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EPHRAIM THE SYRIAN

THREE HOMILIES: I. On our Lord. II. On Admonition and Repentance. III. On
the Sinful Woman.

[Translated by Rev. A. Edward Johnston, B.D.]


ON OUR LORD.

   1. Grace has drawn nigh to mouths, once blasphemous, and has made them
harps; sounding praise.

   Therefore let all mouths render praise to Him Who has removed from them
blasphemous speech. Glory to Thee Who didst depart from one dwelling to
take up thy abode in another! that He might come and make us a dwelling-
place for His Sender, the only-begotten departed from[being] with Deity and
took up His abode in the Virgin; that by a common manner of birth, though
only-begotten, He might become the brother of many. And He departed from
Sheol and took up His abode in the Kingdom; that He might seek out a path
from Sheol which oppresses all, to the Kingdom which requites all. For our
Lord gave His resurrection as a pledge to mortals, that He would remove
them from Sheol, which receives the departed without distinction, to the
Kingdom which admits the invited with distinction; so that, from[the plan]
which makes equal the bodies of all men within it, we may come to[the plan]
which distinguishes the works of all men within it. This is He Who
descended to Sheol and ascended, that from[the place] which corrupts its
sojourners, He might bring us to the place which nourishes with its
blessings its dwellers; even those dwellers who, with the possessions, the
fruits, and the flowers, of this world, that pass away, have crowned and
adorned for themselves there, tabernacles that pass not away. That
Firstborn Who was begotten according to His nature, was born in another
birth that was external to His nature; that we might know that after our
natural birth we must have another birth which is outside our nature. For
He, since He was spiritual, until He came to the corporeal birth, could not
be corporeal; in like manner also the corporeal, unless they are born in
another birth, cannot be spiritual. But the Son Whose generation is
unsearchable, was born in another generation that may be searched out; that
by the one we might learn that His Majesty is without limit, and by the
other might be taught that His grace is without measure. For great is His
Majesty without measure, Whose first generation cannot be imagined in any
of our thoughts. And His grace is abundant without limit, Whose second
birth is proclaimed by all mouths.

   2. This is He Who was begotten from the Godhead according to His
nature, and from manhood not after His nature, and from baptism not after
His custom; that we might be begotten from manhood according to our nature,
and from Godhead not after our nature, and by the Spirit not after our
custom. He then was begotten from the Godhead, He that came to a second
birth; in order to bring us to the birth that is discoursed of, even His
generation from the Father:--not that it should be searched out, but that
it should be believed;--and His birth froth the woman, not that it should
be despised, but that it should be exalted. Now His death on the cross
witnesses to His birth from the woman. For He that died was also born. And
the Annunciation of Gabriel declares His generation by the Father,
namely[the power of the Highest shall overshadow thee].(1) If then it was
the power of the Highest, it is plain that it was not the seed of mortal
man. So then His conception in the womb is bound up with His death on the
cross; and His first generation is bound up with the declaration of the
Angel; in order that whose denies His birth may be confuted by His
crucifixion, and whose supposes that His beginning was from Mary, may be
admonished that His Godhead is before all; so that whoever has concluded
His beginning to be corporeal, [may be proved to err hereby that His
issuing forth from the Father is narrated]. The Father begat Him, and
through Him created the creatures. Flesh bare Him and through Him slew
lusts. Baptism brought him forth, that through Him it might wash away
stains. Sheol brought Him forth, that through Him its treasures might be
emptied out. He came to us from beside His Father by the way of them that
are born: and by the way of them that die, He went forth to go to His
Father; so that by His coming through birth, His advent might be seen; and
by His returning through resurrection, His departure might be confirmed.

   3. But our Lord was trampled on by Death; and in His turn trod out a
way over Death. This is He Who made Himself subject to and endured death of
His own will, that He might cast down death against his will. For our Lord
bare His cross and went forth according to the will of Death: but He cried
upon the cross(1) and brought forth the dead from within Sheol against the
will of Death. For in that very thing by which Death had slain Him[i.e.,
the body], in that as armour He bore off the victory over Death. But the
Godhead concealed itself in the manhood and fought against Death, Death
slew and was slain. Death slew the natural life; and the supernatural life
slew Him. And because Death was not able to devour Him without the body,
nor Sheol to swallow Him up without the flesh, He came unto the Virgin,
that from thence He might obtain that which should bear Him to Sheol; as
from beside the ass they brought for Him the colt whereon He entered
Jerusalem, and proclaimed concealing her overthrow and the destruction of
her children, With the body then that[was] from the Virgin, He entered
Sheol and plundered its storehouses and emptied its treasures. He came then
to Eve the Mother of all living. This is the vine whose fence Death laid
open by her own hands, and caused her to taste of his fruits. So Eve the
Mother of all living became the well-spring of death to all living. But
Mary budded forth, a new shoot from Eve the ancient vine; and new life
dwelt in her, that when Death should come confidently after his custom to
feed upon mortal fruits, the life that is slayer of death might be stored
up[therein] against him; that when Death should have swallowed[the fruits]
without fear, he might vomit them forth and with them many. For[He Who is]
the Medicine of life flew down from heaven, and was mingled in the body,
the mortal fruit, And when Death came to feed after his custom, the Life in
His turn swallowed up Death. This is the food that hungered to eat its
eater. So then, by one fruit which Death swallowed hungrily, he vomited up
many lives which he had swallowed greedily. The hunger then which hurried
him against one, emptied out his greed which had hurried him against many.
Thus Death was diligent to swallow one, but was in haste to set many free.
For while One was dying on the cross, many that were buried from within
Sheol were coming forth at His cry.(2) This is the fruit that cleft asunder
Death who had swallowed it, and brought out from within it the Life in
quest of which it was sent. For Sheol hid away all that she had devoured.
But through One that was not devoured, alI that she had devoured were
restored from within her. He, whose stomach is disordered, vomits forth
both that which is sweet to him and that which is not sweet. So the stomach
of Death was disordered, and as he was vomiting forth the medicine of life
which had sickened it, he vomited forth along with it also those lives that
had been swallowed by him with pleasure.

   4. This is the Son of the carpenter, Who skilfully made His cross a
bridge over Sheol that swallows up all, and brought over mankind into the
dwelling of life. And because it was through the tree that mankind had
fallen into Sheol, so upon the tree they passed over into the dwelling of
life. Through the tree then wherein bitterness was tasted, through it also
sweetness was tasted; that we might learn of Him that amongst the creatures
nothing resists Him. Glory be to Thee, Who didst lay Thy cross as a bridge
over death, that souls might pass over upon it from the dwelling of the
dead to the dwelling of life!

   5. The Gentiles praise Thee that Thy Word has become a mirror before
them, that in it they might see death, secretly swallowing up their lives.
But graven images were being adorned by their artificers; and by their
adornments were disfiguring their adorners. But Thou didst draw them to Thy
cross; and while the beauties of the body were disfigured upon it, the
beauties of the mind shone forth upon it. Then, as for the Gentiles who
used to go after gods which were no gods, He Who was God went after them,
and by His words, as by a bridle, turned them from many gods to the One.
This is that Mighty One, Whose preaching became a bridle in the jaws of the
Gentiles, and led them away from idols to Him that sent Him. But the dead
idols, with their closed mouths, used to feed on the life of their
worshippers. On this account Thou didst mingle in their flesh that blood of
Thine, by which death was enfeebled and laid low; that the mouths of their
devourers might be driven away from their lives. Also because Israel slew
Thee and was defiled by Thy blood, that idolatry, that had been engrafted
upon him was driven away from him on account of Thy blood. For he was
weaned from that heathenism through Thy blood; because that from it, he had
never before been weaned.

   6. But Israel crucified our Lord, on the plea that verily He was
seducing us from the One God. But they themselves used constantly to wander
away from the One God through their many idols. While then they imagine
they crucify Him Who seduces them from the One God, they are found to be
led away by Him from all idols to the One God; to the end that because they
did not voluntarily learn of Him that He is God, they might by compulsion
learn of Him that He is God; when the good which had accrued to them
through Him should accuse them concerning the evil which their hands had
done. Thus even though the tongue of the oppressors denied, yet the help
with which they were helped convicted them. For grace loaded them beyond
their power, so that they should be ashamed, while laden with Thy
blessings, to deny Thy person. And also Thou didst have mercy on those,
whose lives had been made food for dead idols. For the one calf which they
made in the desert,(1) pastured on their lives as on grass in the desert.
For that idolatry which they had stolen and brought out in their hearts
from Egypt, when it was made manifest, slew openly those in whom it was
dwelling secretly. For it was like fire concealed in wood, which when it is
gendered from within it, burns it. For Moses ground to powder the calf and
caused them to drink it in the water of ordeal;(2) that by drinking of the
calf all those who were living for its worship might die. For the sons of
Levi ran upon them, those who ran to[help] Moses and girded on their
swords.(3) For the sons of Levi did not know whom they should slay, because
those that worshipped were mingled with those that worshipped not. But He,
for Whom it was easy to distinguish, distinguished those who were defiled
from those who were not defiled; so that the innocent might give thanks
that their innocence had not passed[unseen by] the Just One; and the guilty
might be convicted that their offence had not escaped[the eye of] the
Judge. But the sons of Levi were the open avengers. Accordingly Moses set a
mark upon the offenders, that it might be easy for the avengers to avenge.
For the draught of the calf entered those in whom the love of the calf was
dwelling, and displayed in them a manifest sign, that the drawn sword might
rush upon them. The congregation therefore which had committed fornication
in[the worship of] the calf, he caused to drink of the water of ordeal,
that the mark of adulteresses might appear in it. From hence was derived
that law about women,(1) that they should drink the water of ordeal, that
by the mark that came on adulteresses, the congregation might be reminded
of its fornication that was in the worship of the calf, and be on its guard
with fear against another[fornication]; and remember the
former[fornication] with penitence of soul; and that when they were judging
their women, if they played the harlot against them, they might condemn
themselves, who were playing the harlot against their God.

   7. To Thee be glory who by Thy cross hast taken away the heathenism in
which both circumcised and uncircumcised were caused to stumble! To Thee be
praise, the medicine of life, Who hast converted all that are baptised, to
Him Who is life of all, and Lord of all! The lost that are found bless
Thee; for by the finding of the lost, Thou hast given joy to the angels
that are found and were not lost. The uncircumcised praise Thee, for in Thy
peace the enmity that was between is swallowed up, for Thou didst receive
in Thy flesh the outward sign of circumcision, through which the
uncircumcised that were Thine, used to be accounted as not Thine. For Thou
didst make as Thy sign the circumcision of the heart; by which the
circumcised were made known, that they were not Thine. For Thou didst come
to Thine own(2) and Thine own received Thee not; and by this they were made
known that they were not Thine. But they to whom Thou didst not come,
through Thy mercy cry out after Thee, that Thou wouldst satisfy them with
the crumbs which fall from the children's table.

   8. God was sent from the Godhead, to come and convict the graven images
that they were no gods. And when He took away from them the name of God
which decked them out, then appeared the blemishes of their persons. And
their blemishes were these;--They have eyes and see not, and ears and hear
not.(2) Thy preaching persuaded their many worshippers to change their many
gods for the One. For in that Thou didst take away the name of godhead from
the idols, worship also along with the name was withdrawn; that, namely,
which is bound up with the name; for worship also attends on the Name of
God. Because, then, worship also was rendered to the Name, by all the
Gentiles, at the last the worshipful Name shall be gathered in entirely to
its Lord. Therefore at the last worship, also shall be gathered in
completely to its Lord, that it may be fulfilled that all things shall be
subjected to Him. Then, He in His turn shall be subjected to Him Who
subjected all things to Him.(4) So that that Name, rising from degree to
degree, shall be bound up with its root. For when all creatures shall be
bound by their love to the Son through Whom they were created, and the Son
shall be bound by the love of that Father by Whom He was begotten, all
creatures shall give thanks at the last to the Son, through Whom they
received all blessings; and in Him and with Him they shall give thanks also
to His Father, from Whose treasure He distributes all riches to us.

   9. Glory be to Thee Who didst clothe Thyself in the body of mortal
Adam, and didst make it a fountain of life for all mortals. Thou art He
that livest, for Thy slayers were as husbandmen to Thy life, for that they
sowed it as wheat in the depth[of the earth], that it may rise and raise up
many with it. Come, let us make our love the great censer of the community,
and offer on it as incense our hymns and our prayers to Him Who made His
cross a censer for the Godhead, and offered from it on behalf of us all. He
that was above stooped down to those who were beneath, to distribute His
treasures to them. Accordingly, though the needy drew near to His manhood,
yet they used to receive the gift from His Godhead. Therefore He made the
body which He put on, the treasurer of His riches, that He, O Lord, might
bring them out of Thy storehouse, and distribute them to the needy, the
sons of His kindred.

   10. Glory be to Him Who received from us that He might give to us; that
through that which is ours we might more abundantly receive of that which
is His! Yea through that Mediator, mankind was able to receive life from
its helper, as through a Mediator it had received in the beginning death
from its slayer. Thou art He Who didst make for Thyself the body as a
servant, that through it Thou mightest give to them that desire Thee, all
that they desire. Moreover in Thee were made visible the hidden wishes of
them that slew[Thee] and buried[Thee]; through this, that Thou clothedst
Thyself in a body. For taking occasion by that body of Thine, Thy slayers
slew Thee, and were slain by Thee; and taking occasion by Thy body, Thy
butters buried Thee, and were raised up with Thee. That Power Which may not
be handled came down and clothed itself in members that may be touched;
that the needy may draw near to Him, that in touching His manhood they may
discern His Godhead. For that dumb man[whom the Lord healed] with the
fingers of the body, discerned that He had approached his ears and touched
his tongue;(1) nay, with his fingers that may be touched, he touched
Godhead, that may not be touched; when it was loosing the string of his
tongue, and opening the clogged doors of his ears. For the Architect of the
body and Artificer of the flesh came to him, and with His gentle voice
pierced without pain his thickened ears. And his mouth which was closed up,
that it could not give birth to a word, gave birth to praise to Him Who
made its barrenness fruitful in the birth of words. He, then, Who gave to
Adam that he should speak at once without teaching, Himself gave to the
dumb that they should speak easily, tongues that are learned with
difficulty.

   11. Lo, again, another question is made clear:--We enquire in what
tongues our Lord gave the power of speaking to the dumb, who from all
tongues came unto Him? And although this be easy to know, yet our soul
impels us to that knowledge which is greater than this. That[knowledge]
then is, to know that through the Son the first man was made. For in this
fact, that through Him speech was given to the dumb, the sons of Adam, we
may learn that through Him speech was given to Adam their first father. And
here also defective nature was supplied by our Lord. He, then, Who was able
to supply the defect of nature,--it is manifest that through Him is
established the supplying of nature. But there is no greater defect than
this, when a man is born without speech. For since it is in this, in
speech, that we excel all the creatures, the defect of it is greater than
all[other] defects. He, then, through Whom all this defect was supplied,--
it is manifest that through Him all fulness is established. But because
through Him the members receive all fulness in the womb secretly, through
Him their defect was supplied openly; that we might learn that through Him
in the beginning the whole frame was constituted. He spat then on His
fingers and placed them in the ears of that deaf man; and He mixed clay of
His spittle, and spread it upon the eyes of the blind man;(2) that we might
learn that as there was defect in the eyeballs of that man who was blind
from his mother's womb, so there was defect in the ears of this[man]. So
then, by leaven from the body of Him Who completes, the defect of our
formation is supplied. For it was not meet that our Lord should have cut
off anything from His body to supply the deficiency of other bodies; but
with that which could be taken away from Him, He supplied the deficiency of
them that lacked; just as in that which can be eaten, mortals eat Him. He
supplied then the deficiency, and gave life to mortality, that we may know
that from the body in which fulness dwelt, the deficiency of them that
lacked was supplied; and from the body in which life dwelt,(1) life was
given to mortals.

   12. Now the Prophets performed all[other] signs; but on no occasion
supplied the deficiency of members. But the deficiency of the body was
reserved, that it should be supplied through our Lord; that souls might
perceive that it is through Him that every deficiency must be supplied. It
is meet, then, that the prudent should perceive that He Who supplies the
deficiencies of the creatures, is Master of the formative power of the
Creator. But when He was upon earth, our Lord gave to the deaf[and
dumb],[the power] of hearing and of speaking tongues which they had not
learned; that after He had ascended,[men] might understand that He gave to
His disciples[the power] of speaking in every tongue.

   13. Now the crucifiers supposed when our Lord was dead that His signs
had died with Him. But His signs manifestly continued to live through His
disciples; that the murderers might know that the Lord of the signs was
living. Beforehand His murderers made trouble, crying out that His
disciples had stolen His corpse. But, afterwards, His signs performed
through His disciples, filled them with trouble. For His disciples, who
were supposed to have stolen the dead corpse, were found to be raising to
life the dead corpses of others. But the ungodly were terrified and said;--
"His disciples have stolen His body;" that they might be held in contempt
when it should be discovered. But the disciples, who[they said] stole the
dead body from the living guards, were found to be assailing Death in the
name of Him Who was stolen; that[Death] might not steal the life of the
living. So then, before He was crucified, He gave the deaf the power of
hearing, that after He was crucified, all ears should hear and believe in
His resurrection. For beforehand He confirmed our hearing by[the word] of
the dumb whose mouth was opened, that it should not doubt concerning the
preaching of the Word. Our Redeemer was in every way equipped. that in
every way He might rescue us from our captor. For our Lord did not merely
clothe Himself in a body, but also arrayed Himself in members and in
garments; that through His members and His garments, they that were
afflicted with plagues might be encouraged to approach the treasury of
healing, that they who were encouraged by His mercy might approach His body
and they who were dismayed by His terror might approach His vesture. For
with one woman her fear suffered her merely to approach the hem of His
raiment;(2) but with another, her love impelled her even to approach His
flesh.(3) Now by her who received healing by His garments, those were put
to shame who did not receive healing from His words; and by her who kissed
His feet, he was rebuked who did not desire to kiss His lips.

   14. Now our Lord bestowed great gifts through small means; that He
might teach us of what they are deprived who have scorned great things. For
if from the hem of His garment, healing like this was secretly stolen,
could He not assuredly heal when His word distinctly granted healing? And
if defiled lips were sanctified by kissing His feet, how much more should
not pure lips be sanctified by kissing His mouth? For the sinful woman by
her kisses received the grace of His sacred feet, which had come with toil
to bring her remission of her sins. She was refreshing the feet of her
Healer with oil freely, for freely had He brought her the treasure of
healing for her sickness. For it was not for the sake of his stomach that
He Who satisfies the hungry was a guest; but for the sake of the sinful
woman's repentance He Who justifies sinners made Himself a guest.

   15. For it was not for the dainties of the Pharisees that our Lord
hungered, but for the tears of the sinful woman He was an hungered. For
when He was satisfied and refreshed by the tears for which He hungered, He
turned and rebuked him who had bidden Him to the food that passes away,
that He might show that it was not for the sake of food for the body that
He had become a guest, but for the sake of help to the soul. For it was not
for the sake of pleasure that our Lord mingled with gluttonous men and
winebibbers, as the Pharisee supposed; but that in their food as mortals He
might mingle for them His teaching as the medicine of life. For even as it
was in the matter of eating that the Evil One gave his deadly counsel to
Adam and his helpmeet, so in the matter of eating the Good Lord gave His
life-giving counsel to the sons of Adam. For He was the fisherman Who came
down to fish for the lives of the lost. He saw the publicans and harlots
rushing into prodigality and drunkenness; and He hastened to spread His
nets amongst their places of assembly, that He might capture them from food
that fattens bodies, to fasting that fattens souls.

   16. Now the Pharisee made great preparations for our Lord in His
banquet; and the sinful woman did but little things for Him there. Yet he
by his great dainties displayed the smallness of his love to our Lord; but
she by her tears displayed the greatness of her love to our Lord. Thus he
that had invited Him to the great banquet was rebuked because of the
smallness of his love; but she by her few tears atoned for the many follies
of her offences. Simon the Pharisee received our Lord as a prophet; because
of the signs, and not because of faith. For he was a son of lsrael, who
when signs drew near, himself also drew near to the Lord of the signs; and
when the signs ceased, he also stood naked without faith. This man also
when he saw oar Lord with signs, esteemed Him as a prophet; but when our
Lord ceased from signs, the doubting mind of the sons of his people entered
him. This man if He had been a prophet, He would have known that woman is a
sinner. But our Lord for Whom in every place all things are easy, here also
did not cease from His signs. For He saw that because He had ceased a
little from signs, the blind mind of the Pharisee had turned away from Him.
For he had said in error, This man, had He been a prophet, He would have
known. In this reflection therefore the Pharisee doubted concerning our
Lord, whether He were a prophet or no; but by this very reflection he
learned that He is Lord of the prophets; so that from the source from which
error entered him, from that source our Lord might bring help to Him.

   17. Our Lord then told him the parable of the two debtors; and made him
judge; that by his tongue He might catch him in whose heart the truth was
not. One owed five hundred dinars. Here then our Lord showed to the
Pharisee the multitude of the offences of the sinful woman. He then who
imagined concerning our Lord that He did not know that she was a sinner, in
the result heard from Him how great was the debt of her sins. The Pharisee,
then, who imagined that our Lord did not know who she was, and what was the
reputation of the sinful woman, was found himself not to know who our Lord
was, and what was His reputation. Thus he was reproved in his error, who
did not even perceive his error. For the knowledge that he was assuredly
erring eluded him in his error. But he received a reminder from Him Who
came to remind them that err. The Pharisee had seen great signs done by our
Lord, as Israel by Moses; but because there was not faith in him, that
those prodigies which he saw might be conjoined with that faith, a little
cause hindered and annulled them. Had this man been a prophet, he would
have known that this woman is a sinner. For he let slip the wonders that he
had seen, and blindness readily entered into him. For he was of the sons of
Israel, whom terrible signs accompanied up to the sea, that they might
fear; and blessed miracles surrounded in the waste desert, that they might
be reconciled; but through lack of faith, for a slight cause, they rejected
them[saying]; As for this Moses who brought us up, we know not what has
become of high.(1) For they ceased to regard the mighty works that had been
surrounding them. They perceived that Moses was not near them; so that for
this cause that had come near, they drew[near] to the heathenism of Egypt.
For Moses was for a little removed from before them, that the calf that was
before them might appear, that they might worship it openly also; for they
had been secretly worshipping it in their hearts.

   18. But when their heathenism from being inward became open, then Moses
also from being hidden openly appeared; that he might openly punish those
whose heathenism had revelled beneath the holy cloud which had overshadowed
them. But God removed the Shepherd of the flock from it for forty days,
that the flock might show that its trust was fixed upon the calf. While God
was feeding the flock with all delights, it chose for itself as its
Shepherd the calf, which was not able even to eat. Moses who kept them in
awe was removed from them, that the idolatry might cry aloud in their
mouths, which the restraint of Moses had kept down in their hearts. For
they cried: Make us gods, to go before us.(2)

   19. But when Moses came down, he saw their heathenism revelling in the
wide plain with drums and cymbals. Speedily, he put their madness to shame
by means of the Levites and drawn swords. So likewise here, our Lord
concealed His knowledge for a little when the sinful woman approached Him,
that the Pharisee might form into shape his thought, as his fathers had
shaped the pernicious calf. But when the Pharisee's error came to a head
within him, then the knowledge of our Lord was manifested against it and
dispelled it; I entered into thy house; thou gavest Me no water for My
feet: But she has moistened then with her tears. Therefore her sins which
are many are forgiven her. (3) But the Pharisee when be heard our Lord
naming the sins of the woman, many sins, was greatly put to shame because
he bad greatly erred. For he had supposed that our Lord did not even know
that she was a sinner. Our Lord had before shown Himself as though not
knowing her for a sinner. For He allowed him who had seen His signs, to
show the doubt of his mind, that it might become manifest that his mind was
bound in the ungodliness of his fathers. But the physician, who by his
medicines brings out the hidden disease. is not the helper of the disease
but its destroyer. For while the disease is hidden, it rules in the
members, but when it is made manifest by medicines, it is rooted out. So
then the Pharisee saw great things and doubted about small things. But when
our Lord saw that his littleness made little of great things in his mind,
He speedily showed him not only that she was a sinner, but even the
multitude of her sins; that he might be put to shame by little things,--he
who had not believed in wonders.

   20. God gave room to Israel to enlarge its heathenism in the wide
desert; whom God cut short with whetted sword, that their idolatry might
not be spread abroad among the Gentiles. So our Lord allowed the Pharisee
to imagine perverse things, that He might in turn duly reprove his pride.
For concerning those things which the sinful woman was doing rightly, the
Pharisee was thinking wrongly. But our Lord in His turn rebuked him,
concerning the right things which he had wrongly withheld: I entered thy
house; thou gavest Me no water far  My feet. Behold the withholding of that
which was due! But she has moistened them with her tears. Behold the
payment of what was due! Thou didst not anoint Me with oil. Behold the
token of neglect! But she has anointed My feel with sweet ointment. Behold
the sign of zeal! Thou didst not kiss Me. Behold the testimony of enmity!
But she has not ceased to kiss My feet. Behold the sign of love! So then,
by this enumeration our Lord showed that the Pharisee owed Him all those
thing and had withheld them; but that the sinful woman had come in and
rendered all those things which he had withheld. Because then she had paid
the debts of him who wrongfully withheld them, the Just One forgave her,
her own debt, even her sins.

   21. Now the Pharisee, while he was doubting concerning our Lord, that
He was not a prophet, pledged himself to the truth unawares, in saying--Had
this man been a prophet, the would have known that this woman is a sinner.
Therefore, if it should be found that our Lord knew that she was a sinner,
He is, according to thy word, O Pharisee, a prophet. Our Lord, therefore,
hastened to show both that she was a sinner, and that her sins were many;
that the testimony of his own mouth might confute him as a liar. For he was
companion of those that said: Who is able to forgive sins, but God only?(1)
For from them our Lord received testimony, that, therefore, He Who is able
to forgive sins, is God. Thenceforth, then, the contention was this, that
our Lord should show them whether He was able to forgive sins or no. So He
speedily healed the members that were visible, that it might be made sure
that He had forgiven the sins that were invisible. For our Lord cast before
them the word which was expected to catch him that said it; so that when
they should rush forward to catch Him by it, according to their wish, they
might be caught by Him according to His wish. Fear not, My son, thy sins
are forgiven thee.(2) While they were hastening to catch Him on the charge
of blasphemy, they pledged themselves unawares to the truth. For Who is
able forgive sins but God only? Accordingly, our Lord confuted them[as
though saying]: "If I shall have shown that I am able to forgive sins, even
though ye do not believe in Me that I am God; yet abide ye by your word,
which determined that whoso forgives sins is God." Therefore that our Lord
might teach them that He forgives sins, He forgave that man his hidden sin,
and caused him to carry his bed openly; that by the carrying of the bed
which carries[those that lie on it], they might believe in the slaying of
the sin that slays.

   This is a wonderful thing, that while our Lord there called Himself the
Son of man, His adversaries, unawares, made Him to be God as forgiving
sins. Accordingly, while they supposed that they had ensnared Him by their
craftiness, He entangled them in their craftiness; He made it a testimony
to His truth. So their evil thoughts became unto them as bitter bonds; and
that they might not free themselves from their bonds, our Lord strengthened
them by giving strength to him[to whom He said];--Arise, take up thy bed
and go into thine house.(3) For the testimony could not again be undone, as
though He were not God; inasmuch as He forgave sins. Nor yet could it be
falsely affirmed that He had not forgiven sins; for lo! He had healed
[men's] limbs. For our Lord bound up His hidden testimonies in those which
were manifest; that their own testimony might choke the infidels.
Accordingly our Lord made their thoughts to war against them, because they
had warred with the Good One, who by His healing power warred against their
diseases. For that which Simon the Pharisee imagined, and that which the
scribes his companions imagined, they imagined in their hearts secretly;
but our Lord spread it forth openly. Our Lord represented their hidden
imaginations before them, that they might learn that His knowledge reveals
and shows their secret things(;) so that though they had not recognized Him
by His open signs, they might recognize Him when He represented their
secret imaginations; and that if only but by this,--that He searched out
their hearts,--their hearts might perceive that He was God;--that at least
when they saw that their imaginations could not be hidden from Him, they
might cease from imagining evil against Him. For they had imagined evil in
their heart; but He exposed it openly, by this[word] Why are ye imagining
evil in your heart? So that by this, that our Lord perceived their hidden
imagination, they should recognize His hidden Godhead. For that Godhead, by
this very thing that they in their error were reviling it, was by that
reviling made known to them. For they reviled our Lord in the body, and
supposed that He was not God, and cast Him down below from on high; but by
the body He was made known to them as being God, by that body which was
found passing to and fro amongst them. For they, by casting Him down to the
depth, attempted to show this, that God Who is above, cannot in bodily wise
be born below. But He by His passage up to the height, taught them this;
that for the body also that is sent down below, it is not its nature to
pass up to the height rather than down to the depths; so that by the body
which from below passed on high upwards in the air, they might learn of God
that by His grace He descended down below from on high.

   22. But why instead of a stern reproof did our Lord speak a parable of
persuasion to that Pharisee? He spoke the parable to him tenderly, that he,
though froward, might unawares be enticed to correct his perversities. For
the waters that are congealed by the force of a cold wind, the heat of the
sun gently dissolves. So our Lord did not at once oppose him harshly, that
he might not give occasion to the rebellious to rebel again. But by
blandishment He brought him under the yoke, that when he had been yoked, He
might work with him, though rebellious, according to His will. Now, because
Simon was proudly minded, our Lord began humbly with him, that He might not
be to him a teacher according to his folly. For if that Pharisee retained
the Pharisees' pride, how could our Lord cause him to acquire humility,
when the treasure of humility was not under his hand? But since our Lord
was teaching humility to all men, He showed that His treasury was free from
every form of pride. But this was for our sakes, that He might teach us,
that whatever treasuries pride enters into, it is by boastfulness that it
gains access to them. On this account let not thy left hand know what thy
right hand doeth.(1) Our Lord then did not employ harsh reproof, because
His coming was of grace: He did not refrain from reproof, because His later
coming will be of retribution. For He put men to fear in His coming of
humility; because it is a fearful thing to fall into His hands(2) when He
shall come in flaming fire.(3) But our Lord bestowed the most part of His
helps rather by persuasion than by reproof. For the gentle shower softens
the earth and penetrates all through it: but violent rain binds and hardens
the face of the earth, so that it does not receive it. For a harsh word
excites wrath, and with it are bound up wrongs. And when a harsh word has
opened the door, wrath enters in, and at the heels of wrath, along with it
enter in wrongs.

   23. But because all helps attend on humble speech, He who came to
render help employed it. Observe how mighty is the power of a humble word;
for lo! by it vehement wrath is put down, and by it the billows of a
swelling mind are calmed. But hear whence this was. That Pharisee thought,
had this man been a prophet, he would have known. Contempt as well as
blasphemy can be discerned here. Hear how our Lord in reply encountered
this: Simon, I have somewhat to say unto thee. Love and reproof can be
discerned here. For this is a word of love such as friends use with their
friends. For when an adversary reproaches his adversary, he speaks not to
him like this; for the madness of anger does not allow enemies to speak
reasonably one to another. But He Who prayed for them that crucified Him,
that He might show that the fury of anger had no power over Him, was about
to put to the question those that crucified Him, that He might show that He
was governed by reason and not by anger.

   24. Accordingly, our Lord placed a word of conciliation at the
beginning of His speech, that by conciliation He might pacify the Pharisee,
into whose mind discord and division had entered. He was the physician who
ranged His cures against the things hurtful[to men]. Our Lord then shot
forth this word as an arrow, and set in the head of it conciliation as the
barb. And He anointed it with love, that soothes the members; so that when
it flew into him who was full of discord, he was at once changed from
discord to harmony. For straightway upon hearing that humble voice of our
Lord, saying,--Simon, I have  somewhat to say unto thee, that secret
despiser returned his answer, Say on, Lord. For the sweet voice entered his
bitter mind, and begot of it pleasant fruit. For he who before this voice
was one that secretly despised, after this voice became one that openly
honoured. For humility, by its sweet utterance, subdues even its
adversaries into rendering it honour. For it is not over its friends that
humility tests its power, but over its enemies it exhibits its victories.

   25. Thus the heavenly King arrayed Himself in armour of humility, and
so conquered the bitter one, and drew from him a good answer as a sure
pledge[of victory]. This is the armour concerning which Paul said, that by
it we humble the loftiness that exalteth itself against the knowledge of
God.(1) For Paul had received the proof of it in himself. For as he had
been warring in pride, but was conquered in humility, so is to be conquered
every lofty thing which exalteth itself against this humility. For Saul was
journeying to subdue the disciples with hard words, but the Master of the
disciples subdued him with a humble word. For when He to whom all things
are possible manifested Himself to him, giving up all things else, He spoke
to him in humility alone, that He might teach us that a soft tongue is more
effectual than all things else against hard thoughts. For neither threats
nor words of terror were heard by Paul, but weak words not able to avenge
themselves: Saul, Saul, why persecutest thou Me?(2) But the words which
were thought not even capable of avenging themselves, were found to be
taking vengeance by drawing him away from the Jews and making him a goodly
vessel. He who was full of the bitter will of the Jews, was then filled
with the sweet preaching of the cross. When he was filled with the
bitterness of the crucifiers, in his bitterness he made havoc of the
churches. But when he was filled with the sweetness of the Crucified, he
embittered the synagogues of the crucifiers. Our Lord then strove with
humble voice with him, who had been warring against His churches with hard
bonds. Thus Saul, who had been binding the disciples with bitter chains,
was bound with pleasant persuasions; that he might not again cast the
disciples into bonds; since he was bound by the Crucified, Who puts to
silence evil voices, whom all they that were set against Him could not bind
or injure. But when Paul ceased from binding the disciples, he himself was
bound with chains by the persecutors. But when he was bound with chains, he
loosed the bonds of idolatry by his bonds.

   26. Saul, Saul, why persecutest thou me? He who had conquered His
persecutors in the world below, and ruled over the angels in the world
above, spoke from above with humble voice. And He Who while He was upon
earth had denounced ten woes against His crucifiers, when He was in heaven,
did not denounce even one woe against Saul, His persecutor. Now, our Lord
denounced woe to His crucifiers, that He might teach His disciples not to
be dismayed by His murderers. But our Lord spoke in humility from heaven,
that in humility the heads of His church might speak, And if any one should
say, "Wherein did our Lord speak humbly with Paul? for lo! the eyes of Paul
were grievously smitten;" let him know that it was not from our merciful
Lord that this chastisement proceeded, who spoke those words in humility;
but from the vehement light that vehemently shone forth there. And this
light did not strike Paul by way of retribution on account of his deeds,
but on account of the vehemence of its rays it hurt him, as he also said:
When I arose, I could discern nothing for the glory of the light.(1) But if
that light was glorious, O Paul, how did the glorious light become a
blinding light to thee thyself? The light was that which, according to its
nature, illuminates above, but contrary to its nature, it shone forth
below. When it illumined above, it was delightful; but when it shone forth
below, it was blinding. For the light was both grievous and pleasant. It
was grievous and violent towards the eyes of the flesh; and it was pleasant
and lightful to those who are fire and spirit.(2)

   27. For I saw a light from heaven that excelled the sun, and its light
shone upon me.(3) So then mighty rays streamed forth without moderation,
and were poured upon feeble eyes, which moderate rays refresh. For, lo! the
sun also in measure assists the eyes, but beyond measure and out of measure
it injures the eyes. And it is not by way of vengeance in wrath that it
smites them. For lo! it is the friend of the eyes and beloved of the
eyeballs. And this is a marvel; while with its gentle lustre it befriends
and assists the eyes; yet by its vehement rays it is hostile to and injures
the eyeballs. But if the sun which is here below, and of kindred nature
with the eyes that are here below, yet injures them, in vehemence and not
in anger, in its proper force and not in wrath; how much more should the
light that is from above, akin to the things that are above, by its
vehemence injure a man here below who has suddenly gazed upon that which is
not akin to his nature? For since Paul might have been injured by the
vehemence of this sun to which he was accustomed, if he gazed upon it not
according to custom, how much more should he be injured by the glory of
that light to which his eyes never had been accustomed? For behold, Daniel
also(4) was melted and poured out on every side before the glory of the
angel, whose vehement brightness suddenly shone upon him! and it was not
because of the angel's wrath that his human weakness was melted, just as it
is not on account of the wrath or hostility of fire that wax is melted
before it; but on account of the weakness of the wax it cannot keep firm
and stand in presence of fire. When then the two approach one another, the
power of the fire by its quality prevails; but the weakness of the wax on
the other hand is brought lower even than its former weakness.

   28. But the majesty of the angel was manifested in itself; the weakness
of flesh in itself could not endure. For my inward parts were turned into
corruption.(5) But yet men see men, their fellows, and faint before them:
Yet it is not by their bright splendour that they are moved, but by their
harsh will. For servants are terrified by the wrath of their masters, and
those that are judged tremble through fear of their judges. But this did
not befall Daniel on account of threatening or anger from the angel; but on
account of his terrible nature and prevailing brightness. For it was not
with threatening, the angel came to him. For if he had come with
threatening, how could a mouth full of threatening become full of peace,
when it came, saying, Peace be unto thee, thou man of desire?(1) Thus that
mouth that was a fountain of thunderings--for the voice of his words was
like the voice of many hosts,(2) that voice became to him a fountain
teeming with and containing peace. And when[the voice] reached the
terrified ears which were athirst for the encouraging greeting of peace,
there was opened and poured out[for Daniel] a draught of peace. And by the
angel's later[word of] peace, those ears were encouraged, which had been
terrified by his former voice first. For[he said], Let my Lord speak
because I have been strengthened.(3) But because in that heart-moving
vision the fiery angel was about to announce nothing concerning Him,[the
Lord], on this account that majesty[of the angel] was forward to give the
salutation of peace to the lowliness[of the prophet]; that by the
gladdening salutation which that awful majesty gave, the dread should be
removed which lay on the mind of the lowliness and that was terrified.

   29. But what shall we say about the Lord of the Angel, Who said to
Moses,--No man shall see Me and live?(4) Is it on account of the fury of
His anger, that whoso shall see Him shall die? Or on account of the
splendour of His Being? For that Being was not made and was not created: so
that eyes which have been made and created cannot look upon it. For if it
is on account of His fury that whoso shall look upon Him shall not live,
lo! He would have granted to Moses to see Him because of His great love to
him. Accordingly, the Self-Existent by His vision slays them that look upon
Him; but He slays, not because of harsh fury but because of His potent
splendour. Because of this He in His great love granted to Moses to see His
glory; yet in the same great love He restrained him from seeing His glory.
But it was not that the glory of His majesty would have been at all
diminished, but that weak eyes could not suffice to bear the overpowering
billows of His glory. Therefore God, Who in His love desired that the
vision of Moses should be directed upon the goodly brightness of tits
glory, in His love did not desire that the vision of Moses should be
blinded amidst the potent rays of His glory. Therefore Moses saw and saw
not. He saw, that he might be exalted; he saw not, that he might not be
injured. For by that which he saw, his lowliness was exalted; and by that
which he saw not, his weakness was not blinded. As also our eyes look upon
the sun and look not upon it; and by what they see are assisted; and by
what they see not, are uninjured.. Thus the eye sees, that it may be
benefited; but it ventures not[to look], that it may not be injured. So
then through love God hindered Moses from seeing that glory that was too
hard for his eyes: As also Moses through his love prevented the children of
his people from seeing the brightness that was too strong for their eyes.
For he learned from Him Who covered him, and spread His hand, and hid from
him the splendour of the glory, that it might not injure him; so that he
also should spread the veil and conceal from the feeble ones the
overpowering splendour, that it might not hurt them. Now when Moses saw
that the sons of perishable flesh could not gaze upon the borrowed glory
that was on his face, his heart failed within him; for that he had sought
to dare to gaze upon the glory of the Eternal Being; in whose floods, lo!
those above and those below are plunged and spring forth; the depths
whereof none can fathom; the shores whereof none can reach; whereof no end
or limit can be found.

   30. Now if any one should say, "Was it not then possible for God[to
bring it to pass] that Moses should look upon that glory and not be
injured; and that Paul likewise should look upon the light and take no
hurt?" Let him that says this understand that though it is possible for the
power and overruling force of God, that the eyes should change their
nature; yet it is inconsistent with the wisdom and nature of God that the
order of nature should be confused. For, lo! it is also easy for the arm of
the artificer to destroy[his fabrics]; but it is inconsistent with the good
sense of the artificer to ruin goodly ornaments. And if any one wishes to
say, concerning something which to himself seems meet;--"It were meet for
God to do this;" let him know that it is meet for himself not to speak thus
concerning God. For the chief of all things meet is this: that a man should
not teach God what is meet. For it becomes not man to become God's
instructor. For this is a great wickedness, that we should become teachers
to Him, of Whom these created mouths of ours are unable to tell, in the
formation of His handiwork. For it is an unpardonable iniquity, that the
mouth in its boldness should teach what is proper to that God by Whose
grace it learned to speak at all. If any one then shall say, "It had been
meet for God to do this," I also, because I have a mouth and a tongue, may
say, "It had been meet for God not to give to man freedom by which he thus
reproaches Him Who is not to he reproached." But I do not dare to say that
it was not meet for Him to give it; lest I also make myself an instructor
of Him Who is not to be instructed. For because He is just, He would have
been reproached by Himself, had He not given freedom to men, as though
through grudging He had withheld from lowly man the gift that makes great.
Therefore He gave it betimes by His grace, that He might not be justly
reproached by Himself; even though through freedom, His own gift, lo!
blasphemers wickedly reproach Him.

   31. Now why were the eyes of Moses made to shine because of the glory
which he saw, while on the contrary[the eyes of] Paul, instead of being
made to shine, were made utterly blind? Yet we may be sure that the eyes of
Moses were not stronger than those of Paul; for they were akin in one
brotherhood of blood and flesh. But another power through grace sustained
the eyes of Moses; whereas no power was added in mercy to the eyes of Paul,
beyond their natural power, which in wrath was taken from them. But if we
say that their natural power was taken away from them, and that[it was] on
this account he was defeated and overcome by the overpowering light,--for
had their natural power remained, they would have been able to endure that
supernatural light. Yet let us be sure of this, that as often as anything
transcendent is revealed, that surpasses and transcends our nature, our
natural power is not able to stand before it. But if on the other hand
another power beyond our natural one is added to us, then by that power
received by us in excess of and beyond nature, we shall be able to stand
before any strange thing which comes upon us supernaturally.

   32. For, lo! the power of our cars and eyes is in us and is formed in
us in its natural manner; and yet our sight and hearing cannot stand before
mighty thunderings and lightnings; first, because they come with vehemence;
and secondly, because their potency suddenly surprises and astounds our
feebleness. This is what happened to Paul. For the potency of the light
suddenly surprised his feeble eyes and injured them. But the greatness of
the voice brought low his strength and entered his ears and opened them.
For they had been closed up by Jewish contentiousness as by wax. For the
voice did not plough up the ears, as the light injured the eyeballs. Why?
but because it was meet that he should hear, but not that he should see.
Therefore the doors of hearing were opened by the voice as by a key: but
the doors of sight were shut by the light that should open them. Why then
was it meet that he should hear? Clearly because by that voice our Lord was
able to reveal Himself as being persecuted by Saul. For He was not able to
show Himself by sight as being persecuted; for there was no way whereby
this should be, that the son of David should he seen fleeing and Saul
pursuing after Him.(1) For this happened in very deed with that first Saul
and with the first David. The one was pursuing; the other was being
persecuted; they both of them saw and were seen, each by the other. But
here the ear alone could hear of the persecution of the Son of David; the
eye could not see that He was being persecuted. For it was in[the person
of] others He was being persecuted, while He was Himself in heaven;--He Who
beforetime had been persecuted ill His own person while He was upon earth.
Therefore the ears[of Saul] were opened and his eyes were closed. And He
Who by sight could not represent Himself before Saul as persecuted,
represented Himself by word before him as persecuted; when he cried and
said ;--Saul, Saul, why persecutest thou Me? Accordingly, his eyes were
closed, because they could not see the persecution of Christ; but his ears
were opened, because they could hear of His persecution. So then although
the eyes of Moses were bodily eyes, as those of Paul, yet his inward eyes
were Christian; for Moses wrote of Me.(1) but the outward eyes of Paul were
open, while the inward[eyes] were shut. Then because the inward eyes of
Moses shone clear, his outward eyes also were made to shine clearly. But
the outward eyes of Paul were closed, that by the closing of those that
were outward, there might come to pass the opening of those that were
inward. For he who by the outward eyes was not able to see the Lord in His
signs, he when those bodily eyes were closed, saw with those within. And
because he had received the proof in his own person, he wrote to those who
had their bodily eyes full of light;--May He illumine the eyes of your
hearts.(2) Therefore the signs manifested to the external eyes of the Jews,
profited them not at all; but faith of the heart opened the eyes of the
heart of the Gentiles. But because, had Moses come down in his accustomed
aspect from the mountain, without that shining of countenance, and said, "I
saw there the glory of God," the faithless fathers would not have believed
him; so also, had Paul, without suffering blindness of his eyes, said, "I
heard the voice of Christ," the sons who crucified Christ would not have
received it as true. Therefore He set on Moses as in love, an excelling
sign of splendour, that the deceivers might believe that he had seen the
Divine glory; but on Saul, as on a persecutor, He set the hateful sign of
blindness, that the liars might believe that he had heard the words of
Christ; that so thou might not again speak against Moses, and that these
might not doubt concerning Paul. For God set signs on the bodies of the
blind, and sent them to those who were in error, who used to make signs
upon the borders of their garments. But they remembered not the signs on
their garments, and in the signs of the body they greatly erred. The
fathers who saw the glory of Moses, did not obey Moses; nor did the sons
who saw the blindness of Paul believe Paul. But three times in the desert
they threatened to stone Moses and his house with stones as dogs.(3) For
all congregation bade stone them with stones.(4) And thrice they scourged
Paul with rods as a dog on his body.[?](5) Thrice was I beaten with
rods.(6) These are the lions who through their love for their Lord were
beaten as dogs and were torn as flocks of sheep, those flocks that used to
stone their guardian shepherds, in order that ravening wolves might rule
over them.

   33. But the crucifiers who corrupted the soldiers with a bribe, they
perhaps said concerning Paul;--"The disciples have bribed him with a bribe;
therefore he associates with the disciples." For those who by the giving of
a bribe strove that the resurrection of our Lord might not be preached,
slandered Paul with the name of a bribe, that his revelation might not be
believed. Therefore the voice astonished him, and the light blinded him,
that his astonishment might pacify his violence, and his blindness might
put to shame his slanderers. For the voice astounded his hearing in this,
that it said meekly to him;--(Saul, why persecutes thou Me?): and the light
blinded his sight, that when the slanderers should have said that he had
received a bribe, and thereby was suborned to lie, his blindness which had
been brought about by that light might confute them, showing that it was
through it that he had been driven to speak what was true. So that those
who supposed that his hands had received a bribe, and that because of it
his lips lied, might know that his eyes had given up their light and
because of this his lips proclaimed the truth. But again for another reason
the meek voice accompanied the overpowering light; namely, that as it were
from meekness unto exaltation our Lord might produce help for the
persecutor; in like manner as also all His helps were produced, from
lowliness unto greatness. For our Lord's meekness continued from the womb
to the tomb. And observe that greatness comes close upon His lowliness, and
exaltation on His meekness. For whereas His greatness was observed in
divers things, His Divinity was revealed by glorious signs; that it might
be known that the One Who stood amongst them, was not one but two. For His
nature is not humble nature alone, nor is it an exalted nature alone; but
there are two natures that are mingled, the one with the other; the exalted
and the humble. Therefore these two natures show forth their qualities; so
that by the quality of each of the two, mankind might distinguish between
the two; that it might not be supposed that He was merely one,--He Who was
two by commingling: but that it might be known that He was two in respect
of the blending, though He was one in respect of His Being. These things
our Lord, through His humility and exaltation, taught to Paul also in the
way to Damascus.

   34. For our Lord appeared to Saul in meekness, since meekness was close
to His greatness; that because of His greatness it might be known. Who He
is Who spake meekly. For even as His disciples preached on earth of our
Lord in meekness and in exaltation,--in the meekness of His persecution,
and in the exaltation of His signs,--so also our Lord preached of Himself
in meekness and in exaltation in Paul's presence--in the exaltation of the
potency of the light which flashed, and in the meekness of that meek voice
which said; Saul, why persecutest thou Me?--so that the preaching of Him
which His disciples preached concerning Him in presence of many, should be
like to that preaching which He preached concerning Himself. But even as,
if He had not spoken meekly, it would not have been made known there that
He was meek, so, had He not appeared there as an overpowering light, it
would not have been made known there that He was exalted.

   35. And if thou shouldst say; "What necessity was there that He should
speak humbly? Could He not have convinced him also through the greatness of
the light?" Know, thou that questionest, that this rejoinder may be
returned to thee; that because it was necessary that He should speak
humbly, He therefore spoke humbly. For by Him Who is wise in all things,
there was done there nothing that was not meet to be done. For He Who has
given knowledge to artificers to do each thing severally with the
instrument meet for it, does He not Himself know that which He gives others
the power of knowing? Therefore whatsoever has been wrought or is being
wrought by the Godhead, that very thing that is wrought by Him at that
time, is for the furtherance of[God's] working at that time, even though to
the blind the Divine orderings seem contrariwise. But that we may not
restrain by constraint of words a wise enquirer, one that wishes to grow by
true persuasion as the seed by the rain-drops; know, O enquirer, that
because Saul was a persecutor. but our Lord was endeavouring to make him
persecuted instead of persecutor, therefore He of His wisdom made haste to
cry--Saul, why persecutest thou Me?--in order that, when Saul who was being
made a disciple, heard Him Who was making him a disciple, saying, Why
persecutest thou Me? he might know that the Master Whose servant he was
becoming, was a persecuted Master, and so might quickly cast away the
persecution of his former masters, and might clothe himself in the
persecuted state of his persecuted Master. Now any master who wishes to
teach a man anything, teaches him either by deeds or by words. But if he
teach him neither by words nor by deeds, the man cannot be instructed in
his craft. So that, even though our Lord did not teach Paul humility by
deeds, yet by voice He taught him endurance of persecution which the could
not teach him by deed. For before our Lord was crucified, He taught His
disciples humble endurance of persecution by deed. But after He had
finished His persecution by crucifixion, as He said, Lo! all things are
finished.(1) He could not vainly return and begin again anything which once
for all had been wisely finished. Or why again do ye seek for the
crucifixion and shame of the Son of God?

   36. For even though our Lord in His grace had beforetime brought the
majesty of His Godhead into humility, yet afterwards in His justice He
willed not again to bring back to humiliation the littleness of manhood
which had been made great. But because it was necessary that the
persecuting disciple should learn endurance of persecution, while yet it
was impossible that the Master should again come down and be persecuted
afresh; He taught him by voice that which could not be taught by deeds.
Saul, why persecutest thou Me? The explanation of which utterance is this;-
-"Saul, why art thou not persecuted in Me?" But in order that Saul might
not suppose that it was because of His weakness our Lord was persecuted,
the strength of the overpowering light which shone upon him, convinced him.
For if the eyes of Saul could not endure the shining of that light, how
could the hands of Saul hind and fetter the disciples of the Lord of that
light? But his hands had fettered the disciples, that he might learn their
power in their bonds; while his eyes could not endure the beams, that by
their strength he might learn his own weakness. But had not the power of
that light shone upon him, when the Lord said to him; Saul, why persecutest
thou Me? Then because of the madness of the pride wherein Paul was set tip
at that time, he would perhaps have said this to Him, "I am persecuting
Thee for this reason, because Thou hast said, Why persecutest thou Me? For
who is there that would not persecute Thee, when Thou, with such strength,
troublest Thy persecutor with these feeble cries." But the humility of our
Lord was heard in the voice, and the power of the light shone forth in the
beams. So Paul could not despise the humility of the voice, because of the
glory of the light.

   37. Thus were his ears brought into discipleship to the voice which he
heard, because his eyes sufficed not to endure the beams which they saw.
That marvel of the dawning of the light was shed forth upon his eyeballs
and did them hurt; and the voice of the Lord of the light entered his ears,
but did them no harm. But between the light and the Lord of the light,
which ought to have been the stronger? For if the light which was created
by Him was so overpowering, how much more overpowering tie by Whom this
very light was created! But if the Lord of the light was overpowering, as
indeed He is overpowering, how did His voice enter the hearing and not harm
it? even as that light which hurt the sight? But hear the wonder and the
marvel which our Lord wrought by His grace. For our Lord willed not to
humble that light which is His; but He being Lord of tile light humbled
Himself. But as the Lord of the light is greater than the light which is
His, so great is the glory that the Lord of the light should humble Himself
rather than tremble the light.

   38. As also in the night, while He was praying, it is written;--There
appeared to Him an angel strengthening Him.(1) But here all mouths,
celestial and terrestrial, are insufficient to give thanks to Him by Whose
hand the angels were created; that He was strengthened for the sake of
stutters by that angel who was created by His hand. As then the angel from
above stood in glory and in brightness, while the Lord of the angel, that
He might exalt man who was degraded, stood in degradation and humility; so
also here that light flashed forth in manifestation; but the Lord of the
light, for the sake of helping one persecutor, spoke with humble voice and
lowly words.

   39. For this cause therefore that light which was overpowering, because
it was not diminished, entered the eyeballs with overpowering manifestation
and injured them. But the Lord of the light, because He had lowered Himself
in order to help, His lowly voice entered the ears that had need and helped
them. But in order that the help of that voice which had become lowly,
might not fail Him, therefore the strength of that light was not lowered,
in order that because of that light, which was not lowered, the help of
that voice which was lowered, might be believed. But this is a marvel, that
until our Lord made Himself lowly in voice, Paul was not made lowly in
deed; for even as, before He came down and clothed Himself in a body, our
Lord was in exaltation with His Father; yet in His exaltation men did not
learn humility; but when He humbled Himself and came down from His
exaltation, then by His humbleness humility was soon among men; so again
after His resurrection and ascension He was in glory at the right hand of
God His Father, but by that His exaltation, Paul did not learn humility.
Therefore He that was exalted and sat at the right hand of His Father,
ceased from glorious and lofty speech, and He cried as one wronged and
oppressed, with feeble and meek words, saying,--Saul, Saul, why persecutest
thou Me? Thus, humble words prevailed over harsh bridles. For by humble
words, as by bridles, the persecuted led the persecutor from the broad way
of the persecutors into the narrow way of the persecuted. And since all the
signs that were done in the Name of our Lord did not convince Paul, our
Lord made haste to meet with humility him who was hastening on the way to
Damascus in the vehemence of pride. Thus by His humble words, the harsh
vehemence of pride was checked.

   40. He then Who used humble words with Paul His persecutor, He also
used humble sayings with the Pharisee. For so great is the power of
humility that even God Who overcomes all did not overcome without it.
Humility was able also in the wilderness to bear the burden of the stiff-
necked people. For against the people who were more stubborn than all men,
was set Moses who was more meek than all men. For God Who needs not
anything, when He had set free the people, afterwards had need of the
humility of Moses, that this humility might endure the wrath and murmuring
of the People that provoked him. For humility alone could endure the
gainsayings of that people, which the signs of Egypt and the prodigies
(wrought) in the desert could not subdue. For when pride had wrought
divisions amongst the people, humility by its prayer used to close up their
divisions. If then the humility of the Stammerer endured six hundred
thousand, how much more exceedingly did the humility of Him, Who gave
speech to the Stammerer endure? For the humility of Moses is a shadow of
the humility of our Lord.

   41. Our Lord then saw that Simon the Pharisee did not believe the signs
and wonders which he had seen. He came to him to persuade him with humble
words; and humble utterances overcame him, whom mighty wonders had not
overcome. What then are the wonders which that Pharisee had seen? He had
seen the dead raised to life, the lepers cleansed, the blind with eyes
opened. These signs compelled that Pharisee to entertain our Lord as a
prophet. But he who entertained Him as a prophet, changed so as to despise
Him for one who had not knowledge, saying (namely);-Had this man been a
prophet, He would have known that this woman--who had approached Him--is a
sinner. But we may despise the Pharisee and say, Had he been a man of
discernment,(1) he would have learned from that sinful woman, who
approached our Lord, not that He was a prophet, but the Lord of the
Prophets. For the tears of the sinful woman testified, that it was not a
prophet they were propitiating, but Him, Who, as God, was wroth with her
sins. For, because the prophets sufficed not to raise sinners to life, the
Lord of the prophets came down to heal those who were in evil case. But
what physician is there who hinders the smitten, that they should not come
to him, O blind Pharisee, as it befel that she came to our Physician! For
why did the smitten woman approach Him,--she, whose wounds were healed by
her tears? He Who had come down to be a fountain of healing amongst the
diseased, was proclaiming this;--Let every one that is athirst, come and
drink.(2) But when the Pharisees, this man's companions, murmured at the
healing of sinners, the Physician taught concerning His art, that the door
is opened for the diseased and not for the whole, for they that are whole
need not a physician but they that are sick.(3) Therefore the praise of the
physician is the healing of the diseased;--that the shame of the Pharisee
who reproved the praise of our physician may be greater. But our Lord used
to show signs in the streets; and also when He entered into the house of
the Pharisee, He showed signs which were greater than those He had shown
outside. For in the street He made whole the bodies that were sick, but
within He healed the souls that were diseased. Outside, He raised to life
the mortality of Lazarus: but within, He raised to life the mortality of
the sinful woman. He restored the living soul to the corpse from which it
had gone out; And He expelled from the sinful woman the deadly sin which
dwelt within her. But the blind (Pharisee) who was insufficient for great
things, because of the great things which he saw not, belied those small
things which he had seen. For he was a son of Israel who attributed
weakness to his God, and not to himself. For (Israel said), Though He smote
the rock and the waters flowed, can He also give us bread?(4) But when our
Lord saw his weakness, that it missed the great things and, because of
them, the small things also, He hasted to put forward a simple word, as
though for a babe that was being reared on milk, and was not capable of
solid food.

   42. For by that wherein thou knewest, O Pharisee, that our Lord was not
a prophet, by that very thing it was proved that thou didst not know the
prophets. For by this that thou saidst;--Had this man been a prophet, he
would have known, thou showest herein that (in thy esteem) whoever is a
prophet knows all things. But lo! some matters were hidden from the
prophets; how then dost thou attribute the revelation of all hidden things
to the prophets? But this unwise teacher who perverted the scriptures of
the Prophets, did not even understand what he read in the scriptures. For
it was not only that the greatness of the Lord was not discerned by that
Pharisee, but he did not even discern the weakness of the prophets. For our
Lord, as knowing all things, allowed that sinful woman to come in and
receive His peace. But Elisha, as one ignorant, said to the Shunamite;--
Peace to thee and peace be to the child.(5) Accordingly he who supposed
that our Lord was proved not to be a prophet, was himself proved not to
know the Prophets. When the mind contains malice and cannot refrain, then
that malice which is in it, is cunning in finding a pretext for opening a
door; but in case that pretext, in which the deceiver takes refuge is
confuted, he knows that within this there is another concealed which he may
employ.

   Now observe this son of Israel, how he was like Israel in stubbornness.
For heathenism was bound up in the mind of the People; therefore Moses was
taken away from them, that the wickedness that was within them might become
manifest. But that they might not be put to shame, and that it might not be
known how they were seeking idols, they first sought for Moses, and then
for idols. As for this Moses, we know not what has become of him.(1) And if
God, Who cannot die, brought thee out of Egypt, why dost thou seek for a
man, who at some time must die? Yet they did not desire Moses, that he
should become a god to them; because Moses could hear and see and reprove;
but they sought for a god who could neither hear nor see nor reprove. But
whensoever Moses shall have died, what shall remain of him? For behold, thy
God is a living God, and lo! He has revealed Himself to thee by living
testimonies. For the bright cloud was at that time overshadowing them, and
they had the pillar of light in the night-time. Water flowed for them from
the rock, and they drank its streams. They were delighted every day by
tasting that manna, the fame of which we have heard. How was Moses far from
thee? Behold the signs of Moses surround thee. Or how does the person of
Moses profit thee, when thou hast such a guide as this? If thy garments
wear not old, and a temperate air refreshes thee, if the heat and the cold
do not hurt thee, and thou hast rest from war, and art far removed from the
fear of Egypt,--what thing then was lacking to Israel that he sought for
Moses? Open heathenism was lacking to him. For it was not for Moses that he
sought, but on the pretext of Moses' absence he followed after the calf.
Thus briefly have we showed, that when the mind is full of anything, but an
opposing reason meets it, then it forces it by violence to open for it a
door to that which it desires.

   43. Thou too, O Pharisee, athirst for blasphemy, what sawest thou in
our Lord, to show that He was not a prophet? For lo! the things that belong
to the Lord of the Prophets were seen in Him. For the gushing tears made
haste to proclaim that they were shed as before God. The sorrowing kisses
testified that they sought to win over the creditor to tear up the debt-
bonds. The goodly ointment of the sinful woman proclaimed that it was a
bribe of penitence. These medicines the sinful woman offered to her
Physician, that by her tears He might wash away her stains, by her kisses
He might heal her wounds, by her sweet ointment He might make her evil name
sweet as the odour of her ointment. This is the Physician who heals men by
the medicines which they bring to Him. These marvels were shown at that
time; but to the Pharisee instead of these there appeared blasphemy. For
what could be established in the weeping of the sinful woman, but that He
can justify sinners? Else, judge thou in thy mind, O blind teacher, why was
that mournful weeping in the joyful feast, so that, while they were making
merry with food, she was in bitterness with her tears? Because she was a
sinner, her deeds were unchaste, and these (deeds) she was wont to do. But
if at that time, from the wantonness of sinners she was turned to chastity,
then acknowledge, thou who saidst He is not a prophet, that He is One who
makes those chaste that have been wanton. For by this, that thou knowest
that she is a sinner, and by this, that thou seest her now penitent, search
out where is the power that changed her. For he ought to have fallen down
and worshipped Him Who, while silent, in His silence turned to chastity
those sinners whom the Prophets by their vehement utterances could not turn
to chastity. A wonderful and marvellous thing was seen in the house of the
Pharisee; a sinful woman that sat and wept, and she who wept said not
wherefore she wept; nor did He at Whose feet she sat say to her, Why
weepest thou? The sinner did not need with her lips to petition our Lord,
because she believed that He knew, as God, the petitions that were hidden
in her tears. Nor did our Lord ask her, What hast thou done? For He knew
that by her pure kisses she was atoning for her transgressions. So then
she, because she believed that He knew the things that were hidden, offered
to Him her prayers in her heart; for knowing secret things He had no need
of the outward lips. If then the sinner, because she knew that our Lord was
God, sought not to persuade Him with her lips; and our Lord, because as God
He discerned her thoughts, therefore questioned her not; dost not thou, O
tyrant Pharisee, from the silence of both understand the position of both;
that she was praying as to God in her heart, and that He as God was in
silence searching out her thoughts? But the Pharisee could not see and
understand these things, because he was a son of Israel who though
perceiving, saw not, and though he heard, understood not. Though then our
Lord knew that that Pharisee thought evil thoughts concerning Him, He
confuted him gently and not harshly. For sweetness came down from on high
to break down the bitterness with which the Evil One had stamped us.
Therefore our Lord taught that Pharisee of Himself and in Himself, as
though saying, Even as I, though I knew the evil things in thy heart, yet
gently persuaded thee, so though I knew the evil things of this woman, I
mercifully received her.

   But let us hear how long-suffering was drawn after the hasty thought,
so as to draw it from haste to understanding. A certain creditor had two
debtors. One owed five hundred dinars, and the other dinars.--(Be not
wearied, O hearer, at the length of the repetition of the parable, lest
thou be contrary to Him Who in the parable was long-suffering for the sake
of giving help.)--At length, when neither of them had wherewithal to pay,
he forgave them both. Which of them dost though think would love him more?
Simon said to Him, I suppose that he, to whom more was forgiven. Our Lord
said to him, Thou has rightly judged. Our Lord in His justice commended the
perverse (Pharisee), because of the right judgment, which he had judged,
though he in his wickedness had answered the good Lord concerning the mercy
He had wrought. Now many things are laid up in this parable; for it is a
treasury full of many helps. Why then did our Lord require that the
Pharisee should pass judgment for Him between the two debtors? Was it not
that the greatness, coming after the littleness, might show itself that
nothing of the littleness was drawn after the greatness? For our Lord,
since He knew the secret things, was long-suffering and questioned Simon,
that those might be put to shame who, though not knowing, were hasty to
blame, but not to enquire. For if, O man, before I heard thy judgment
passed, I judged not of it, why didst thou, before thou heardest from Me,
the case of the sinful woman, hastily blame? Now this was done for our
instruction, that we might be swift to enquire, but slow to pass our
sentence. For had that Pharisee been long-suffering, lo! that pardon which
our Lord in the end gave to the sinful woman, would have taught him
everything. Long-suffering is wont to acquire all things for those that
acquire it.

   44. But again; through the forgiveness of the two debtors, our Lord led
into forgiveness him who was in need of forgiveness, yet in whose eyes the
forgiveness of debts was hateful. For though the debts of the Pharisee
himself needed forgiveness, yet the forgiveness of the debts of the sinful
woman was hateful in his eyes. For had there been this forgiveness of debts
in the mind of the Pharisee, it would not have been in his eyes disgraceful
that that sinful woman should have come for forgiveness of her debts to God
and not to the priests; for the priests could not forgive sins such as
those. But this sinful woman from the glorious works which our Lord did,
believed that He could also forgive sins. For she knew that whoso is able
to restore the members of the body, is able also to cleanse away the spots
of the soul. But the Pharisee, though he was a teacher, did not know this.
For the teachers of Israel were wont to be fools, put to shame by the
despised and vile. For they were put to shame by that blind man to whom
they said;--We know that this man is a sinne.(1) But he said to them:--How
did He open my eyes? lo! God hears not sinners.(1) These are the blind
teachers who were made guides to others; and their perverse path was made
straight by a blind man.

   45. But hear ye the marvel that our Lord wrought. Because that Pharisee
supposed that our Lord did not know that the woman who touched Him was a
sinner; our Lord made the lips of the Pharisee like the strings of a harp;
and by his very lips He sang how she was trampling under foot his sins,
though he knew it not. And he who as though he knew had blamed, was found
to be a harp, whereto another could sing of that which he knew. For our
Lord compared the sins of the sinful woman to five hundred dinars, and
caused them to pass into the hearing of the Pharisee by the parable which
he heard; and again brought them forth from his mouth in the judgment he
gave; though Simon knew not, when he was judging, that those five hundred
dinars denoted the sins of the sinful woman. And (the Pharisee) who thought
concerning our Lord that He had not knowledge of her sins, was himself
found not to have knowledge of them, when he heard of those debts in the
parable, and gave judgment concerning them with his voice. But when it was
explained to him at last by our Lord. then the Pharisee knew that alike his
ears and also his lips were, as it were, instruments for our Lord, through
which He might sing the glories of His knowledge.

   For this Pharisee was the fellow of those scribes, whose sentence by
their own mouths our Lord gave against them;-- What then will the Lord of
the vineyard do to those husbandmen?(2) They say unto Him, against
themselves:--He will terribly destroy them, and will hire out the vineyard
to husbandmen who will render unto Him the fruit in its season. This is the
Godhead to which all things are easy, which by the mouths, the very mouths
that blasphemed it, pronounced the sentence of those very mouths against
them.

   46. Glory then be to Him the Invisible, who clothed Himself in
invisibility, that sinners might he able to draw near to Him. For our Lord
did not repel the sinful woman as the Pharisee expected; inasmuch as He
descended from the height which no man can reach unto, altogether in order
that lowly publicans, like Zaccheus, might reach unto Him. And the Nature
which none can handle, clothed Itself in a body, altogether in order that
all lips(3) might kiss His feet as the sinful woman did. For the sacred
soul was hidden within the veil of flesh, and so touched all unclean lips
and sanctified them. Thus He Whom His appetite was supposed to invite to
feasting, His feet invited to tears; He was the good Physician, who came
forth to go to the sinful woman who was seeking Him in her soul. She then
anointed the feet of our Lord, who (anointed) not His head,--she who was
trodden down in the dust by all. For those Pharisees who justified
themselves and despised all (else), trod her down. But He the Merciful,
Whose pure body sanctified her uncleanness, had pity on her.

   47. But Mary anointed the head of our Lord's body,(4) as a token of the
better part which she had chosen. And Christ prophesied concerning that
which her soul had chosen. While Martha was cumbered with serving, Mary was
hungering to be satisfied with spiritual things by Him Who also satisfies
us with bodily things. So Mary refreshed Him with precious ointment, as He
had refreshed her with His exalted teaching. Mary by the oil showed forth
the mystery of His mortality, Who by His teaching mortified the
concupiscence of her flesh.

Thus the sinful woman by the flood of her tears, in full assurance was
rewarded with remission of sins from beside His feet; and she who had the
issue of blood, stole healing from the hem of His garment. But Mary
received blessing openly from His mouth, as a reward of the service of her
hands upon His head. For she poured out on His head the precious ointment,
and received from His mouth a wonderful promise. This is the ointment which
was sown above and yielded fruit below. For she sowed it on His head and
gathered its fruit from between His lips ;--She shall have a name and this
memorial in every place where My Gospel shall be preached. (1) Accordingly,
what she then received of Him, He is able to cause to pass unto all
generations: ant in no generation can any hinder it. For the ointment which
she poured upon His head, gave its odour in presence of all the guests and
refreshed Him; so also the goodly name which He gave her, passes down
through all generations and brings honour to her. Even as all who were at
the feast were sensible of her ointment; it was meet that all who come into
the world should be sensible of her triumph. This is a loan whereof the
increase is exacted in all generations.

   48. Now Simeon the priest, when he took Him up in his arms to present
Him before God, (2) understood as he saw [Him] that He was not presenting
Him, but was being himself presented. For the Son was not presented by the
servant to His Father, hut the servant was presented by the Son to his
Lord. For it is not possible that He, by Whom every offering is presented,
should be presented by another. For the offering does not present him that
offers it; but by them that offer are offerings presented. So then He Who
receives offerings gave Himself to be offered by another, that those who
presented Him, while offering Him, might themselves be presented by Him.
For as He gave His body to be eaten, that when eaten It might quicken to
life them that ate Him; so He gave Himself to be offered, that by His Cross
the hands of them that offered Him might be sanctified. So, then, though
the arms of Simeon seemed to be presenting the Son, yet the words of Simeon
testified that he was presented by the Son. Therefore we can have no
dispute concerning this, because that which was said put an end to
dispute;--Now lettest Thou Thy servant depart in peace. (3) He then who is
let depart to go in peace to God, is presented as an offering to God. And
in order to make known by whom he was presented, he said,--For lo! mine
eyes have seen Thy mercy. (4) If there was no grace wrought on him, why
then did he give thanks? But rightly did he give thanks, that he was
thought worthy to receive in his arms Him, Whom angels and prophets greatly
desired to see. For lo! mine eyes have seen Thy mercy. Let us understand
then and see. Is mercy that which shows mercy to another, or is it that
which receives mercy from another? But if mercy is that which shows mercy
to all, well did Simeon call our Lord by the name of the mercy that showed
mercy to him,--Him Who freed him from the world which is full of snares,
that he might go to Eden which is full of pleasures; for he who was priest
said and testified that he was offered as an offering, that from the midst
of the perishing world he should go and be stored up in the treasure-house
which is kept safe. For one for whom it may be that what he has found
should be lost, to him it belongs to be diligent that it should be kept
safe. But for our Lord it could not be that He should be lost; but by Him
the lost were found. So then, through the Son Who could not be lost. the
servant who was very desirous not to be lost, was presented. Lo! mine eyes
have seen Thy mercy. It is evident Simeon received grace from that Child
Whom he was carrying. For inwardly he received grace from that Infant, Whom
openly he received in his arms. For through Him Who was glorious, even when
He was carried, being small and feeble, he that carried Him was made great.

   49. But inasmuch as Simeon endured to carry on his weak arms that
Majesty which the creatures could not endure, it is evident that his
weakness was made strong by the strength which he carried. For at that time
Simeon also along with all creatures was secretly upheld by the almighty
strength of the Son. Now this is a marvel, that outwardly it was he that
was strengthened that carried Him Who strengthened him; but inwardly it was
tile strength that bore its bearer. For the Majesty straitened itself, that
they who carried it might endure it; in order that as far as that Majesty
stooped to our littleness, so far should our love be raised up from all
desires to reach that Majesty.

   50. So likewise the ship that carried our Lord; it was He that bare it,
in that He stayed from it the wind that would have sunk it. Peace, for thou
art shut up. While He was on the sea, His arm reached even to the fountain
of the wind, (1) to shut it up. The ship bare His manhood, but the power of
His Godhead bare the ship and all that was therein. But that He might show
that even His manhood needed not the ship, instead of the planks which a
shipwright puts together and fastens, He like the Architect of creation,
made the waters solid and joined them together and laid them under His
feet. So the Lord strengthened the hands of Simeon the Priest, that his
arms might bear up hi the Temple the strength that was bearing-up all; as
He strengthened the feet of Simeon the Apostle, that they might bear
themselves up on the water. And so that name which bore the first-begotten
in the Temple was afterwards borne up by the first-begotten in the sea;
that He might show that as in the sea the drowning was borne up by Him, He
did not need to be borne by Simeon on the dry ground. But our Lord bare
Simeon up openly in the midst of the sea to teach that also on the dry land
He supported him secretly.

   51. Accordingly, the Son came to the servant; not that the Son might be
presented by the servant, but that by the Son the servant might present to
His Lord Priesthood and Prophecy, to be laid up with Him. For prophecy and
priesthood, which were given through Moses, were handed down, both of them,
and reached to Simeon. For he was a pure vessel, who sanctified himself
that he might be like Moses, capable for both of them. There are small
vessels which are capable for great gifts. There are gifts for which one is
capable, by reason of their. grace; yet many are not capable for them, by
reason of their greatness. Thus, then, Simeon presented our Lord, and in
Him offered both these things; so that that which was given to Moses in the
wilderness, was received from Simeon in the Temple. But seeing that our
Lord is the vessel wherein all fulness dwells, when Simeon was offering Him
before God, he poured over Him (as a drink-offering) those two (gifts),
priesthood from His hands and prophecy from His lips. Priesthood continued
oil the hands of Simeon, because of his purifications; and prophecy dwelt
in operation upon his lips, because of revelations. When then these two
powers saw Him who was Lord of both, they two united together and poured
themselves into the vessel that was capable of both; that could contain
priesthood and kingdom and prophecy. That Infant then, who was wrapped in
swaddling clothes, because of His graciousness, clothed Himself in
priesthood and prophecy because of His Majesty. For Simeon clothed Him in
these, and gave Him to her who had wrapped Him in swaddling clothes. For
when he gave Him to His mother, he gave along with Him the priesthood; and
when he prophesied to her concerning Him, This (child) is set for the fall
and rising again, (2) he gave prophecy also with Him.

   52. Then Mary received her firstborn and went forth. He was outwardly
wrapped in swaddling clothes, but secretly He was clothed with prophecy and
priesthood. Whatsoever then was handed down from Moses, was received from
Simeon, but continued and was possessed by the Lord of both. So then the
steward first, and the treasurer lastly, handed over the keys of priesthood
and prophecy to Him who has authority over the treasurer of them both.
Therefore, His Father gave Him the spirit not by measure, (1) because all
measures of the spirit are under his hand. And that our Lord might show
that He received the keys from the former stewards, He said to Simeon: To
thee I will give the keys of the doors. (2) But how should He have given
them to another, had He not received them from another? So, then, the keys
which He had received from Simeon the priest, them He gave to another
Simeon the Apostle; that even though the People had not hearkened to the
former Simeon, the Gentiles might hearken to the latter Simeon.

   53. But because John also was the treasurer of baptism, the Lord of the
stewardship came to him to receive from him the keys of the house of
reconciliation. For John used to wash away in common water the blemishes of
sins; that bodies might become meet for the garment of the Spirit, given by
our Lord. Therefore, because the Spirit was with the Son, He came to John
to receive from him baptism, that He might mingle with the visible waters
the invisible Spirit; that they whose bodies should feel the moistening of
the water, their souls should feel the gift of the Spirit; that even as the
bodies outwardly feel the pouring of the water upon them, so the souls
inwardly may feel the pouring of the Spirit upon them. Accordingly, even us
our Lord when He was baptised, was clothed in baptism and carried baptism
with Him, so also when He was presented in the Temple, He put on prophecy
and priesthood, and went forth bearing the purity of the priesthood upon
His pure members, and bearing the words of prophecy in His wondrous ears.
For when Simeon was sanctifying the body of the Child who sanctifies all,
that body received the priesthood in its sanctification. And again, when
Simeon was prophesying over Him, prophecy quickly entered the hearing of
the Child, For if John leaped in the womb and perceived the voice of the
Mother of our Lord, (3) how much more should our Lord have heard in the
Temple? For lo! it was because of Him that John knew (so as) to hear in the
womb.

   54. Accordingly, each one of the gifts that was stored up for the Son,
He gathered from their true tree. For He received baptism from the Jordan,
even though John still after Him used to baptise. And He received
priesthood from the Temple, even though Annas the High Priest exercised it.
And again, He received prophecy which had beets handed down amongst the
righteous, even though by it Caiaphas in mockery platted a crown for our
Lord, and He received the kingdom from the house of David, even though
Herod held the place and exercised it.

   55. This is He Who flew and came down from on high; and when all those
gifts which He had given to those of old time saw Him, they came flying
from every quarter and rested on Him their Giver. For they gathered
themselves together from every side, to come and be grafted into their
natural tree. For they had been grafted into hitter trees, namely into
wicked kings and priests. Therefore they hastened to come to their sweet
parent-stock; namely to the Godhead Who in sufficiency came down to the
people of Israel, that the parts of Him might be gathered to Him. And when
He received of them that which was His own, that which was not His own was
rejected; since for the sake of His own He had borne also with that which
was not His own. For He bore with the idolatry of Israel, for the sake of
His priesthood; and He bore with its diviners, for the sake of His
prophets; and He bore with its wicked dominion, for the sake of His holy
crown.

   56. But when our Lord took to Himself Priesthood from them, He
sanctified by it all the Gentiles. And again, when He took to Himself
prophecy, He revealed by it His couusels to all nations. And when he wove
His crown, He bound the strong One who takes all men captive, and divides
his spoils. These gifts were barren, with the fig-tree, which while it was
barren of fruit made barren such glorious powers as these. Therefore as
being without fruit, it was cut off, that these gifts might pass forth from
it and bring forth fruit abundantly among all the Gentiles.

   57. So He, Who came to make our bodies abodes for His indwelling,
passed by all those dwelling-places. Let each one of us then be a dwelling-
place for Him Who loves me. Let us come to Him and make our abode with Him.
This is the Godhead Whom though all creation cannot contain, yet a lowly
and humble soul suffices to receive Him.


ON ADMONITION AND REPENTANCE.

   1. Not of compulsion is the doctrine; of free-will is the word of life.
Whoso is willing to hear the doctrine, let him cleanse the field of his
will that the good seed fall not among the thorns of vain enquirings. If
thou wouldst heed the word of life, cut thyself off from evil things; the
hearing of the word profits nothing to the man that is busied with sins. If
thou willest to be good, lore not dissolute customs. First of all, trust in
God, and then hearken thou to His law.

   2. Thou canst not hear His words, while thou dost not know thyself; and
if thou keepest His judgments while thy understanding is aloof from Him,
who will give thee thy reward? Who will keep for thee thy recompense? Thou
wast baptised in His Name; confess His Name! In the Persons and in the
naming, Father and Son and Holy Spirit, three Names and Persons, these
three shall be a wall to thee, against divisions and wranglings. Doubt not
thou of the truth, lest thou perish through the truth. Thou wast baptised
from the water; thou hast put on Christ in His naming; the seat of the Lord
is on thy person and His stamp on thy forehead. See that thou become not
another's, for other Lord hast thou none. One is He Who formed us in His
mercy; one is He Who redeemed us on His cross. He it is Who guides our
life; He it is Who has power over our feebleness; He it is Who brings to
pass our Resurrection. He rewards us according to our works. Blessed is he
that confesses Him, and hears and keeps His commandments! Thou, O man, art
a son of God Who is high over all. See that thou vex not by thy works the
Father Who is good and gracious.

   3. If thou art wroth against thy neighbour, thou art wroth against God;
and if thou bearest anger in thy heart, against thy Lord is thy boldness
uplifted. If in envy thou rebukest, wicked is all thy reproof. But if
charity dwell in thee, thou hast on earth no enemy. And if thou art a true
son of peace, thou wilt stir up wrath in no man. If thou art just and
upright, thou wilt not do wrong to thy fellow. And if thou lovest to be
angry, be angry with the wicked and it will become thee; if to wage war
thou seekest, lo! Satan is thy adversary; if thou desirest to revile,
against the demons display thy curses. If thou shouldst insult the King's
image, thou shalt pay the penalty of murder; and if thou revilest a man,
thou revilest the image of God. Do honour to thy neighbour, and lo! thou
hast honoured God. But if thou wouldst dishonour Him, in wrath assail thy
neighbour!

   4. This is the first Commandment,--Thou shalt love the Lord thy God
with all thy heart and thy soul, and with thy might according as thou art
able. The sign that thou lovest God, is this, that thou lovest thy fellow;
and if thou hatest thy fellow, thy hatred is towards God. For it is
blasphemy if thou prayest before God while thou art wroth. For thy heart
also convicts thee, that in vain thou multipliest words: thy conscience
rightly judges that in thy prayers thou profitest nought. Christ as He hung
on the height of the tree, interceded for His murderers; and thou (who art)
dust, son of the clay, rage fills thee at its will. Thou keepest anger
against thy brother; and dost thou yet dare to pray? Even he that stands on
thy side, though he be not neighbour to thy sins, the taint of iniquity
reaches unto him, and his petition is not heard. Leave off rage and then
pray; and unless thou wouldst further provoke, restrain anger and so shalt
thou supplicate. And if he (the other) is not to encounter thee ill fury,
banish rage from that body, because it is holden with lusts.

   5. Thou hast a spiritual nature; the soul is the image of the Creator;
honour the image of God, by being in agreement with all men. Remember
death, and be not angry, that thy peace be not of constraint. As long as
thy life remains to thee, cleanse thy soul from wrath; for if it should go
to Sheol with time, thy road will be straight to Gehenna. Keep not anger in
thy heart; hold not fury in thy soul; thou hast not power over thy soul,
save to do that which is good. Thou art bought with the blood of God; (1)
thou art redeemed by the passion of Christ; for thy sake He suffered death,
that thou mightest die to thy sins. His face endured spitting, that thou
mightest not shrink from scorn. Vinegar and gall did He drink, that thou
mightest be set apart from wrath. He received stripes on His body, that
thou mightest not fear suffering. If thou art in truth His servant, fear
thy holy Lord; if thou art His true disciple, walk in thy Master's
footsteps. Endure scorn from thy brother, that thou mayest be the companion
of Christ. Display not anger against man, that thou be not set apart from
thy Redeemer.

   6. Thou art a man, the dust of the earth, clay, kinsman of the clod;
thou art the son of the race of beasts. If thou knowest not thy honour;
separate thy soul from animals, by works and not by words. If thou lovest
derision, thou art altogether as Satan; and if thou mockest at thy fellow,
thou art the mouth of the Devil; if against defects and flaws, in
(injurious) names thou delightest, Satan is not in creation but his place
thou hast seized by force. Get thee far, O man, from this; for it is
altogether hurtful; and if thou desirest to live well, sit not with the
scorner, lest thou become the partner of his sin and of his punishment.
Hate mockery which is altogether (the cause of weeping), and mirth which is
(the cause of) cleansing. And if thou shouldst hear a mocker by chance,
when thou art not desiring it, sign thyself with the cross of light, and
hasten from thence like an antelope. Where Satan lodges, Christ will in
nowise dwell; a spacious dwelling for Satan is the man that mocks at his
neighbour; a palace of the Enemy is the heart of the mocker. Satan does not
desire to add any other evil to it. Mockery is sufficient for him to supply
the place of all. Neither his belly nor yet his purse can (the sinner) fill
with that sin of his. By his laughter is the wretch despoiled, and he knows
not nor does he perceive it. For his wound, there is no cure; for his
sickness, there is no healing; his pain, admits no remedy; and his sore,
endures no medicine. I desire not with such a one to put forth my tongue to
reprove him: enough for him is his own shame; sufficient for him is his
boldness. Blessed is he that has not heard him; and blessed is he that has
not known him. Be it far from thee, O Church, that he should enter thee,
that evil leaven of Satan!

   7. Narrow is the way of life, and broad the way of torment; prayer is
able to bring a man to the house of the kingdom. This is the perfect work;
prayer that is pure from iniquity. The righteousness of man is as nothing
accounted. The work of men, what is it? His labour is altogether vanity.
(2) Of Thee, O Lord, of Thy grace it is that in our nature we should become
good. Of Thee is righteousness, that we from men should become righteous.
Of Thee is the mercy and favour, that we from the dust should become Thy
image. Give power to our will, that we be not sunk in sin! Pour into our
heart memory, that at every hour we may know Thy honour! Plant Thou truth
in our minds, that we perish not among doubts! Occupy our understanding
with Thy law, that it wander not in vain thoughts! Order the motions of our
members, that they bring no hurt upon us! Draw thou near to God, that Satan
may flee from thee. Cast out passions from thy heart, and lo! thou hast put
to flight the enemy. Hate thou sins and wickedness, and Satan at once will
have fled. Whatsoever sins thou servest, thou art worshipping secret idols.
Whatsoever transgressions thou lovest, thou art serving demons in thy soul.
Whensoever thou strivest with thy brother, Satan abides in peace.
Whensoever thou enviest thy fellow, thou givest rest to Devils. Whensoever
thou tellest the shortcoming of others who are not present, thy tongue has
made a harp for the music of the devil. Whensoever hatred is in thy soul,
great is the peace of the Deceiver. Whensoever thou lovest incantations,
thy labour is altogether of the left hand. (1) If thou lovest unseemly
discourse, thou preparest a feast for demons. For this is the worship of
idols, the working of the lusts (of the flesh).

   8. If so be thou givest a gift in pride, this is not of God. If thou
art lifted up by reason of thy knowledge, thou hast denied the grace of
God. If thou art poor and proud, lo! thy end is in thy torment. If thou art
haughty and needy, lo! thy need is toward thy destruction. If thou art sick
and criest out, lo! thy trouble is full of harm. If thou art in need of
food, yet thy mind longs for riches; thy distress is with the poor, but thy
torment with the rich. If thou shalt look unchastely, and shalt desire thy
neighbour's wife, lo! thy portion shall be with the adulterers, and thy
hell with the fornicators. Let thine own fountain be for thyself, and drink
waters from thy well. Let thy fountains be for thyself alone, and let not
another drink with thee. (2) Require purity of thy body as thou requirest
of thy yoke-fellow. Thou wouldst not have her commit lewdness, the wife of
thy youth, with another man; commit not thou lewdness with another woman,
the wife of a different husband. Let the defilement of her be hateful in
thine eyes; keep aloof from it altogether. Chastity beseems the wife;
purity is as her adornment; law becomes the husband; justice is the crown
for his head. Desire not thou the bed of thy neighbour lest another desire
thy bed. Preserve purity in thy marriage, that thy marriage may be holy.
His conscience reproves the man, who corrupts the wife of his neighbour. He
fears, and deceives through terror, whoso has engaged in fornication.
Darkness is dearer to him than light, whose manner of life is not pure.
Every hour he stands in dread, who commits adultery secretly. The adulterer
is also a thief who breaks into houses in darkness. The very place reproves
him, where he does the evil and wickedness. He enters the chamber and sins;
in the darkness he does his will. The time will come when it shall be
disclosed, when his secret deeds shall be manifested. With what eyes dost
thou look towards God in prayer? What hands dost thou raise when thou
askest pardon? Be ashamed and dismayed for thyself, that thou art void of
understanding. If when thy neighbour see thee, thou art ashamed and
dismayed, how much more shouldst thou be ashamed before God Who sees all?
Thou art like the sow, (3) thy companion, that wallows altogether in mire.
Even in seeing, thou mayest sin, if thy mind is not watchful; and in
hearing thou mayest transgress, if thou dost not guard thy hearing. The
fornicator's heart waxes wanton through speech that is full of uncleanness.
The passion hidden in the mind, sight and hearing awaken it.

   9. He puts on garments of shame who desires to commit fornication, that
from the lust of raiment, lewdness may enter and dwell in his heart. Make
thou not snares of thy garments for that which is openly wanton. Speak not
a word in craftiness, nor dig thy neighbour's well. Look not after the
harlot; be not snared by the beauty of her face. She is even as the dog
that is mad, yea, much more bold than it. Modesty is removed from her face,
she knows not what shame is. With spitting accept her person; with reviling
meet herself; with a rod pursue her like a dog, for she is like one, and to
be compared with such. Reject the sweetness of her words lest thou fall
into her net. She empties purses and wallets, and her gains are without
number. Flee from her, for she is the daughter of vipers, that she tear not
in pieces thy whole body.

   10. Thou shalt not slander any man, lest they call thee Satan. If thou
hatest the name, go not near to the act; but if thou lovest the act, be not
angry at the name Count thyself rebuked first of all by the beasts and
birds, how that every kind cleaves to its kind; and so agree thou with thy
yokefellow. Rejoice not in men's dishonour, that thou become not a Satan
thyself. If evil should happen to him that hates thee, see thou rejoice
not, lest thou sin. If thine adversary should fall, be thou in pain and
mourning. Keep thy heart with all diligence,(1) that it sin not in secret;
for there is to be a laying bare of thoughts and of actions. Employ thy
hands in labour, and let thy heart meditate in prayer. Love not vain
discourse, for discourse that shall be profitable alike to the sold and the
body lightens the burden of thy labour.

   11. Does the poor man cry at thy door? Arise and open for him gladly:
refresh him when he is wearied; sustain his heart, for it is sad. Thou
knowest by experience the affliction of poverty: receive not others in thy
house, and drive not out the beggar. Have thou also a law, a comely law for
thy household. Establish an order that is wise, that the abjects laugh not
at time. Be careful in all thy doings, that thou be not a sport for fools;
be upright and prudent, and both simple and wise.(2) Let thy body be quiet
and cheerful, thy greeting seemly and simple; thy discourse without fault,
thy speech brief and savoury; thy words few and sound, full of savour and
understanding. Speak not overmuch, not even words that are wise;(2) for all
things that are overmany, though they be wise are wearisome.--To them of
thy household be as a father. Amongst thy brethren esteem thyself least,
and inferior amongst thy fellows, and of little account with all men. With
thy friend keep a secret; to those that love thee be true. See that there
be no wrangling; the secrets of thy friends reveal not, lest all that hear
thee hate thee and esteem thee a mischiefmaker, With those that hate thee
wrangle not, neither face to face nor yet in thy heart. No enemy shalt thou
have but Satan his very self. Give counsel to the wife thou hast wedded;
give heed to her doings; as stronger thou art answerable that thou shouldst
sustain her weakness. For weak is womankind, and very ready to fall. Be
thou as a hawk, when kindle (to anger), but when wrath departs from thee,
be gladsome and also firm, in the blending of diverse qualities. Keep
silence among the aged; to the elders give due honour. Honour the priests
with diligence, as good stewards of the household. Give due hon-our to
their degree, and search not out their doings. In his degree the priest is
an angel, but in his doings a man. By mercy he is made a mediator, between
God and mankind.

   12. Search not out the faults of men; reveal not the sin of thy fellow;
the shortcomings of thy neighbours, in speech of the mouth repeat not. Thou
art not judge in creation, thou hast not dominion over the earth. If thou
lovest righteousness, reprove thy soul and thyself. Be thou judge unto
thine own sins, and chastener of thy own transgressions. Make thou not
inquiry maliciously, into the misdeeds of men. For if thou doest this,
injuries Will not be lacking to thee. Trust not the hearing of the ear, for
many are the deceivers. Vain reports believe thou not, for false rumours
are not few.

   13. Regard not spells and divinations, for that is communion with
Satan. Love not idle prating, not even in behalf of righteousness.
Discourse concerning thyself begin thou not, even in behalf of what is
becoming. Flee and hide thyself from wrangling, as from a violent robber.
See that thou be not a surety in a loan, test thou sin. According as thou
hast, assist him,(even) the man that is poorer than thou. Mock not the
foolish man; pray that thou be not even as he. Him that sins blame not,
lest thou also be put to confusion. To him that repents of his sins be a
helper and counsellor, and encourage him that is able to rise. Let him hold
fast hope in God, and his sin shall be burned as stubble. Visit the sick
and be not wearied, that thou mayest be beloved of men. Be familiar with
the house of mourning, but a stranger to the house of feasting. Be not
constant in drinking wine, lest thy shortcomings multipIy. Cast a wall
round thy lips, and set a guard upon thy mouth; endure suffering with thy
neighbour and share also in his tribulation. A good friend in tribulation
is made known to him that loves him. In charity follow the deceased, with
sorrow and with offerings, and pray that he may have rest in the hidden
place whither he is going.

   14. When thou standest in prayer, cry in thy soul: Have mercy on me, I
am a sinner and weak; be gracious, 0 God, to my weakness, and grant
strength to me to pray a prayer that shall be pleasing to Thy Will. "Punish
Thou not mine enemies, take not vengeance on them that hate me; but grant
them in Thy grace that they may become doers of Thy Will." At the time of
prayer and petition, in contemplations such as these continue thou. Bow thy
head before the Mighty One.

   15. Do not thou resist evil, for he is evil from the Evil One, whoso
resists evil.(1) Keep not back aught from any man, that if he perishes thou
mayest not be blamed. Change not thy respect for a man's person, according
to goods and possessions. Make all things as though they were not and God
alone were in being. If thou shalt ask of thy neighbour and he shall not
give thee according to thy wish, see that thou say not in anger a word that
is full of bitterness. Oppose not thou[fit] seasons, for many are the
changes. Put sorrow far from thy flesh,(2) and sadness from thy thoughts;
save only that for thy sins thou shouldst be constant in sadness. Cease not
from labour, not even though thou be rich, for the slothful man gains
manifold guilt by his idleness.

   16. Be thou a lover of poverty, and be desirous of neediness. If thou
hast them both for thy portion, thou art an inheritor on high. Despise not
the voice of the poor and give him not cause to curse thee. For if he curse
whose palate is bitter, the Lord will hear his petition. If his garments
are foul, wash them in water, which freely is bought. Has a poor man
entered into thy house? God has entered into thy house; God dwells within
thy abode. He, whom thou hast refreshed from his troubles, from troubles
will deliver thee. Hast thou washed the feet of the stranger? Thou hast
washed away the filth of thy sins. Hast thou prepared a table before him?
Behold God eating[at it], and Christ likewise drinking[at it], and the Holy
Spirit resting[on it]: Is the poor satisfied at thy table and refreshed?
Thou hast satisfied Christ thy Lord. He is ready to be thy rewarder; in
presence of angels and men He will confess thou hast fed His hunger; He
will give thanks unto thee that thou didst give Him drink, and quench His
thirst.

   17. O how gracious is the Lord! O how measureless are His mercies!
Happy the race of mortals when God confesses it! Woe to the soul which He
denies! Fire is stored up for its punishment. Be of good cheer, my son, in
hope; sow good[seed](1) and faint not. The husbandman sows in hope, and the
merchant journeys in hope, thou also lovest good[seed]; in the hope look
for the reward. Do not thou aught at all without the beginning of prayer.
With the sign of the living cross, seal all thy doings, my son. Go not
forth from the door of thy house till thou hast signed the cross. Whether
in eating or in drinking, whether in sleeping or in waking, whether in thy
house or on the road, or again in the season of leisure, neglect not this
sign; for there is no guardian like it. It shall be unto thee as a wall, in
the forefront of all thy doings. And teach this to thy children, that
heedfully they be conformed to it.

   18. Yoke thyself under the law. that thou mayest be a freeman in very
truth. Work not the desire of thy soul apart from the law of God. How many
commandments must I write, and how many laws must I engrave; which, if thou
desirest thy freedom, thou canst learn all from thyself? And if thou lovest
purity, thou wilt teach it to others also. Let nature be thy book, and all
creation thy tables; and learn from them the laws, and meditate things
unwritten. The sun in his course teaches thee that thou rest from labour.
The night in her silence cries to thee that a limit is set to thy works.
The earth and the fruit of the tree cry that there is a season for all
things. The seed thou sowest in the winter, in the summer thou gatherest
its harvest. Thus in the world sow seeds of righteousness, and in the
Resurrection gather them in. The bird in its daily gleaning reproves the
covetous and his greed, and rebukes the extortion that grasps the store of
others. Death, the limit of all things, is itself the reprover of all
things.

   19. Take thou refuge in God Who passes not away nor is changed.
Restrain laughter by suffering, and mirthfulness by sorrow. Console
suffering by hope, and sadness by expectation. Believe and trust, thou that
art wise, for God is He Who guides thee; and if His care leaves thee not,
there is nothing that can harm thee. If one man by another man, the lowly
by the great, can be saved, how much more shall the refuge of God preserve
the man that believes? Fear not because of adversaries who with violence
come upon thee. He will watchfully guard thy soul, and hurtful things
become profitable. No one shall lead thee by compulsion, save only where
there is freedom. No one falls into temptation, that passes the measure of
his strength. There is no evil in chastisement, if so be that freedom is
willing. The doings are not perverse of freedom, its will is perverted.

   20. To men that are just and upright, temptations become helps. Job, a
man of discernment, was victorious in temptations, Sickness came upon him,
and he complained not; disease afflicted him and he murmured not; his body
failed and his strength departed, but his will was not weakened. He proved
perfect in all by sufferings, for as much as temptations crushed him not.
Abrabam was a stranger, from his place, his race[and his kindred]. But by
this he was not harmed; nay rather he triumphed greatly. So Joseph from the
house of bondage was made to rule as king of Egypt. They of the company of
Ananias and Daniel delivered others from bondage. See then, O thou that art
wise, the power that freedom possesses; that nothing can injure it unless
the will is weakened. Israel with sumptuous living waxed fat, and
kicked,(2) and forgot his covenant. He worshipped vain gods, and forgot the
nature of his creation. The bondage that was in Egypt he forgat in the
repose of the desert. As often as he was afflicted, he acknowledged the
Lord alone; but when he was dwelling in repose, he forgot God his Redeemer.
Seek thou not here repose, for this is a world of toil. And if thou canst
wisely discern, change thou not time for time; that which abides for that
which abides not; that which ceases not for that which ceases; nor truth
for lying; nor body for shadow; nor watching for slumber; nor that which is
in season for that which is out of season; nor the Time for the times.
Collect thy mind, let it not wander among varieties which profit not.

   21. No one in creation is rich but he that fears God; no one is truly
poor but he that lacks the truth. How needy is he, and not rich, whose need
witnesses against him that even from the abject and the beggars he needs to
receive a gift. He is truly a bondman, and many are his masters: he renders
service to money, to riches, and possessions. His lords are void of mercy,
for they grant him no repose. Flee, and live in poverty;(as) a mother she
pities her beloved. Seek thou refuge in indigence, who nourishes her
children with choice things; her yoke is light and pleasant, and sweet to
the palate her memory. The sick in conscience alone abhors the draught of
poverty; the fainthearted dreads the yoke of indigence that is honourable.
Who has granted to Thee, Son of man, in the world to find repose? Who has
granted to thee, thing of dust, to be rich amidst poverty? Be not thou
through desires needy and looking to others. Sufficient for thee is thy
daily bread, that comes of the sweat of thy face. Let this be(the measure
of thy need, that which the day gives thee; and if thou findest for thyself
a feast, take of it that which thou needest. Thou shalt not take in a
day(the provision) of days, for the belly keeps no treasure. Praise and
give thanks when thou art satisfied, that therein thou provoke not the
Giver to anger. In purity strengthen thyself, that thou mayest gain from it
profit. In everything give thanks and praise unto God as the Redeemer, that
He may grant thee by His grace, that we may hear and do His Will.

   Thou to whom I have given the counsel of life, be not thou negligent in
it. From that which is other men's(doctrine) have I written to thee; see
thou despise not their words. And if I depart before thee, in thy prayer
make mention of me. In every season pray and beseech that our love may
continue true. But as for us, on behalf of these things let us offer up
praise and honour to Father, to Son, and to Holy Spirit, now and for ever.
Amen.


ON THE SINFUL WOMAN.

   1. Hear and be comforted, beloved, how merciful is God. To the sinful
woman He forgave her offences; yea, He upheld her when she was afflicted.
With clay He opened the eyes of the blind, so that the eyeballs beheld the
light.(1) To the palsied He granted healing, who arose and walked and
carried Iris bed.(2) And to us He has given the pearls; His holy Body and
Blood. He brought His medicines secretly; and with them He heals openly.
And He wandered round in the land of Judea, like a physician, bearing his
medicines. Simon invited Him to the feast, to eat bread in his house.(3)
The sinful woman rejoiced when she heard that He sat and was feasting in
Simon's house; her thoughts gathered together like the sea, and like the
billows her love surged. She beheld the Sea of Grace, how it had forced
itself into one place; and she resolved to go and drown all her wickedness
in its billows.

   2. She bound her heart, because it had offended, with chains and tears
of suffering; and she began weeping(with herself): "What avails me this
fornication? What avails this lewdness? I have defiled the innocent ones
without shame; I have corrupted the orphan; and without fear I have robbed
the merchants of merchandise, and my rapacity was not satisfied. I have
been as a bow m war, and have slain the good and the bad. I have been as a
storm on the sea, and have sunk the ships of many. Why did I not win me one
man, who might have corrected my lewdness? For one man is of God, but many
are of Satan."

   3. These things she inwardly said; then began she to do outwardly. She
washed and put away from her eyes the dye that blinded them that saw it.
And tears gushed forth from her eyes over that deadly eyepaint.(1) She drew
off and cast from her hands the enticing bracelets of her youth. She put
off and cast away from her body the tunic of fine linen of whoredom, and
resolved to go and attire herself in the tunic the garment of
reconciliation. She drew off and cast from her feet the adorned sandals of
lewdness; and directed the steps of her going in the path of the heavenly
Eagle. She took up her gold in her palm and held it up to the face of
heaven, and began to cry secretly, to Him who hears openly: "This, O Lord,
that I have gained from iniquity, with it will I purchase to myself
redemption. This which was gathered from orphans, with it will I win the
Lord of orphans."

   4. These things she said secretly; then began to do openly. She took up
the gold in her palm, and carried the alabaster box in her hands. Then
hastily went she forth in sadness to the perfumer. The perfumer saw her and
wondered, and fell into questioning with her; and thus he began to say to
the harlot in the first words he spoke: "Was it not enough for thee,
harlot, that thou hast corrupted all our town? What means this fashion that
thou showest today to thy lovers--that thou hast put off thy wantonness and
hast clothed thyself in modesty? Heretofore, when thou camest to me, thy
aspect was different from today's. Thou wast clothed in goodly raiment, and
didst bring little gold; and didst ask for precious ointment, to make thy
lewdness pleasant. But lo! today thy vesture is mean, and thou hast brought
much gold. Thy change I understand not; wherefore is this fashion of thine?
Either clothe thee in raiment according to thy ability, or buy ointment
according to thy clothing. For this ointment becomes not or is suited to
this attire. Can it be that a merchant has met thee, and brings great
wealth; and thou hast seen that he loves it not, the fashion of thy
lewdness? So thou hast put off thy lewdness and hast clothed thyself in
meekness, that by various fashions thou mayest capture much wealth. But if
he loves this fashion because he is a chaste man in truth, then woe to him!
Into what has he fallen? Into a gulf that has swallowed up his merchandise.
But I give thee advice, as a man that desires thy welfare, that thou send
away thy many lovers who have helped thee nought from thy youth, and
henceforth seek out one husband who may correct thy lewdness."

   5. These things spake the perfumer, in wisdom, to the harlot. The
sinful woman answered and said to him, to the perfumer after his discourse,
"Hinder me not, O man, and stop me not by thy questioning. I have asked of
thee ointment, not freely, but I will pay thee its value not grudgingly.
Take thee the gold, as much as thou demandest, and give me the precious
ointment; take thee that which endures not and give me that which endures;
and I will go to Him who endures, and will buy that which endures. And as
to that thou saidst, about a merchant; a Man has met me today Who bears
riches in abundance. He has robbed me and I have robbed Him; He has robbed
me of my transgressions and sins, and I have robbed Him of His wealth. And
as to that thou saidst of a husband; I have won me a Husband in heaven,
Whose dominion stands for ever, and His kingdom shall not be dissolved?"
She took up the ointment and went forth.

   6. In haste went she forth; as Satan saw her and was enraged; and was
greatly grieved in his mind. At one time he rejoiced, and again at another
he was grieved. That she carried the perfumed oil, he rejoiced in his
inward mind; but that she was clad in mean raiment--at this doing of hers
he was afraid. He clave then to her and followed her, as a robber follows a
merchant. He listened to the murmurs of her lips, to hear the voice of her
words. He closely watched her eyeballs(to mark) whither the glance of her
eyes was directed; and as he went he moved by her feet(to mark) whither her
goings were directed. Very full of craft is Satan, from our words to learn
our aim. Therefore our Lord has taught us not to raise our voice when we
pray, that the Devil may not hear our words and draw near and become our
adversary. So then, when Satan saw that he could not change her mind, he
clothed himself in the fashion of a man, and drew to himself a crowd of
youths, like her lovers of former times; and then began he thus to address
her: "By thy life, O woman, tell me whither are thy footsteps directed?
What means this haste? For thou hasteth more than other days. What means
this thy meekness, for thy soul is meek like a handmaid's? Instead of
garments of fine linen, lo! thou art clothed in sordid weeds; instead of
bracelets of gold and silver, there are not even rings on thy fingers;
instead of goodly sandals for thy feet, not even worn shoes are on thy
feet. Disclose to me all thy doing, for I understand not thy change. Is it
that some one of thy lovers has died, and thou goest to bury him? We will
go with time to the funeral, and with thee will(take part with thee) in
sorrow."

   7. The sinful woman answered and said to him, (even) to Satan, after
his speech: "Well hast thou said that I go to inter the dead, one that has
died to me. The sin of my thoughts has died, and I go to bury it." Satan
answered and said to her,(even) to the sinful woman after her words: "Go
to, O woman, I tell thee that I am the first of thy lovers. I am not such
as thou, and I place my hands upon thee. I will give thee again more gold
than before."

   8. The sinful woman answered and said to him, even to Satan after his
discourse: "I am wearied of thee, O man, and thou art no more my lover. I
have won me a husband in heaven, Who is God, that is over all, and His
dominion stands for ever, and His kingdom shall not be dissolved. For lo!
in thy presence I say; I say it again and I lie not. I was a handmaid to
Satan from my childhood unto this day. I was a bridge, and he trode upon
me, and I destroyed thousands of men. The eyepaint blinded my eyes, and(I
was) blind among many whom I blinded. I became sightless and knew not that
there is One Who gives light to the sightless. Lo! I go to get light for
mine eyes, and by that light to give light to many. I was fast bound, and
knew not that there is One Who overthrows idols. Lo! I go to have my idols
destroyed, and so to destroy the follies of many. I was wounded and knew
not that there is One Who binds up wounds; and lo! I go to have my wounds
bound." These things the harlot spake to Satan in her wisdom; and he
groaned and was grieved and wept; and he cried aloud and thus he spake:--"I
am conquered by thee, O woman, and what I shall do I know not."

   9. As soon as Satan perceived that he could not change her mind, he
began to weep for himself and thus it was that he spake: "Henceforth is my
boasting perished, and the pride of all my days. How shall I lay for her a
snare, for her who is ascending on high? how shall I shoot arrows at
her,(even) at her whose wall is unshaken? Therefore I go into Jesus'
presence; lo! she is about to enter His presence; and I shall say to Him
thus: "This woman is an harlot." Perchance He may reject and not receive
her. And I shall say to Him thus: "This woman who comes into Thy presence
is a woman that is an harlot. She has led captive men by her whoredom; she
is polluted from her youth. But Thou, O Lord, art righteous; all men throng
to see Thee. And if mankind see Thee that Thou hast speech with the harlot,
they all will flee from Thy presence, and no man will salute Thee."

   10. These things Satan spake within himself, nor was he moved.(2) Then
he changed the course of his thought, and thus it was that he spake. "How
shall I enter into Jesus' presence, for to Him the secret things are
manifest? He knows me, who I am, that no good office is my purpose. If
haply He rebuke me I am undone, and all my wiles will be wasted. I will go
to the house of Simon, for secret things are not manifest to him. And into
his heart I will put it; perchance on that hook he may be caught. And thus
will I say unto him: By thy life, O Simon, tell me; this man that sojourns
in thy house is he a man that is righteous, or a friend of the doers of
wickedness? I am a wealthy man, and a man that has possessions, and I wish
like thee to invite him that he may come in and bless my possessions."

   11. Simon answered and thus he said to the Evil One after his words:
"From the day that (first) I saw Him I have seen no lewdness in Him, but
rather quietness and peace, humility and seemliness. The sick He heals
without reward, the diseased He freely cures. He approaches and stands by
the grave, and calls, and the dead arise. Jairus(2) called Him to raise his
daughter to life, trusting that He could raise her to life. And as He went
with him in the way, He gave healing to the woman diseased, who laid hold
of the hem of His garment and stole healing from Him, and her pain which
was hard and bitter at once departed from her. He went forth to the desert
and saw the hungry,(3) how they were fainting with famine. He made them sit
down on the grass, and fed them in His mercy. In the ship He slept(4) as He
willed, and the sea swelled against the disciples. He arose and rebuked the
billows, and there was a great calm. The widow,(5) the desolate one who was
following her only son, on the way to the grave He consoled her. He gave
him to her and gladdened her heart. To one man who was dumb and blind,(6)
by His voice He brought healing. The lepers He cleansed by His word; to the
limbs of the palsied(7) He restored strength. For the blind man,(8)
afflicted and weary, He opened his eyes and he saw the light. And for two
others who besought Him,(9) at once He opened their eyes. As for me, thus
have I heard the fame of the man from afar; and I called Him to bless my
possessions, and to bless all my flocks and herds."

   12. Satan answered and said to him, to Simon after his words: "Praise
not a man at his beginning, until thou learnest his end; hitherto this man
is sober and his soul takes not pleasure in wine. If he shall go forth from
thy house, and holds not converse with an harlot, then he is a righteous
man and no friend of them that do wickedness." Such things did Satan speak
in his craftiness to Simon. Then he approached and stood afar off, to see
what should come to pass.

   13. The sinful woman full of transgressions stood clinging by the door.
She clasped her arms in prayer, and thus she spake beseeching:--"Blessed
Son Who hast descended to earth for the sake of man's redemption, close not
Thy door in my face; for Thou hast called me and lo! I come. I know that
Thou hast not rejected me; open for me the door of Thy mercy, that I may
come in, O my Lord, and find refuge in Thee, from the Evil One and his
hosts! I was a sparrow, and the hawk pursued me, and I have fled and taken
refuge in Thy nest. I was a heifer, and the yoke galled me, and I will turn
back my wanderings to Thee. Lay upon me the shoulder of Thy yoke that I may
take it on me, and work with Thy oxen." Thus did the harlot speak at the
door with much weeping. The master of the house looked and saw her, and the
colour of his visage was changed; and he began thus to address her, (even)
the harlot, in the opening of his words:--"Depart thou hence, O harlot, for
this man who abides in our house is a man that is righteous, and they that
are of his companions are blameless. Is it not enough for thee, harlot,
that thou hast corrupted the whole town? Thou hast corrupted the chaste
without shame; thou hast robbed the orphans, and hast not blushed, and hast
plundered the merchants' wares, and thy countenance is not abashed. From
him thy heart [and soul] labour [to take]. But from him thy net takes no
spoil.(1) For this man is righteous indeed, and they of his company are
blameless."

   14. The sinful woman answered and said to him, even to Simon when he
had ceased "Thou surely art the guardian of the door, O thou that knowest
things that are secret I will propose the matter in the feast, and thou
shall be free from blame. And if there be any that wills me to come in, he
will bid me and I will come in." Simon ran and closed the door, and
approached and stood afar off. And he tarried a long time and proposed not
the matter in the feast. But He, Who knows what is secret, beckoned to
Simon and said to him:--"Come hither, Simon, I bid thee; does any one stand
at the door? Whosoever he be, open to him that he may come in; let him
receive what he needs, and go. If he be hungry and hunger for bread, lo! in
thy house is the table of life; and if he be thirsty, and thirst for water,
lo! the blessed fountain is in thy dwelling. And if he be sick and ask for
healing, lo! the great Physician is in thy house. Suffer sinners to look
upon Me, for their sakes have I abased Myself. I will not ascend to heaven,
to the dwelling whence I came down, until I bear back the sheep that has
wandered from its Father's house, and lift it up on My shoulders and bear
it aloft to heaven." Simon answered and thus he said to Jesus, when He had
done speaking:--"My Lord, this woman that stands in the doorway is a
harlot: she is lewd and not free-born, polluted from her childhood. And
Thou, my Lord, art a righteous man, and all are eager to see Thee; and if
men see Thee having speech with the harlot, all men will flee from beside
Thee, and no man will salute Thee." Jesus answered, and thus He said to
Simon when he was done speaking:--" Whosoever it be, open for him to come
in, and thou shall be free from blame; and though his offences be many,
without rebuke I bid thee [receive him]."

*  *  *  *  *  *  *

   15. Simon approached and opened the door, and began thus to speak:--
"Come, enter, fulfil that thou willest, to him who is even as thou." The
sinful woman, full of transgressions, passed forward and stood by His feet,
and clasped her arms in prayer, and with these words she spake:--"Mine eyes
have become watercourses that cease not from [watering] the fields, and to-
day they wash the feet of Him Who follows after sinners. This hair,
abundant in locks from my childhood till this day, let it not grieve Thee
that it should wipe this holy body. The mouth that has kissed the lewd,
forbid it not to kiss the body that remits transgressions and sins." These
things the harlot spake to Jesus, with much weeping. And Simon stood afar
off to see what He would do to her. But He Who knows the things that are
secret, beckoned to Simon and said to him:--"Lo! I will tell thee, O Simon,
what thy meditation is, concerning the harlot. Within thy mind thou
imaginest and within thy soul thou saidst, 'I have called this man
righteous, but lo! the harlot kisses Him. I have called Him to bless my
possessions, and lo! the harlot embraces Him.' O Simon, there were two
debtors, whose creditor was one only; one owed him five-hundred [pence],
and the other owed fifty. And when the creditor saw that neither of these
two had aught, the creditor pardoned and forgave them both their debt.
Which of them ought to render the greater thanks? He who was forgiven five
hundred, or he who was forgiven fifty?" Simon answered, and thus he said to
Jesus, when He had done speaking:--"He who was forgiven five hundred ought
to render the greater thanks." Jesus answered and thus He said: "Thou art
he that owes five hundred, and this woman owes fifty. Lo! I came into thy
house, O Simon; and water for My feet thou broughtest not; and this woman,
of whom thou saidst that she was an harlot, one from her childhood defiled,
has washed My feet with her tears, and with her hair she has wiped them.
Ought I to send her away, O Simon, without receiving forgiveness? Verily,
verily, I say unto thee, I will write of her in the Gospel. Go, O woman,
thy sins are forgiven thee and all thy transgression is covered; henceforth
and to the end of the world."

   May our Lord account us worthy of hearing this word of His:--"Come,
enter, ye blessed of My Father, inherit the kingdom made ready for all who
shall do My will, and observe all My commandments." To Him be glory; on us
be mercy; at all times. Amen! Amen!


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF II/XIII, Schaff and Wace). The digital version is by The
Electronic
Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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