a sound knowledge of the glory of God.
And this Christ has also declared to us in another manner; "He that loves father or mother more than Me, is not worthy of Me: and he that loves son or daughter more than Me, is not worthy of Me." When therefore you deny an earthly father for your piety's sake towards Christ, then shall you gain as Father Him "Who is in heaven. And if you give up a brother because he dishonours God, by refusing to serve Him, Christ will accept you as His brother: for with His other bounties He has given us this also, saying; "I will declare Your Name unto My brethren." Leave your mother after the flesh, and take her who is above, the heavenly Jerusalem, "which is our mother:" so will you find a glorious and mighty lineage in the family of the saints. With them you will be heir of God's gifts, which neither the mind can comprehend, nor language tell. Of which may we too be counted worthy by the grace and loving-kindness of Christ, the Saviour of us all; by Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. |441
SERMON XCV.
12:54-59. And He said also to the multitudes, When you have seen a cloud rising out of the west, straightway you say, that rain comes; and so it is. And when [you see] the south wind blowing, you say, There will be heat: and so it is. You hypocrites! you know how to prove the face of the sky, and of the earth: how then know you not how to prove this time? and why even of yourselves judge you not what is just? For whilst you are going with him who has a suit against you in the way to the magistrate, give diligence that you may be delivered, from him; lest he drag you to the judge, and the judge deliver you to the exactor, and the exactor cast you into prison. I tell you, you shall not come out thence, until you have made compensation unto the last mite.
THOSE physicians who are exact in their art, and have become proficients by great practice, deliver the sick from their maladies, by making use of many kinds of drugs, by the aid of which they appease the anguish of men's sufferings, gathering from all quarters whatever may benefit them. And this we also find Christ, the Saviour of all, here doing: for He is the Physician of spirits, and delivers us from the maladies of the soul For He even said by one of the holy prophets; "Return, you returning sons; and I will heal your breaches." And as knowing this, the prophet Jeremiah offered up his supplications unto Him in these words: "Heal me, O Lord, and I shall be healed: save me, O Lord, and I shall be saved: for You are my glory,"
Observe, therefore, how he prepares for us the medicine of admonition, not using as He so often did direct discourse, but mingling, so to speak, and entwining with it images drawn from examples, to make it the more abundantly profitable. For He cried unto the multitudes, saying; "When you see a cloud rising out of the west, straightway you say that rain |442 comes; and it is so. And when [you see] the south wind blowing, you say there will be heat: and so it is." For men fix their attention on things of this kind, and from long observation and practice tell beforehand when rain will fall, or gusts happen of violent winds: and one especially sees sailors very skilful in this matter. Well therefore, He says, well would it become those who can calculate things of this sort, and foretell, it may be, storms that are about to happen, to fix the penetrating glance of the mind also upon matters of importance. And what are these? The law showed beforehand the mystery of Christ; and that certainly He would shine forth in the last ages of the world upon the inhabitants of the earth, and submit to be a sacrifice for the salvation of all. For it even commanded a lamb to be sacrificed as a type of Him towards evening, and at lamp-lighting; that we might understand, that when, like the day, this world was declining to its close, the great and precious and truly-saving passion would be fulfilled: and the door of salvation be thrown widely open unto those who believe in Him, and abundant happiness be their lot. For also in the Song of Songs we find Christ calling to the bride there described, and who represents the person of the Church, in these words: "Arise, come, My neighbour, My beautiful dove: for lo! the winter is past, and the rain is gone: it has passed away. The flowers appear on the ground: the time of the pruning is come." As I said, therefore, a certain springlike calm was about to arise for those who believe in Him.
But against those, who, in the greatness of their wickedness, have scorned His goodness, and rejected the Saviour, there is decreed wrath and misery; and, as it were, a winter of torment and punishment, from the blast of which hard will it be to escape. For, as the Psalmist says; "Fire, and brimstone, and the whirlwind, is the portion of their cup." And why so? Because they have rejected, as I said, the grace that is by faith; and therefore the guilt of their sins cannot be wiped away, and they must bear, as they deserve, the punishment due to those who love sin. For so, when speaking of the Jews, He said; "Verily I say unto you, that if you believe not that I am He, you shall die in your sins." |443
And that the blessed prophets also in manifold ways preached the mystery of Christ, no one can doubt. For one of them thus speaks as in the person of God the Father: "Behold I lay in Sion a stone of stumbling, and a rock of offence: and whosoever believes in Him shall not be ashamed." For those who are in their sins are full of shame. For so it is somewhere said of the Israelites, who violated the law of Moses: "Like the shame of a thief when he is caught, so shall the children of Israel be ashamed." But those who are in Christ by faith, escaping from the pollutions of sin, are not only not full of shame, but have that boldness which becomes those who are free.
It was their duty, therefore, yes! their duty, He says, as being possessed of understanding, and able to discern the face of the sky and of the earth, to examine also things future, and not to let those tempests escape their observation, which come after this world. For there will be the south wind and rain: that is to say, fiery torment. For the south wind is hot: and the infliction of that punishment is vehement and inevitable, like the rain falling upon those overtaken by it. They must not, therefore, let the time of salvation pass by unnoticed: that time in which our Saviour came, and at which perfect knowledge of the truth reached mankind, and the grace shone forth which purifies the wicked. And that, not by means of the law: for "it made nothing perfect," having only types and shadows; but by faith rather in Christ, not rejecting the law, but fulfilling it by a spiritual service. For the very wise Paul wrote; "Do we then make void the law through faith? It may not be: but we establish the law." For we who are justified by Christ establish that law of faith, which in manifold ways was proclaimed beforehand by Moses and the prophets. |444
That it is our duty, therefore, to be watchful, in seeking quickly to attain to deliverance from our sins, and the means of escaping from blame, before we arrive at the termination of our natural lives, He has shown, by saying; "And why even of yourselves judge you not what is just? For while you are going with him who has a suit against you, in the way to the magistrate, give diligence that you may be delivered from him; lest he drag you to the judge, and the judge deliver you to the exactor, and the exactor cast you into prison. I tell you, you shall not come out thence, until you have made compensation unto the last mite."
Now perhaps it may be imagined that the sense of this passage is difficult to comprehend: but it will become very easy if we examine the metaphor by what takes place among ourselves. For let there be supposed, He says, some one who has brought a charge against you before one of those in authority, and has pointed you out to those whose office it is to carry the accused into court, and is causing you to be taken thither. "While therefore, He says, you are still with him on the way," that is, before you have come to the judge, "give diligence," that is, weary not, in using all your earnestness that you may be delivered from him. For otherwise he will give you up to the judge; and then, when you have been proved to be indebted to him, you will be delivered to the exactors, to those, that is, whose office it is to exact the money; and they will cast you into prison, and make you pay the last mite.
Now all of us, without exception, upon earth are guilty of offences: he who has a suit against us and accuses us is the wicked Satan: for he is "the enemy and the exactor." While therefore we are in the way: that is, ere yet we have arrived at the termination of our life here, let us deliver ourselves from |445 him: let us do away with the offences of which we have been guilty: let us close his mouth: let us seize upon the grace that is by Christ, which frees us from all debt and penalty, and delivers us from fear and torment: lest if our impurity be not cleansed away, we be carried before the judge, and given over to the exactors, that is, the tormentors, from whose cruelty no man can escape: yea, rather, who will exact vengeance for every fault, whether it be great or small.
Far removed from this danger are those who search for the time of Christ's corning, and are not ignorant of His mystery, but well know that the Word, though He be God, has shone forth upon the inhabitants of earth in likeness as one of us, that freeing them from all blame, He may bless with exceeding happiness those who believe in Him, and acknowledge Him as God and the Son of God: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. |446