Homilies on Luke, Translated by ChatGPT

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Just as in the old people, many claimed to prophesy, but some of them were false prophets and some were truly prophets, and the people had the gift of discerning spirits, by which the true prophet and the false one were distinguished; so also now in the New Testament many have desired to write the Gospels, but the reliable money changers did not approve everything, but chose some of them. Perhaps also the term "attempted" contains a hidden accusation against those who came to the writing of the Gospels without a gift. For Matthew did not "attempt," but wrote by the Holy Spirit, as did Mark and John, and similarly Luke. However, those who wrote the Gospel according to the Egyptians and the Gospel according to the Twelve "attempted" to write. And already Basilides also dared to write his Gospel according to Basilides. "Many, therefore, have taken in hand" - for there is also the Gospel according to Thomas and the Gospel according to Matthias and several others. These are attempts; the church of God has approved only the four. However, Luke, when he said, "concerning the things fully believed among us," shows his disposition, that he confirmed everything with confidence as one who knew well, not doubting nor guessing. For he was assured and in no way doubted whether it was so or not. This occurs among those who firmly believe and pray and obtain and say, "confirm me in your words." For the apostle also speaks about those who are firm, saying, "that you may be rooted and established in the faith." Nothing so confirms as mind and reason; for vision does not confirm, since things are not judged by visible signs and wonders, but by reason, which determines what is true and what is false. "The eyewitnesses," he says, "and ministers of the word." In Exodus it is written that "the people saw the voice of the Lord." Although a voice is heard, not seen, it is strangely indicated that the voice of God is seen by those who see it. But in the Gospel, the voice is not seen, but the word that is greater than the voice is seen. Therefore, "as they delivered them to us, who from the beginning were eyewitnesses and ministers of the word." Thus, the apostles were "eyewitnesses of the word," not only having seen Jesus in the flesh but also the word of God. For if seeing Jesus in the flesh made one an "eyewitness of the word," then Pilate, condemning him, and Judas the betrayer, and all those who said, "crucify him, crucify him," would have been "eyewitnesses of the word." But it is unreasonable to say that those were "eyewitnesses of the word." Thus the seeing of the Word is understood there, where the Savior said: "He who has seen me has seen the Father who sent me." And something good, which is also hidden, is taught to us by Luke here, that of certain contemplations the end is contemplation itself, but of certain contemplations the end is action. Therefore, to indicate this through the word "eyewitnesses" he speaks of the contemplative aspect, and through the word "ministers" he presents the practical aspect of those things, saying "eyewitnesses and ministers." "It seemed good to me also, having followed all things closely from the first," he says, "I do not write mere hearsay, but having followed all things accurately from the start, I affirm it, that I have followed not just some of the things said, but all." The Apostle also praises the blessed Luke, saying: "whose praise is in the gospel." It is reasonable to think that he wrote the gospel for someone named Theophilus. But all of us, if we are such as to be loved by God and be dear to Him, we are Theophili. And if one is 'Theophilus,' he is also 'most excellent;' for no 'Theophilus' is weak. And just as it was written regarding the people coming out of Egypt that "there was no one feeble among their tribes," so I would say that every 'Theophilus' is 'most excellent,' having strength and power from God and his Word; and thus one will know "the certainty of the words" regarding which he was instructed, understanding the Word of the gospel. "And they were both righteous," it says.

Those who wish to justify their own sins think it impossible for anyone to be entirely without sin and use the words of Job: "No one is clean from filth." Sinlessness is understood in two ways: one, in never having sinned; the other, in no longer sinning. Therefore, from never having sinned, no one would be sinless; for all humans have sinned at some point, even if they become 'righteous' later. But it is possible from no longer sinning to become sinless; for thus Christ "presented to Himself the Church without spot or wrinkle," not because the Church was never spotted or was never in the wrinkle of the 'old man,' but because it no longer has 'wrinkle.' An example of a person being able to be called sinless, apart from not sinning anymore, is found in the case of Zacharias and Elizabeth. For it says, "They were righteous and walked blamelessly." It could have been written, "They were righteous in the commandments," but now the addition is necessary of "before God." For it is possible for someone to be righteous in appearance before men, but in the hiddenness of their mind not to be such, having acquired evil thoughts lurking within. For when a man has nothing base to say about me, but observing my visible actions, he praises me, I am righteous "before" men. However, men do not know my hidden things, such as when I sinned by looking at a woman to lust after her, so that adultery in my heart is accounted to me. Paul indicates something similar when he says concerning some, "whose praise is not from men, but from God." For men do not know how to praise worthily, but only God knows how to both praise the praiseworthy worthily and to judge the blameworthy worthily. Thus, it is necessarily added, "they were righteous before God." Solomon also calls for this when he says, "Take care to do what is right before the Lord and men." Let us consider the praise of these blessed ones: "walking in the commandments," it says, "and ordinances of the Lord." When we judge others rightly, we "walk in the ordinances of the Lord," and when we do this or that, we "walk in the commandments of God." Perhaps knowing this distinction, Luke, seeing that they lived by these things, rendered this praise, "walking in all the commandments and ordinances of the Lord blamelessly." Perhaps someone might say: why is "blameless" added to these things? It would have sufficed for them to "walk in all the ways of God and the ordinances," unless it is indeed possible to "walk in all the commandments and ordinances," but not "blamelessly." How then, [he says], is it possible to "walk in all the commandments" and yet not "blamelessly"? I say to him, therefore, that if it were not so, it would not be said, "justly pursue justice"; for even what is good is not good when it is not done rightly. Therefore, when we do the commandments so as to have in our conscience the stain of vanity or human-pleasing or something else of this sort, even if we seem to be doing the commandment, we are not doing it "blamelessly." Therefore, it is work to walk "in all the commandments and justifications of the Lord blamelessly" in order to be praised by God in the divine judgment.

Sensible things, for the purpose of being seen, do nothing, but the healthy eye, having placed them whether it wants the sensible thing to be seen or not, sees it. But divine things are not like this, nor are they seen in the present apart from their own activity. And indeed, by grace, God "appeared" to Abraham or some of the saints, not because the eye of the soul of Abraham alone was the cause of seeing God, but because God presented himself to the righteous for manifestation, being worthy of his vision. But even an angel, as long as he does not wish to be seen by any of us, being present, is not seen. Do not wonder, therefore, if God, willing, "appeared" to Abraham, but not willing, did not "appear" to another, and "an angel appeared" to Zechariah, and not willing, would not have "appeared" to him. But even after the "present age," if we depart, know that God or the angels do not appear to everyone, but each of those seeing, with a pure heart and prepared to see God, will see God. And in the same place, two, one having a pure heart, the other a defiled one; the one will see, for God is not seen in place, but in a pure heart, and the other will not see him. Thus also one must think about Christ. Do not think that all those who saw Christ saw him. They saw the body of Christ, but Christ, as he is Christ, they did not see. He was seen only by those worthy to see his greatness. And the scripture has also promised: "for he is found by those who do not tempt him, and he is revealed to those who do not disbelieve him."

"Zechariah was troubled," it says, "seeing"; for a vision appearing to a man is not customary for him to endure; however, the angel turns him from fear, saying, "Do not be afraid, Zechariah," and reassures him by announcing the birth of John, saying, "Your prayer has been heard." But the saying, "He will be great," signifies the greatness of John's soul, and the greatness seen by God. There is a certain greatness of soul according to virtue, which is seen by the Lord, and there is a certain smallness of soul. I thus understand the word in the gospel: "Do not despise one of these little ones," those in the church. For there, "little one" denotes the opposite of "great," not needing a command concerning the great, so that he also says this; for the great is never despised. That "the little one" is not just anyone is clear from: "whoever causes one of these little ones to stumble." For the great is not caused to stumble; the great is above all scandal. The people do not yet know the Savior already performing "signs and wonders," but John, still in his mother's womb, leaps for joy when the mother of Jesus comes. "For behold," she says, "as soon as the voice of your greeting sounded in my ears, the baby leaped in my womb for joy." John thus had the Holy Spirit even while in his mother's womb. He himself is said "to have turned many." John "turned many of the children of Israel to the Lord their God," according to the angel’s voice, but our Lord Jesus Christ enlightened all to the knowledge of the truth. For this is his work: "And he will turn many of the children of Israel to the Lord their God." For it is not said "in the soul of Elijah" – for there is no transmigration of souls – but "in the spirit and power of Elijah." For the spirit and power were upon Elijah, whether a spiritual gift, as also upon each of the prophets. Thus, the spirit which was in Elijah came to be in John. That one was taken up, while this one became the forerunner of the Savior. He died before the Savior, so that, having become the forerunner of the Savior even to those in Hades, he might proclaim the descent of Jesus Christ.

Zacharias the priest, the minister of God who offered sacrifices, is condemned to be silent, and he is silent and only made signs, and he remained mute until the birth of John. What is the meaning of these things? The silence of Zacharias is the silence of the prophets in the ancient people of God. For God no longer speaks to them, but the Word that was in the beginning— the Word that was with God, the Word that was God—has passed over to us and does not remain silent with us, but has ceased to speak with them. Therefore, the prophet Zacharias is silent; for he is also said to have become a prophet. What is meant by "he made signs to them"? To "make signs" is to remain mute. Actions without words are no different from signs, but actions with words are not signs; they are adorned by the Word. So if you see the conduct of the Jews as irrational, unable to give an account of what they are doing, observe the type that occurred with Zacharias, who remained mute and made signs to them. Thus, circumcision is a sign without words to them, as are Passover and prayers. For the people are now mute and without speech; and how could they not be mute, irrational, and without speech, having cast out the Word from themselves and being unable to give an account of anything legal or prophetic? every time is given even to those in marriage for marital intercourse, but there is a time when it is necessary for those already advanced in years and prevented by providence from conceiving due to the works of marriage to abstain from it.

Therefore, this happened for the purpose of the angel's word "she conceived," she was ashamed if [not] being an elder she lay with a man, and "she hid herself for five months" until Mary also conceives. For when Mary conceived and came to her, and "when the greeting" of Mary "came to her ears," "the child leaped with joy in Elizabeth's womb," and Elizabeth prophesied and spoke the recorded words "from the Holy Spirit." And "all these things were spoken about in the hill country." Therefore, speaking of them as concerning a divine conception and a prophet about to be born among the people, she no longer "hid herself," but, if it is necessary to speak thus, she spoke freely, asserting that her offspring was the forerunner of the Lord. Then, after these things, it is written that "in the sixth month," i.e., from Elizabeth’s conception, "the angel Gabriel was sent by God to a virgin betrothed to a man whose name was Joseph." For what reason did God, deciding that the Savior should be born from a virgin, not choose a virgin who was not betrothed? Might it have been, then, an economy for her to conceive while having a betrothed, so that it might not appear as a disgrace upon her body for her to conceive? For it is rightly written in one of the letters of a certain martyr—I mean Ignatius, the second bishop of Antioch after the blessed Peter, who fought with beasts in Rome during the persecution—“and the virginity of Mary escaped the notice of the ruler of this age.” So, if it had not been for what seemed to be a marriage, it would not have escaped his notice, but the ruler of this age would have known that Mary, having never slept with a man, conceived, and thus the conception must be divine. The Savior wished through the entire economy to elude the devil, and indeed ordered the disciples not to make him manifest. But even when he was tempted by the devil, nowhere did he openly declare that he is the Son of God, but merely said: it is not necessary for me to worship you, it is not necessary for me to make stones into bread, it is not necessary for me to throw myself down from above. Also, the Apostle says that the economy of the passion was done in forgetfulness of the opposing power: “which none of the rulers of this age understood; for if they had, they would not have crucified the Lord of glory.” If it was not hidden from the demon—for it said: “We know who you are, the Son of God”—see, the lesser in evil knew the Savior, but the greater in evil was hindered by the magnitude of his wickedness from beholding him. And our wickedness, if it is lesser, we are helped by it being lesser to live well; if our wickedness is found to be greater, there is a greater struggle to cast it off. He spoke a strange greeting to her which I have found in no scripture: come, let us examine this. The phrase “Rejoice, favored one” is said nowhere; nor has this been said to any man, but this greeting was kept for her. Why then was the virgin troubled by a strange greeting as one learned in the law? She was troubled by the saying, which is why he said to her: “Do not be afraid.” “He will be great,” he says. This was also said of John; but when the truly “great” one came, that one was small. For “he was the burning and shining lamp.” But the greatness of him was not then so manifested as it now appears. See the magnitude of his power: “for their voice has gone out to all the earth, and their words to the ends of the world.” And with those in Britain and with those in Mauritania and with those believing everywhere and generally extending. For ascend with the word into heaven and see him fulfilling the things there: "He was seen by angels." Descend with the word into the abyss; for he also descended there. "He who descended is also the one who ascended, that he might fill all things," "that at the name of him every knee should bow, in heaven and on earth and under the earth." Behold this power: for he passed through the whole world; it is said that Jesus, the Son of God, has passed through the heavens. If then you see these things, you will see that it is not a mere word: "He shall be great," but it is shown by deed that "great is our Lord Jesus Christ both absent and present."

The greater ones come to the lesser, that they may benefit them. Thus also the Savior came to John, that he might sanctify his baptism; thus Mary, having heard from the angel that she will conceive the Savior and having learned that her relative Elizabeth has conceived, came to her. For Jesus in her was already about to benefit John, already in Elizabeth. And this is evident from John not leaping before Mary came and greeted Elizabeth, but as soon as Mary's greeting, imparted by the word of God, Christ, was heard, moved by the activity of the Holy Spirit, the forerunner leapt in joy in Elizabeth's womb and as if from then started to make him a prophet. It was necessary for the blessed Mary, after Gabriel's visit and the annunciation, to go up "to the hill country" and not delay but proceed with haste, led by the Holy Spirit who had come upon her and by the power of the Most High overshadowing her. Thus, in the greeting, "Elizabeth was filled with the Holy Spirit" because of her son; for it was not the mother who was first filled with the Holy Spirit but John, and then the mother, having him who was filled with the Holy Spirit. It must not be neglected to say, lest anyone be deceived by those using specious arguments and falsely teaching, that someone dared to speak against Mary, asserting that the Savior rejected her since, it is said, she was joined with Joseph after giving birth to the Savior. If such words are ever promoted by heretics, one must respond thus: Elizabeth, filled with the Holy Spirit, said: "Blessed are you among women." If she is blessed by the Holy Spirit, how did the Savior deny her? But neither do they have proof that He engaged in intercourse with her after the birth of the Savior; for the sons of Joseph were not from Mary, nor does anyone have this demonstration from Scripture. As for the phrase, "How can this be?" Elizabeth, being filled with the Holy Spirit, does not say, "I am ignorant that from God the mother of 'my Lord' came to me," but rather, "How did this happen to me?" meaning, "What great good deed has been done to me, 'that the mother of my Lord should come to me?' From what righteousness or good deeds have I obtained this?" "For behold, as soon as the voice of your greeting reached my ears, the babe in my womb leaped for joy." The soul of John was marvelous, and already existing in the womb of the mother and about to come into being, it recognized Him whom Israel did not know. It did not simply "leap," but "for joy"; for it sensed that the Lord came in the mother, to sanctify him beforehand. Because "you believed that what was spoken to you by the Lord would be fulfilled," you are blessed. Why? Because there will be a fulfillment of those things, and they were not spoken in vain by the angel.

Before John, Elizabeth prophesies, and before the birth of our Savior, Mary prophesies. And just as sin began "from the woman" and then reached the man, so too the good things began with women to show that women, laying aside weakness and femininity, should aspire to the lives of these blessed ones. Let us then consider the virginal prophecy, which says: "My soul magnifies the Lord," not only the body but also "my soul." How does "the soul magnify the Lord" must be understood. For someone might say: the Lord neither becomes greater nor lesser but remains as He is; how then can a soul magnify the Lord? Because "He is the image of the invisible God," not a created image, but "according to the image" pre-existing before itself, if we live worthily according to the image of the Creator and resemble the prototype through good works to the extent possible. Each of us, perfecting and advancing our soul to blessedness, presents it as an image of Christ, either imitating the prototype, the Son of God, the image of God. When then I make significant the image of the image, meaning the soul, magnifying it with words, deeds, thoughts, then it is said to magnify. Just as "the soul" of the righteous "magnifies the Lord" according to the greatness of life and word, so too does someone belittle Him correspondingly according to the wickedness inherent in them. Thus Mary's "soul magnifies the Lord," and "her spirit rejoices in God her Savior." Well, it ascends with the advancements of works; first, her soul magnified, then her spirit rejoiced. For one rejoices in spirit in God the Savior in the progress of lives, coming from magnification to this. "For He has regarded," she says, "the lowliness of His handmaiden." "Lowliness" is indeed no different from humility; it is therefore fitting for God to look upon virtues, and humility is a virtue, "He has regarded the lowliness of His handmaiden." For many think it redundant: "the time came for her to give birth, and she gave birth to a son." For what woman is able to bear a son without the time of conception being fulfilled? It must be observed in all the Old and New Scriptures if anywhere it is found concerning the birth of a sinner the saying, "the time was fulfilled to give birth"; for it will never be found, I think, but where such a thing is named, the one born is righteous. Therefore, the days are fulfilled for the birth of the righteous and his coming into the world. Fulfillment pertains to the righteous, whereas emptiness pertains to the coming of the wicked. Thus it is now said, "Elizabeth’s time to give birth was fulfilled," since she bore a holy one. When the relatives wished, in honor of the father, to name the child Zacharias, Elizabeth, being a prophetess and moved by the Holy Spirit, although she had not heard the revelation the name of the child had been made known to her husband, recognized by the Spirit the name given by the angel and said the child was to be called John. When they also made signs to the father to learn of the name, as he could not hear or speak, Zacharias, agreeing with his wife, wrote the name of the child on a tablet, causing all to marvel, and they began to wonder, "What then will this child be?" John means "the grace of God"; therefore, after Zacharias wrote on the tablet, "His name is John," by the grace of God, his mouth was immediately opened, the bond of his tongue was loosed, and he regained his speech, no longer bound by unbelief; for when his tongue was bound by unbelief, it was human, but when it was loosed, it was so no longer, for he now "spoke blessing God" and prophesied the things written. Zacharias prophesies two general prophecies, the former concerning Christ and the latter concerning John; and it’s evident from the words that the former are about Christ as already present and living among us, and later concerning John. He says, "Blessed be the Lord God of Israel, for he has visited and redeemed his people." It may be that during the three months Mary stayed with him, receiving aid through mysterious power, he gradually came to be filled with the Spirit and to prophesy the things written. For since "Christ came in the flesh from the seed of David and was truly a ‘horn of salvation for us in the house of David his servant’," he prophesies these things. And that Christ is the horn is indicated by the prophecy, "A vineyard was produced in a horn." In what horn? This Christ, concerning whom it is said, "He has raised up a horn for us." "He has raised up," he says, "a horn of salvation for us"—Christ—according to the proclamation of his "holy prophets"; for the mystery concerning Christ has been announced by all the prophets, who has saved "us from our enemies and from the hand of all who hate us", not of perceptible enemies, but of intelligible ones. For Christ the Lord came, "mighty in war," to destroy all our enemies. But the phrase "to perform mercy with our fathers" I think this indicates how, perhaps during the coming of Christ, both our fathers Abraham, Isaac, and Jacob, and the whole chorus of his holy prophets and righteous ones enjoyed the mercy of God. For I do not say that they were previously benefited, but were not benefited during the coming of Christ. What do I say about this regarding the fathers? I will rise with the word and say, being convinced by the Scriptures, that during the presence of Christ, not only the things on earth benefited from his coming and his dispensation, but also those in the heavens. For the apostle indeed says, "making peace through the blood of his cross, whether things on earth or things in heaven"; and if he made peace, why do you hesitate to accept that even towards the fathers the visitation occurred during the coming of Christ, and this was what his descent to Hades accomplished, in order to fulfill: "to show mercy with our fathers; to remember the covenant made with Abraham." "To grant us," it says, "that we, being delivered out of the hand of our enemies, might serve him without fear." Often some are delivered out of the hand of enemies, but with fear. But now the coming of Christ has made us "to be delivered out of the hand of our enemies without fear"; for we were not aware of the plot of the enemies, but it took us suddenly, not being aware of the plot of the enemies; and if it needs to be said thus, it transported us insensibly away from them "to his lot and portion." Therefore, we also ought "to serve him in holiness and righteousness before him," which happens through the fulfillment of all his holy commandments, not only for a short time, but "all the days of our life." "And you, child," it says. I wondered to myself why it didn't say the prophecy about John as referring to him, but as addressing him; for it says, "And you, child, shall be called the prophet of the Highest." For it is superfluous to speak to one not hearing; why then does he say these things as if addressing one who hears? Might it be then that John, having received an extraordinary birth—since an archangel announced it and since Mary after conceiving the Lord was present with Elizabeth and he was already being born—already had an extraordinary follow-up from the beginning? But if you are incredulous, if John followed instantly upon birth the prophecy and heard the words: "And you, child, shall be called the prophet of the Highest," consider a more marvelous thing, that "he leaped in joy in the womb, as soon as the voice of the greeting came." But if, while in the womb, he leaped and rejoiced, why do you disbelieve if, being born, he immediately upon birth heard his father prophesying and saying to him: "And you, child, shall be called the prophet of the Highest; for you shall go before the face of the Lord to prepare His ways?" Therefore, the father prophesied promptly with him present, knowing that, as a prophet, shortly he would not have him in his care, but that he would dwell "in the deserts." For "the child was in the deserts until the day of his manifestation to Israel." For John was indeed a marvelous being, about whom it was also said: "I send My messenger before Your face"; thus, as an angel sent forth, he heard his father prophesying the written things. For "growth" is twofold: one is bodily, where human free will does not cooperate; the other is spiritual, where free will is the cause of growth. Therefore, he recorded the superior growth; for the whole saying is: "he grew in spirit"; for not remaining in himself, as he was from the beginning, did the spirit grow, but the spirit grew in itself, and as it grew daily in greater measure, his soul grew accordingly with the spirit. And if God commands saying imperatively: "Grow and multiply," those who hear it according to the flesh, I do not know how they can grow. For let us understand "multiply," as multiplication increases the number of those being multiplied—how then does God command growth in the saying? Every person wishes to grow in stature, but not all succeed; therefore, if the imperative exists and it is possible to fulfill the command, it is within our power to "grow." An example is written concerning Isaac: "And Isaac advanced and became greater, until he became very great"; this means increasing in the measure of free will towards the good, the growth of the soul towards excellence, the growth of the mind towards greater insight, the growth of memory towards greater effectiveness, so as to remember more. Thus the one who cultivates all the powers of his soul fulfills the command that says: "Grow." So John, being blessed and still a child, grew; and it was rare among us to find a child growing with the spirit. There is a difference between “growing” and “becoming strong.” Human nature is weak and, in order to become strong, needs the help of a stronger power. What help then is necessary for it to be strengthened? The Spirit. Therefore, the one who is truly going to be strengthened is strengthened “in spirit”; for many are strengthened according to the flesh, in flesh, but the athletes of God are strengthened “in spirit” and by being strengthened in it, become powerful against “the disposition of the flesh”; for when the spirit wrestles with the flesh, it is the spirit that prevails in the one in whom the spirit’s strengthening takes place. “And he was in the deserts,” it says. Just as his birth was extraordinary—for he “leapt for joy” recognizing Christ—and just as it was spoken to him [at that very moment] as one hearing it from the father, “And you, child, will be called a prophet,” so he did not remain with his father and mother, but withdrew, fleeing the city noise and the disgust of the crowds, so that being in the deserts, since the Lord had not yet willed him to serve the mystery of baptism, he might devote himself to prayer, being raised in an extraordinary manner. "For," it says, “his food was locusts and wild honey” according to Matthew; for since he was a servant of Christ’s first coming, his food was not tame honey—for the tame and refined honey was reserved for the Lord—and since he proclaimed and administered the things before the coming, his food was a small winged creature taken from the earth, locusts, a small and clean animal. The word wishes to present a great mystery, that Jesus Christ should be recorded in the census of the whole world, so that being recorded alongside those in the world, he might sanctify the world and transform this registration “into the book of the living,” so that the “names” of those recorded along with him and who believe in him “may be inscribed in heaven.” Why then did the angel not go to Jerusalem, why did he not seek out the scribes and Pharisees, why did he not enter the synagogue of the Jews, but found “shepherds living out in the fields and keeping watch over their flock by night” and announced it to them? Does the word not hint at anything but truly the presenting matter, that the angel came to such ignorant shepherds, and does it signify nothing other than that? But the angel announces Christ to the shepherds of the churches. For they, unless that shepherd comes, cannot well shepherd by themselves; their shepherding is incomplete, unless Christ co-works with them. "For," he says, "we are co-workers with God." And indeed he has appointed "in the church apostles, prophets, teachers, evangelists, shepherds, all for the perfecting of the saints." These things are on the easiest level. But if it is necessary to ascend and speak in a more mystical way, I say that there were some shepherds, angels entrusted, if it must be said, with men; and while each of these was keeping watch over his own charge and laboring and all in need of help for the good management of the nations under them, the angel came at the birth of Jesus saying, "Do not be afraid; for behold, I bring you good tidings of great joy." Truly, great joy has indeed come to those governing men, because Christ Jesus has visited. As indeed there are two angels present to each person, one of righteousness and one of wickedness, and when good things rise in our heart, clearly it is the angel of God who converses with us; but when evil things rise in our heart, it is the angel of the devil who converses with us. Therefore, just as each person has two angels, so do I think that among the nations there are angels, some better, some opposite. For instance, in Ephesus it is likely that an angel was appointed over the sinners, as well as over the believers, so that an angel was over the church of the Ephesians, in this way everywhere, even before the visitation of Christ. Just as the angels are empowered to establish churches everywhere from the nations because of the proclamation of the angel concerning Christ. And the angelic host joins in the hymn saying, "Glory to God in the highest," and, "Peace on earth among men of goodwill," since they had labored to assist people and saw that they could not accomplish the work entrusted to them without the Savior. Through "peace on earth," it is revealed that good things be brought about on earth and in heaven through His visitation. For since God's angels saw men as enemies due to sins, they sought to make them friends and did what they could to heal them, yet they were not healed; seeing Him who would heal, they glorified and said, "Peace on earth." But one may inquire within the text: if the Savior says, "I did not come to bring peace on earth, but a sword," how then do the angels at his birth say, "Peace on earth"? He Himself says elsewhere, "Peace I leave with you." But if it were only written, "Peace on earth," stopping there and the text ended at that point, the question would have a point. Now the addition solves the inquiry, which also follows: "peace on earth" is: "among men of good will." If the Savior says that He does not give "peace on earth," it is not "peace of good will." For He does not deny giving peace, but simply says: "I have not come to bring peace on earth." He did not say "peace of good will;" but the angels spoke these things to the shepherds. And even if holy shepherds do not have angels shepherding with them, it will be said: "unless the Lord guards the city, the watchman stays awake in vain." It is possible to say from the Scripture, that there are two bishops of every church, one visible and sensed, the other invisible and intelligible; and the man is praised for managing well, so is the angel. For it is written in the Revelation of John: "but you have a few names in Sardis who have not defiled their garments;" and again: "you have there those who hold to this teaching," and He reproaches the angels. If He reproaches the angels entrusted with the churches and caring for them, to whom are entrusted angels, what should we say about humans, how much fear must they have, so that they can be saved with the angels sailing together with them? For as both bishops are co-workers in the work, I mean the angel entrusted with the church is the intelligible one and the visible bishop. They hastened and came, not walking nor sluggishly; therefore they found Him "in a manger." This is the mystery spoken of by the prophet: "The ox knows its owner, and the donkey its master's manger," which is a sign of the mystery; the ox a clean animal, the donkey unclean. The people did not know their Lord's manger, that is, those from Israel, but the unclean animal, those from the Gentiles. "Christ who died," "died to sin," not because He sinned—for "He committed no sin, and no deceit was found in His mouth"—but because He died, so that we who died together with Him, the One who died "to sin," might no longer live "for sin." Therefore it is said: "if we died with Him, we will also live with Him;" just as we died with Him dying then, so we were circumcised with Him circumcised then; and after that circumcision, the administration through the former purification took place. For this reason, we no longer circumcise, because His circumcision has taken place on our behalf: "In whom you were circumcised," says Paul, "with a circumcision made without hands, in the removal of the body of the flesh, in the circumcision of Christ; having been buried with Him in baptism, in which you were also raised up with Him through faith." Therefore, His death also happened on our behalf, as well as the resurrection and the circumcision. The evangelist necessarily noted, saying: "His name was called Jesus, which was named by the angel." For He did not need to be first called by men nor glorified by them, but from those who are superior to human nature (He was named) the name worthy of reverence and honorable and "above every name." But if it was for the "purification" of Mary alone, we would inquire nothing further; now it says for the "purification of them." Does then Jesus need purification too? But look at the audacity of the statement; remember the mystical sayings in Job: "No one is pure from filth, even if his life is but one day upon the earth"; He did not say from sin, but from "filth." And because these are not the same, says Isaiah: "The Lord will wash away the filth of the sons and daughters of Zion and cleanse the blood from their midst"; thus, every soul clothed in a human body is soiled. Hear Zechariah: "Jesus was clothed in filthy garments." This statement is also useful against those who say that the Savior did not take human flesh, but brought a spiritual body from heaven, considering that a spiritual body could be soiled. Because they will be able to say and accept this, note them saying that in the promises, when it says: "It is sown a natural body, it is raised a spiritual body," we are raised soiled, which ought not to be said. Therefore, the Savior needed, as "clothed in filthy garments," the human and earthly body, to be offered for cleansing also. The children are baptized "for the remission of sins." Which sins? When have they sinned? But perhaps, since "no one is pure from filth," someone removes the filth through the mystery of baptism, therefore children are baptized as well. Mystically, "the days" being fulfilled; for purification is not simultaneous with birth, but as it is written in the law: "if a male is born, she shall be unclean for seven days in impure blood, then thirty-three days in pure blood," both she and the child. Thus, since "the law has a shadow of the good things to come," one can see the purification occurring later. Perhaps if we arise from the dead, [we need] the mystery [of the one] purifying us... I marvel if anyone arises cleansed from every impurity. In this regeneration, therefore, there will be such a mystery of purification, which Jesus performed at His own birth. Therefore, since males are holy "as they open the womb," it was necessary to be offered to the Lord at the altar; only Christ, having been born from a virgin, opened the womb, for nothing else before Christ touched that sacred womb. Though all firstborns, being firstborn, do not open the womb first, but the consort does. Being in the prison of the body and seeing that no one releases him from it, so as to be released from the world with hope, or the one whom he held "in his arms," he says: "now you release your servant according to your word." And see the addition, "in peace"; he does not simply wish to be released, but "in peace," according to what was said to Abraham, "you shall be gathered to your fathers in peace." And who is the one released "in peace" except the one who has understood that "God was in Christ reconciling the world to Himself" and no longer having any work of enmity with God, but having taken up all peace through good works. But on what kind of "things spoken about him" were Joseph and his mother marveling? On those from the shepherds, of whom the fame was spreading, that Christ had been born, and by Simeon in his very words: "Now you release," which was the crowning statement spoken about him. And to the father Joseph marvelously it was placed, not proclaiming him as father by saying this, but further prophesying about the child, blessing the father and the mother, and saying: "Behold, this one is set for the fall and rising of many." And similar to it is in John: "for judgment I came into this world, that those who do not see may see and those who see may become blind"; just as therefore "those who do not see" from the Gentiles "see," and those from Israel "become blind," thus he came for the "fall and rising" of many. For those standing have fallen and those fallen have risen at Christ's coming. This also has a deeper narration; I have something standing within me; let this fall, "the inner man" of mine had fallen, my outer man had been standing. Before faith, what condition did we have? The superior part had fallen, the inferior had been raised. But when Christ came, then that which stood in me, the inferior, fell; "put to death," it says, "the members which are upon the earth: fornication, uncleanness," and so forth. But since a fall has occurred – "for where the carcass is, there the vultures will gather" – this fall is good on which Jesus first came. The blessed Luke, having clearly showed to us, that the Savior was a virgin-born, not from a man, now called father Joseph. Why then did he call father the one who neither begot nor was the cause of his birth? More simply, it might be said, that the Holy Spirit honored him with the title of father, because he had raised him. But if something deeper must be said, we will state: since the genealogy traced Joseph back to David, so that the genealogy coming upon Joseph might not seem needless as merely the betrothed of the virgin not having begotten the Savior, for the genealogy to have a suitable reason, Joseph was called the father of the Lord, even if "before they came together she was found to be with child." I think "for the fall and rising" of many the Lord is, not of different ones who fall and others who rise, but of the same person, "for the fall" of the worse part "and the rising" of the better, with the worse part falling and the better part being raised; for the appearance of the Lord brings down bodily passions and raises the qualities of the soul. But one must think thus, that the one standing in sin through repentance falls and dies to that sin. The first benefit is for the one standing in sin to fall and die to sin, then to live in righteousness and rise, the faith in Christ granting each to us; let the worse things fall, so that the better may have the chance to rise. If fornication does not fall, chastity does not rise; if folly is not crushed, the rational part in us does not flourish; thus then, the fall and rise of many. Then he says: "And a sword will pierce your own soul too"; and by sword he means doubt and trial, which pierced her soul at the time of the crucifixion. It appears that at the time of the passion everyone was scandalized; for he himself said, "You will all be scandalized because of me." Do we think that Mary alone was free from scandal? But if all fall short of the glory of God, being justified ... by his grace ... Therefore Simeon also prophesies about the holy virgin Mary, that: standing by the cross and seeing what happened and hearing the voices of the murderers, after Gabriel's testimony, after the unspeakable knowledge of the divine conception, after the great display of miracles, even for you who have been taught from above about the Lord, there will be some disturbance in your soul and some discernment will touch you, that is, the "sword", when you see such a one crucified and suffering a human death. "So that thoughts might be revealed"; there were evil thoughts in these people; then they were revealed so that, once revealed, he who is dying for human sins might destroy them. For as long as they were hidden, it was not possible to completely destroy them; therefore we are also commanded to say if we sin: "I recognized my iniquity, and my sin I did not hide." And the order is blameless; for the woman is not first of the man, but first Simeon is introduced. Therefore it was not written according to the word of her, but that "she confessed to God and spoke about him." It seems that justly she became a prophetess, the Holy Spirit being able to find a place in her because of her purity and cleanliness; for "having lived seven years from her virginity with a husband", therefore she became a prophetess; for the Holy Spirit did not dwell in her by chance. It is good indeed if anyone can remain a virgin; but if not able to do this, let them be widowed, if something human happens, and let them keep this in view even being with a husband, so that their virginity may be justified before God. He could have said: he advanced in wisdom, but since "he emptied himself", he said "being filled", to show that what he emptied he refilled and took again these things from which he had willingly emptied himself. "He grew" therefore, since "he did not regard equality with God something to be grasped" but "humbled himself"; he "became strong" "taking the form of a servant" and "bearing our weaknesses"; he was being filled "with wisdom", since "he emptied himself"; for a mere man of twelve years cannot contain the fullness of wisdom; but the cause of his growing and becoming strong was his being filled with wisdom. What does it mean that they “were seeking him”? Was he lost like a child or wandering about? Perish the thought! This was neither fitting for Mary, who received many divine revelations about him, nor for Joseph. It is rather like when you search for a scripture; you seek it in anguish, not as one who is lost or deceived, but as something that holds true and mystical meaning not yet revealed to you. In this way, they were seeking our Lord Jesus Christ, worrying that he might have departed from them or left them behind. They were “in agony” seeking the Son of God and did not find him “among their relatives,” for he was beyond their kin. Therefore, he said to them, “Why were you seeking me?” Can the Savior be lost? Did you not leave me here? Appropriately, as a child, Jesus was “in the midst of the teachers,” not teaching but “listening and asking questions,” setting an example for the young not to be rash, but to evoke thoughtful inquiries. “Did you not know that I must be in my Father’s house?” As regards this saying, let us be armed against the atheistic heresies that claim that the Creator is not the Father of Jesus Christ, nor is the God of the Law or the God of the Temple, the Father of Christ. Hearing his voice, those from Valentinus might be ashamed, for he said, “I must be in my Father’s house,” acknowledging this saying. Would they have been so obtuse to not understand that he was speaking about “my Father’s house,” referring to the temple? Or does he hint at some mystery—if one is of the Father, they have Christ within them. For I see the living temple of the Father, the good and the noble, rather than that temple, for he “departed” from that temple saying, “Your house is left to you desolate,” and went to the temple of the Father, the churches everywhere. Giving an example to all sons to honor their parents, not only by nature but also by position, and to do whatever they command. So Mary kept all these things as treasures, being knowledgeable of the matters. She was not listening as to a twelve-year-old child, but as to a perfect being, she kept all his sayings. Not the age of the body, which advances by nature, but the age of the soul, which is within our power, and which he strengthened, “abolishing what pertains to infancy.” In the prophetic word proclaimed only among the Jews, only the kingdom of the Jews is mentioned. For “The vision which Isaiah saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah” and I know no other king mentioned in the time of prophecy except the king of Judah, and in some prophecies also the king of Israel. But when John had to proclaim the mystery of the gospel, it is written not only about the Jewish king Herod nor only Roman Tiberius. Since the mystery of the gospel had to be proclaimed in the whole world, and Tiberius was considered the ruler of the whole world, therefore it is written “in the fifteenth year of the reign of Tiberius Caesar” and the rest followed. And if indeed only those from the Gentiles were going to be saved, and salvation was entirely closed to the sons of Israel, it would have sufficed to say, "In the fifteenth year of the reign of Tiberius Caesar." But since it was necessary for those from Galilee and those from Iturea and Trachonitis and Abilene to also believe, these kingdoms or rather tetrarchies are also recorded. Never did "the word of God" come to any of the prophets "in the desert," except now for some mystical vision. Since "the children of the deserted one"—that is, the church from the Gentiles—were destined to be many "more than of the one having" as "a husband," I mean the synagogue of the Jews having the law, therefore "the word of God came to John in the desert." For if this were not so, it would be superfluous for him to be "preaching in the desert." But he was the forerunner of Christ, "the voice of one crying in the desert," to a soul not at war; and not just then, but even now the first "burning and shining lamp" comes "preaching a baptism of repentance for the forgiveness of sins," then after him comes "the true light," about which the lamp says, "He must increase, but I must decrease." "And he went into all the region around the Jordan." For where else should the baptist go except "into the region around the Jordan," so that if anyone wishes to repent, he can easily find the river? The Jordan is interpreted as "descending." Truly, the river of God is a descent, the true water, the saving water. And he preaches "a baptism of repentance for the forgiveness of sins." "For the forgiveness of sins" to whom? To the one who no longer sins; for forgiveness of sins is not given to one who still sins. Then he presents Isaiah saying the same thing. What does he say? "The voice of one crying in the desert." He wishes to find the way of the Lord within you so that He may accompany your souls. Since John was the forerunner of the Word, he was rightly called a "voice," not a word; for the "voice" precedes the word; first the "voice" reaches our ears, then the word heard through the voice. He does not mean a physical "way" but the internal one in the heart, which He travels walking in the hearts of the saints. "Every valley" that is deep and hollow is every unbeliever, who, believing in Christ, is filled with the fruits of the Spirit, that is, virtues; "mountain" and "hill" signify the proud people of the Jews, being humbled. Among the Gentiles, this has happened, but with the humbled people that: "every mountain and hill shall be brought low"; once they were "a mountain" and "a hill," but now they have been leveled and humbled. Or you may thus understand that "mountains" and "hills" are the opposing powers, which were humbled through Christ's advent, and the "valleys" are the people filled with good works. Also, "the crooked places have been made straight." For each of us was crooked; hence, after the coming of Christ in the soul, "the crooked places become straight." And again, our life was rough and our word irregular; but our Lord, coming, has made all smooth. Those who once were "flesh" in their mind, now with the spirit we see "the salvation of God"; or, while still carrying flesh, we paradoxically see "the salvation of God." And you ask about "all" and "every," and when these things that have begun shall be fully completed both generally and individually. See how great is "the coming wrath"; it destroys the world, punishes those who have asked for correction; and each one makes material for it out of what he has done. "Therefore, produce fruits worthy of repentance." What are the fruits? "Peace, patience, kindness, goodness, faith, gentleness, self-control," and their likenesses, which are also called "fruits of the spirit." Therefore, he prophesies the purification of that people and the calling of the nations; for to those boasting of Abraham, he says: "Do not begin to say among yourselves, 'We have Abraham as our father,'" then concerning the Gentiles, he says: "For I tell you that God is able from these stones to raise up children to Abraham." For he says to Abraham: "I have made you a father of many nations," that is, of those through faith in Christ. What stones? He was not pointing to inanimate stones, but to people who, being senseless, were stones, since they worshipped stones and wood, and what was written came to pass concerning them: "May those who make them become like them, and all who trust in them." Furthermore, it is also written concerning the stones in the song in Exodus: "Let the nations be stunned until this people whom you have acquired passes," clearly indicating that after the people had passed, they should no longer be stunned, but should receive also a rational human soul. He introduced three ranks of those questioning John; one he called "crowds coming to baptism," another "tax collectors," the third "soldiers." What then does John say to them? "The one who has two tunics should share with the one who has none." When I was in that place, I sought whether this command, as far as it concerns the stated matter, does not suit the crowd but the apostles: "the one who has two tunics should share with the one who has none"; for it is clear from what is written and said by the Savior to them, among which he told them "do not take two tunics for the road." But see if you can understand what is said about clothing in relation to the word concerning nakedness: "the one who has two tunics should share with the one who has none." Going deeper, I say: the word desires us not to have and wear "two tunics," in one part the old, in another part the new, but to put off the one and have the other. At the same time, I sought the meaning of: "should share with the one who has none." Who is the one who does not have a single garment upon his skin and is not covered so that I may give to him? – I do not say this, for it cannot also be excessively urging towards the necessity of clothing the poor and not neglecting the commandment, but because it can also be said more mystically; [otherwise] the devil who has nothing good, he who does not have God. Just as it is written, that we ought to remove our sins as “casting them into the depths of the sea,” so we must cast our sins upon him as the cause and knowing us to be sinners. The same also applies to food; on the surface, it should be shared with him who does not have nourishment, and in hiding, the wicked things should be cast to the demons. “But tax collectors also came to be baptized.” This should persuade tax collectors that beyond the prescription, they should not take more from those who are taxed; for whoever exceeds “more than what is required” violates the command, not of John, but of the Holy Spirit within him. I know also other tax collectors, who after our departure from here sit at the ends of the world, as if they are taxing us and detaining us, unless something of them is in us. Therefore it is written: “The prince of this world comes, and he finds nothing in me.” What things, then, are we going to possess from those tax collectors who search everything, whenever someone is taken in full as a payment? But Jacob was not such; for he confidently says to the seeming tax collector Laban: “Recognize if there is anything of yours with me.” And indeed the scripture testifies concerning Jacob saying: “And Laban found nothing of his with Jacob.” If you are holy, you are baptized “in the Holy Spirit”; but if you are sinful, you are baptized “with fire”; for the same baptism becomes “fire” and judgment for those unworthy and badly baptized, but for those who go down well and for salvation, it becomes “Holy Spirit” and salvation. This baptizer “in the Holy Spirit and fire” is said to “have his winnowing fork in his hand and to thoroughly cleanse his threshing floor, and to gather the wheat into his granary, but the chaff he will burn with unquenchable fire.” And I wish to see, in what way my Lord Jesus has a “winnowing fork,” and with what kind of wind blowing, and that strongly—for in calm weather the winnowing fork is useless—the “chaff” is separated into its own place, but the “wheat,” having overcome the wind, is collected into itself. And see, lest the temptations separating the "chaff" are the wind showing the "wheat," that it is wheat. So when your soul is tempted and you are defeated, it is not the temptation that has made you "chaff," but being "chaff" or light and unbelieving it has convicted you. But when, during a temptation, you endure the temptation, it is not the temptation that made you faithful and enduring, but it revealed the enduring power already within you. The one teaching the word of the Gospel does not evangelize one thing but many, for the proclamation has a mind that "many" things are evangelized. "Many other things" John also evangelized, but it is not written, because, since it was likely something greater than the writing, Luke remained silent. This man unlawfully took his brother's wife against the law of Moses. But the undaunted John, who showed no partiality, not fearing royal authority, nonetheless fulfilling prophetic boldness, rebuked Herod for the illegality of his marriage. Hence, he was also confined "in prison," and not worrying about death, he was concerned with Christ. [Either] through meekness and purity, that we too might imitate the meekness and purity of the dove and the ability to soar mentally above earthly things. Our Lord Jesus Christ is genealogized, although being without genealogy according to deity, he entered into genealogy for you. And he is genealogized not similarly by the evangelists, which troubled many who encountered the writing. For Matthew, starting from Abraham, genealogizes him and continues until he says, "Now the birth of Jesus Christ was in this way." And Matthew does not genealogize the one baptized but the one coming into the world; while Luke, genealogizing, does not bring down the genealogy but brings it up to God, the one being baptized. And the descent and ascent of the genealogy are not through the same persons. For the one who brings him down with the word brings him down also through sinful women, mentioning only those with faults, but the one genealogizing the baptized does not mention women in his genealogy: Tamar, who unlawfully came together with her father-in-law; Ruth the Moabitess; Rahab, whom we do not even know; and the one of Uriah. For since he came to take the sins of men, and "he who knew no sin, for our sake was made sin" by God, thus descending he took on sinful persons and is born through Solomon, whose sins are recorded, and Rehoboam, whose failings are mentioned in the Kings, and the others of whom many "did evil in the sight of the Lord." He, ascending from baptism, goes up through a genealogy not through Solomon, but through Nathan, who rebuked his father over the birth of Solomon and over the killing of Uriah. There the names of the birth are always mentioned, but here the names of ancestry are omitted. "Abraham begot Isaac, Isaac begot Jacob, Jacob begot Judah and his brothers, Judah begot Perez and Zerah by Tamar"; and until the end the phrase "begot" is used. Here, however, Jesus ascends, "being, as was supposed, the son of Joseph," and nowhere here is the term "birth" but only "was supposed." There, it never begins with birth, but here, since he rises from baptism, it is said "he began"; for it says, "Jesus himself began to be about thirty years old." For at his baptism, when he took on the mystery of regeneration, that you too might abolish the former birth and rise again through rebirth, then it is said "to begin." Just as those being in Egypt had no start to months nor a month for festivals, but when they already came out, it was legislated to them, saying, "This month shall be the beginning of months, it shall be the first month of the year to you." So the one not yet baptized has not "begun," but the one baptized has "begun." For it was not without reason that it added to "and Jesus himself" the phrase "began." Let us consider also the phrase "being about thirty years old." Who, being thirty years old, began his ministry concerning him? Joseph. For it is written, "he was thirty years old," when he was released from bonds and interpreted the dream to Pharaoh and was entrusted with the rule of Egypt and gathered abundant grain for Pharaoh, in order to distribute it during the famine. Perhaps those thirty years of Joseph were a type of the thirty years of my Christ. For this Joseph does not gather similar grain as that Joseph, but the true grain, that he might gather during his time of abundance, to distribute it when a famine comes upon the earth, "not a famine of bread, nor a thirst for water, but of hearing the words of the Lord." For he gathers the words of the prophets, the law, and the apostles during the time of abundance, that when scripture is no longer written, the teachings gathered by Jesus into the storehouses of the apostolic souls and their successors might feed Egypt, the world, especially his brothers, concerning whom it is written, "I will declare your name to my brothers." Other people also have words about wisdom, words about righteousness, words about other virtues. This is the grain that Joseph gave to the Egyptians. But another grain, which he distributes to his own brothers from Goshen, from the eastern land, this is the grain that Jesus gave to his disciples; the evangelical and apostolic grain. Through this, we make bread, but let us not take up "old leaven," so that we may make new bread from the sacred scriptures. "Tell this stone to become bread." Every temptation, which humans were about to be tempted, the Savior was first tempted as a human; what I say is this: If you see those from heresies eating the false word as bread, know that this word is the stone that the devil shows. For what was the temptation for the stone to become bread and for the Savior to eat? But the Lord teaches by what he said, "Man shall not live by bread alone, but by every word of God," because this was not the word of God, but the word of God that nourishes and gives life. For it is by that word that man lives. Note also that he speaks according to what is human, not because he was God. For as he replies concerning man and says, "It is written, man shall not live by bread alone," it is clear that as a man he is tempted. Having arrived at this place, I have the reason to say why John did not write down the temptation, but Matthew, Mark, and Luke did. Since John began from God, he did not genealogize him as God. Therefore, because he is God, he was not tempted; but the others, narrating the human aspects of the Savior, introduce him as being tempted. "He showed him all the kingdoms of the world." The kingdoms of the world, he says, of worldly men, in the way that some are ruled by fornication, others by love of money, others by vanity and other passions. He did not show him the kingdoms of the world, as if to say the administration of the Persians or the Indians, but "he showed him the kingdoms of the world," in the way they are powerful in ruling, to entice him to do what he thought would prevail over Christ. If you want, he says, to rule over these and have come for this, to fight and remove those ruled by me, do not struggle, I ask one thing: "fall down and worship me," and take all the kingdom under me. But the Savior wants to rule and subjugate all the nations, so that they become slaves of righteousness and truth and every virtue, but to rule not with sin, nor does he want immediately to subjugate himself to receive a crown, nor immediately to take all "the kingdoms of the world" and their glory subject to his power. Therefore, he says to him, "It is written: you shall worship the Lord your God and serve only him." I want, he says, all of these to be ruled by me, so that they may worship "the Lord God" and serve only him; this is the will of my kingdom. But you want me to begin with sin, which I wish to abolish. See, how wickedly he tempts using the scriptures. He wants to take away the glory of the Lord, as if he needed angelic assistance, as if he were about to stumble if angels did not help him. It was not spoken concerning Christ, nor does the master of the angels need angels. But I say the opposite to you, o devil; if Jesus does not help the angels, they stumble. And you have fallen "from heaven" because you considered yourself self-sufficient and not needing the help of Jesus. But to know that the things written are not spoken concerning Jesus, but are referred to a righteous man, listen. For it is written: "He who dwells in the help of the Most High shall lodge in the shelter of the God of heaven." This applies more to a righteous man than to the Son of God. And again: "A thousand shall fall at your side, and ten thousand at your right hand." This also refers to the righteous man. These words are said in the ninety-first Psalm; but they do not speak about Christ, but about the righteous. For Christ does not fear the midday demon nor the night demon, nor does He need the help of angels, He Himself keeping them unscathed to God; but even if it is said concerning Christ, it skillfully omits the intermediate matter. For it continues: "You shall tread upon the adder and the basilisk, and you shall trample the lion and the dragon." For these things were He Himself. Since He was about to be tested in the temptation against the devil, the term "spirit" is mentioned twice without any addition; but when He had fought and overcome the three recorded temptations, pay attention to the accuracy of the text, what it says about the spirit, that "Jesus returned in the power of the spirit," and it added "in the power" because of the athlete who had overcome. He said He had sent Himself "to preach the gospel to the poor," meaning the Gentiles, the unbelievers; for they were poor, having nothing, possessing neither God in knowledge, nor law, nor prophets; and they all being spiritually impoverished and naked of all things, of prophecy, of temple, and the like. To these, then, He preached the kingdom of heaven; He rescued the captives, having overthrown the apostate tyrant, which is Satan. For the people of circumcision were the homeland of the prophets, among whom they are not accepted. But we, being strangers to the covenants and foreigners to the promises, received the prophets with our whole soul, proclaiming Christ rather than they did; just as the widow in Zarephath of Sidon received Elijah "when a famine occurred" in Israel "to hear the word of God." Concerning this widow, the prophet says that "many are the children of the desolate, more than of the one who has the husband," and again another scripture says that "the barren has borne seven and she who has many children has grown weak." Clearly in these it is shown that the life proclaimed by God the creator of the world and His old scriptures is eternal life, which also the Savior proclaims. When the lawyer asked, "What shall I do to inherit eternal life," He referred him to the law, that from there he might gather commands that lead the doer of them to eternal life, saying to him, "You have answered correctly; do this and you will live," namely, the eternal life about which the lawyer inquired and the Savior teaches. Therefore, He bears witness to him who received from the law: "You shall love the Lord your God" from Deuteronomy and the following, and from Leviticus: "You shall love your neighbor as yourself." And the Savior declared concerning these two commandments, saying that on them "hang all the law and the prophets". The Word teaches; for none other than the one who keeps the commandment becomes a neighbor, each one making himself a neighbor to the one who needs help. For this is what is spoken in the parable: "Which of these three do you think was a neighbor to the one who fell among robbers?" And thus the lawyer said, "The one who showed mercy on him," and he heard: "Go and do likewise." Man is related to Adam; Jerusalem to Paradise; Jericho to the world; the robbers to adverse actions; the priest to the law; the Levite to the prophetic word; the Samaritan to Christ who took flesh from Mary; the wounds to disobedience; the beast to the body of Christ; the inn to the church; the two denarii to the knowledge of the Father and the Son; the innkeeper to the angels overseeing the church; the return of the Samaritan to the second coming of Christ. Those who came before Christ were false teachers; the wounds to ... the sins, the priest indicates the law; the Levite the prophetic word; thus the Samaritan walking, which is interpreted as guardian, who is Christ; who neither slumbers nor sleeps in guarding Israel, he saw the one lying half-dead, and he thought it fitting to lay him on his own beast, which is his body, out of love for humanity, by which "all who labor and are heavily burdened" find rest; the inn is also the church, which receives and contains all; hence also the innkeepers ... may be interpreted as the angels of the churches; to whom the Savior, ascending into the heavens, "gave two denarii," commanding them to take diligent care of the sick; some say the "two denarii" signify the proper knowledge of the Father and the Son; and adding that "whatever more you spend, when I return, I will repay you." And you note for me that in the Gospel of Matthew one of the characters is missing and one is changed. The "ruler" is omitted, but instead of "executor" there is "servant"; however, the "adversary" and the "judge" are kept. "For there are two angels," as the Shepherd says, "with every person, one of justice and one of injustice." Some of the little angels in the church "see the face of the Father in heaven"; but those outside the church are not worthy of this, being served by another. And the ruler, as some have said, is the leader of each nation, such as the kingdom of the Persians or Medes, as Daniel says; and the adversary is one of the angels under them. Note that the "ruler" is without the article as one of many, but "adversary" with the article, and that it has "your"; for the adversaries are not indefinite; each one has his own one accompanying him. "So then," he says, "as you are going with your adversary," who wishes to bring you to his own ruler and separate you from your ruler—so "while you are on the way with your adversary to the ruler," before you go "to the judge," before you become worthy of imprisonment, while you are still on the way, "give effort to be freed" from the adversary or the judge, to whom the adversary is dragging you; this means doing good, being temperate, just, brave, prudent, wise—"for behold, the man and his works are before him"—so that you may be able to "be freed from your adversary"; becoming familiar with him, yet estranged from God, making a covenant with the adversary. Therefore, standing on the way that says, "I am the way," "give effort to be freed." The word "drag you" is good, to show that we are dragged against our will, as if going to condemnation unwillingly. The judge is our Lord Jesus Christ; the executor is the angel appointed to each person; a "little thing" is the smallest sin, and a "quadrant," as Matthew says, is the multitude of sins. Blessed is the one who owes nothing, that is, the one who owes little and is worthy of forgiveness. Therefore, let us do good to be freed from the adversary, so that we may become familiar with our Lord Jesus Christ, to whom be the glory and the power unto the ages of ages. Bethany is interpreted as "house of obedience", while Bethphage as "jaw bones", a place belonging to priests; for the jaw bones were given to the priests, as it is written in the law. Therefore, where there is obedience and a holy place, there the Lord sends the apostles to untie a "colt tied, on which no man ever sat". Instead of: No rational man ever sat on it, neither Moses’ word nor Isaiah's nor any other prophet’s. When Christ came, He told the disciples to go and loosen the colt. He told them: "If anyone asks you, why are you untying the colt, you will say that the Lord has need of it." Note, however, that Jesus said: "If anyone asks you," and did not name the Lord, but the Evangelist says that they said, "The Lords of it." Many were the lords of the donkey before being dominated by the Savior, but we know that once one becomes the Lord’s, he cannot have many masters; for when a man serves evil, he is a slave of many passions. The disciples take the word and seat it into the souls of those who listen; then they take off their garments and lay them in the way. Therefore, the garments of the apostles are on us, their good deeds and words adorn us; the disciples wish us to tread on their garments, that is to examine the apostolic words. When do we remain silent? When the love of the many waxes cold, when what the Savior said comes to pass: "When the Son of man comes, will He find faith on earth?" I seek, lest the Lord's weeping comes upon us too. For we are the Jerusalem that is wept over, the more discerning ones. If after the mysteries of truth are revealed to us and the word of salvation preached, we sin, we are wept over. No Gentile is wept over, but this kind of Jerusalem is wept over because her enemies surround her in sin, the opposing forces, and they will barricade her and hem her in and not leave one stone upon another in her; if after a long time of sobriety or practicing another virtue, one is conquered, his building is demolished. "For I will not remember," He says, "his former righteousness; in the sin which he sins, in it I will judge him." He does not drive out the buyers—the buyer takes what is bought—but those who sell their own useful things and receive in exchange the supposed valuable things but not the valuable. Thus, the Savior drives you out from the temple. If you sell, you become like the prodigal son, who took his paternal inheritance and squandered everything; I fear lest this happen to one of us. For if I sell what is spoken through the Holy Spirit for a reward, what else do I do but sell the Holy Spirit for a reward? Therefore, they ask: "In the resurrection," when all rise, "whose wife will she be?" thinking to confound Him. Some, moreover, upon reading the prophetic texts are led astray concerning the mind of scripture—let us cite from Isaiah, "My chosen ones will not give birth for a curse," and in Deuteronomy among the blessings, "Blessed are the offspring of your womb"—supposing these to be in the "resurrection of the dead," not understanding the spiritual blessings. Therefore, to those taking things bodily among the Sadducees from the Jews, the Savior said, "You are mistaken, not knowing the scriptures." Furthermore, man became in the beginning, as it is written in Genesis, "in the image of God," but later due to his disobedience, he also took on an "earthly" image. Just as a coin bears the image of the ruling king of nations, thus the one doing the works of the "ruler of the world" bears his image. The Savior exhorts to give up and put away this image and to bear the image which was from the beginning created in the likeness of God. Following this, Paul also says, "As we have borne the image of the earthly, let us also bear the image of the heavenly." Therefore, this signifies: "Render unto Caesar the things that are Caesar's, and unto God the things that are God's." He asks from us, not because He has need of anything, but so that He might reward us with His own things. For the one who multiplies tenfold the mina and presents it to the Lord who gave it, receives, in addition to such things, another. For He commands that it be taken from the one who did not multiply the mina and given to the one having ten minas. "Take, then," He says to those standing by, "the mina from him and give it to the one who has the ten minas," for God rewards us with the good things in addition.