Hymns for the Feast of Epiphany
Hymn 1
Resp.— To You be praise from Your flock in the day of Your Epiphany!
1. The heavens He has renewed, for that fools worshipped all the luminaries:— He has renewed the earth, for that in Adam it was wasted. — That which He fashioned has become new by His spittle:— and the All-Sufficing has restored bodies with souls.
2. Gather yourselves again— sheep and without labour receive cleansing!— for one needs not as Elisha— to bathe seven times in the river, nor again to be wearied as the priests are wearied with sprinklings.
3. Seven times Elisha purified himself in a mystery of the seven spirits;— and the hyssop and blood are a mighty symbol.— There is no room for division— He is not divided from the Lord of all Who is Son of the Lord of all.
4. Moses sweetened in Marah the waters that were bitter—because the People complained and murmured:— Thus he gave a sign of baptism—wherein the Lord of life makes sweet them that were bitter.
5. The cloud overshadowed and kept off the burning heat from the camp—it showed a symbol of the Holy Spirit, which overshadows you in baptism— tempering the flaming fire that it harm not your bodies.
6. Through the sea the People then passed, and showed a symbol— of the baptism wherein you were washed. The People passed through that and believed not:— the Gentiles were baptized in this and believed and received the Holy Ghost.
7. The Word sent the Voice to proclaim before His Coming,— to prepare for Him the way by which He came—and to betroth the Bride till He should come—that she might be ready when He should come and take her from the water.
8. The voice of prophecy stirred the son of the barren woman—and he went forth wandering in the desert and crying—Lo! The Son of the Kingdom comes!— prepare the way that He may enter and abide in your dwellings!
9. John cried, Who comes after me, He is before me:— I am the Voice but not the Word;— I am the torch but not the Light—the Star that rises before the Sun of Righteousness.
10. In the wilderness this John had cried and had said—Repent you sinners of your evils—and offer the fruits of repentance;— for lo! He comes that winnows the wheat from the tares.
11. The Lightgiver has prevailed and marked a mystery, by the degrees he ascended:— Lo! There are twelve days since he ascended,— and today this is the thirteenth:— a perfect mystery of Him, the Son, and His twelve!
12. Darkness was overcome to make it manifest that Satan was overcome—and the Light prevailed that he should proclaim— that the Firstborn triumphs: darkness was overcome— with the Dark Spirit, and our Light prevailed with the Lightgiver.
13. In the Height and the Depth the Son had two heralds.— The star of light proclaimed Him from above—John likewise preached Him from beneath:— two heralds, the earthly and the heavenly.
14. The star of light, contrary to nature, shone forth of a sudden—less than the sun yet greater than the sun.— Less was it than he in manifest light—and greater than he in secret might because of its mystery.
15. The star of light shed its rays among them that were in darkness—and guided them as though they were blind—so that they came and met the great Light:— they gave offerings and received life and adored and departed.
16. The herald from above showed His Nature to be from the Most High;— likewise he that was from beneath showed His Body to be from humankind, mighty marvel!— that His Godhead and His Manhood by them were proclaimed!
17. Thus whoso reckons Him as of earth, the star of light— will convince him that He is of Heaven: and whoso reckons Him as of spirit,— this John will convince him that He is also bodily.
18. John drew near with his parents and worshipped the Sun—and brightness rested on His Face.— He was not moved as when in the womb.— Mighty marvel! That here he worships and there he leaped!
19. The whole creation became for Him as one mouth and cried out concerning Him.— The Magi cry out in their gifts;— the barren cry out with their children—the star of light, lo! It cries out in the air, Behold the Son of the King!
20. The heavens are opened, the waters break forth, the dove is in glory!— The voice of the Father is stronger than thunder—as it utters the word, This is My Beloved;— the Watchers brought the tidings, the children acclaimed Him in their Hosannas.
Hymn 2
(Nearly identical with Hymn XIII. On the Nativity.)
(Resp.— To You be praise Who in this feast makest all to exult!)
1. In the time of the King whom they called by the name Semha — our Lord was manifested among the Hebrews.— Thus Semha and Denha reigned together—the King on earth and the Son on high— blessed be His power!
2. In the days of the King who wrote down men in the taxing,— our Saviour came down and wrote down men in the Book of Life; He wrote and was written—on high He wrote us, on earth He was written; glory to His Name!
3. His Birth was in the days of the King whose name was Semha.— Symbol and truth met one another—King and King, Semha and Denha.— That kingdom bore His Cross; blessed be He Who took it up!
4. Thirty years abode He on earth in poverty.— Voices of praise in all measures—let us weave my brethren for our Lord's years—thirty crowns for thirty years; Blessed be His number!
5. In the first year, mistress of treasure and filled with blessings,— let the Cherubin give thanks with us, they who bear— the Son in glory Who gave up His glorious state—and toiled and found the sheep that was lost—to Him be thanksgiving!
6. In the second year let the Seraphin multiply thanksgiving with us—they who cried Holy to the Son, and turned and saw Him— among unbelievers put to shame.— He endured scorn and taught us glory; to Him be glory given!
7. In the third year let Michael and his hosts give thanks with us—they who were wont to serve the Son on high— and saw Him on earth doing service.— He washed men's feet and cleansed men's souls; blessed be His meekness!
8. In the fourth year let all the heavens give thanks with us! Too narrow for the Son it shall burst to see— how He lay on the couch of despised Zaccheus.— He filled the couch and had filled the heavens;— to Him be thanksgiving!
9. In the fifth year let the Sun that burns the earth with its heat— give thanks to our Sun that He straitened His largeness,— and tempered His force that the eye might endure to see Him—the inward eye of a pure soul; blessed be His radiance!
10. In the sixth year again let all the air give thanks with us—in the vastness whereof all things exult.— It saw its great Lord that He became— a little babe in a lowly bosom; blessed be His honour!
11. In the seventh year let the clouds and winds sound the trumpet with us—they whose dew sprinkles the faces of the flowers—yet saw they the Son that He subdued His brightness—and endured scorn and shameful spitting—blessed be His salvation!
12. Yet again in the eighth year let Creation give glory—from whose fountain the fruits draw nurture.— She adored when she saw the Son at the breast—pure babe nurtured by pure milk; blessed be His good pleasure!
13. In the ninth year let the earth give glory, which when her lap is watered then brings forth the root.— She saw Mary an unwatered soil— whose fruit that she yielded is a mighty sea; to Him be exultation!
R., To You be glory, Son of the Lord of all, Who gives life to all!
14. In the tenth year let Mount Sinai give glory, which melted— before its Lord! It saw against its Lord— stones taken up: but He took stones— to build the Church upon the Rock; blessed be His building!
15. In the eleventh year let the great sea give thanks— to the hand of the Son Who measured it! And it wondered to see how He came down and was washed— in humble waters, He that cleanses Creation; blessed be His triumph!
16. In the twelfth year let the holy Temple give thanks— which beheld the Child as He sat— among the elders: the doctors were silenced— as the Lamb of the feast bleated in the feast; blessed be His atonement!
17. In the thirteenth year let diadems with us give thanks— to the King Who triumphed and was crowned— with a crown of thorns: He wove for man— a mighty diadem at His right hand; blessed be He That sent Him!
18. In the fourteenth year let the Passover of Egypt give thanks— to the Passover that came and made passover for all—and instead of Pharaoh overwhelmed Legion—and instead of horsemen drowned demons; blessed be His retribution!
19. In the fifteenth year let the lamb of the flock give thanks—that our Lord slew it not as did Moses—but redeemed by His Blood mankind.— He the Shepherd of all died for all; blessed be He That begot Him!
20. In the sixteenth year let the seed-grain in mystery give thanks— to that Husbandman Who gave His Body for seed— in a barren soil that corrupts all things.— It proved fertile and yielded new bread; blessed be He that is pure!
21. In the seventeenth year let the Vine give thanks to our Lord,— the Vineyard of truth, wherein souls were— as the scions. He gave peace to this vineyard, but laid waste that vineyard which bare wild grapes; blessed be the Uprooter!
22. In the eighteenth year let our leaven give thanks— to the leaven of truth that penetrates and draws— all minds and makes them to become— one mind in one doctrine; blessed be His doctrine!
23. In the nineteenth year let the Salt give thanks for Your Body.— O blessed Babe it is the soul— that is the salt of the Body, and Faith— the salt of the soul whereby it is preserved; blessed be Your preservation!
24. In the twentieth year let temporal wealth with us give thanks—which men that are perfect have cast off and abandoned— because of the Woe; and have gone and loved— poverty because of its beatitude; blessed be He Who desired it!
25. In the one-and-twentieth year let the waters give thanks that were sweetened— in a mystery of the Son. In the honey of Samson— the nations tasted bitterness therein that destroyed them:— they had life in the Cross that redeemed them; blessed be its pleasantness!
26. In the two-and-twentieth year let arms and the sword give thanks—for they could not slay our Adversary.— You are He Who slew him as You are He Who restored— the ear that Simon's sword cut off; blessed be Your healing!
27. In the three-and-twentieth year let the ass likewise give thanks—that gave the colt whereon He should ride—He opens likewise the mouth of wild asses—the offspring gave Him praise; blessed be the praise of You!
28. In the four-and-twentieth year let wealth give thanks to the Son!— Treasures were amazed at the Lord of treasures—how He grew up among the poor.— He made Himself poor that He might make all rich; blessed be His participation!
29. In the five-and-twentieth year let Isaac give thanks to the Son— Who in the mount saved him from the knife—and became in his stead the lamb to be slain.— The mortal escaped, and He died Who gives life to all; blessed be His offering!
30. In the six-and-twentieth year let Moses with us give thanks—who feared and fled from the slayers;— let him give thanks to the Son, for He it was Who on His feet— entered Sheol and spoiled it and came forth; blessed be His Resurrection!
[31. In the seven-and-twentieth year let the eloquent Orators— give thanks to the Son, for they could not find— means whereby we should prevail in our judgment:— He was silent in judgment and made our judgment prevail; to Him be applause!]
32. In the seven and twentieth year let all Judges give thanks—who as being just have put to death illdoers;— let them give thanks to the Son Who instead of the evil— died as being good, though He was Son of the Just One; blessed be His mercies!
33. In the eight-and-twentieth year let them give thanks to the Son—all the mighty men who saved us not— from the captors. One is to be worshipped,— Who was slain and laid hold and saved us; blessed be His deliverance!
34. In the nine-and-twentieth year let Job with us give thanks—who bare sufferings in his own behalf:— but our Lord bare on our behalf— the spitting and the stripes, the thorns and the nails; blessed is His compassion!
35. In the year that is the thirtieth let them give thanks with us—the dead that have lived through His dying—the living that were converted in His Crucifixion,— and the height and the depth that have been reconciled in Him! Blessed be He and His Father!
Hymn 3
(Resp.— Christ with chrism, lo! He is sealing the newborn lambs in His flock!)
1. Christ and chrism are conjoined; the secret with the visible is mingled: the chrism anoints visibly—Christ seals secretly, the lambs newborn and spiritual, the prize of His twofold victory; for He engendered it of the chrism, and He gave it birth of the water.
2. How exalted are your Orders! For she that was a sinner anointed, as a handmaid, the feet of her Lord. But for you, as though His minister, Christ by the hand of His servants, seals and anoints your bodies. It befits Him the Lord of the flock, that in His own person He seal His sheep.
3. Since then she, that sinner, stood in need of forgiveness, the anointing was for her an offering, and by it her love reconciled her Lord. But you who are the flock, among the profane and unbelievers, the Truth by the chrism is your seal, to separate you from the strayed.
4. From the peoples he separated the People, by the former seal of circumcision; but by the seal of anointing, the peoples He separates from the People. When the peoples were in error, the People He separated from the peoples; now when the People has erred from Him, He separates the peoples from thence.
5. Of the dust of the pure soil, Naaman bore away and returned to his place; that he by this holy dust, might be separated and known from the unclean. The chrism of Christ separates, the sons of the mystery from strangers: and by it they that are within are separated, and known from them that are without.
6. The oil which Elijah multiplied, might be tasted with the mouth; for the cruse was that of the widow, it was not that of the chrism. The oil of our Lord that is in the cruse, it is not food for the mouth: the sinner that was a wolf without, it makes him a lamb in the flock.
7. The chrism of the meek and lowly One, changes the stubborn to be like its Lord. The Gentiles were wolves and feared, the severe rod of Moses. Lo! The chrism seals them and makes, a flock of sheep out of the wolves! And the wolves that had fled from the rod, lo! They have taken refuge in the Cross!
8. The leaf of olive arrived, brought as a figure of the anointing; the sons of the Ark rejoiced to greet it, for it bore good tidings of deliverance. Thus also you rejoiced to greet it, even this holy anointing. The bodies of sinners were glad in it, for it brought good tidings of deliverance.
9. The oil again that Jacob poured, upon the stone when he sealed it, that it should be between him and God, and that he might offer there his tithes; lo! In it is a symbol of your bodies, how by chrism they are sealed as holy, and become temples for God, where He shall be served by your sacrifices.
10. When Moses had sealed and anointed, the sons of Aaron the Levite, the fire consumed their bodies; the fire spared their vestments. But you my brethren blessed are you, for the fire of grace has come down, has consumed utterly your offenses, and cleansed and hallowed your bodies!
11. As for the anointing of Aaron my brethren, it was the vile blood of beasts, that it sprinkled in the horns of the altar. The anointing of truth is this; wherein the living and all-lifegiving Blood, is sprinkled inwardly in your bodies, is mingled in your understandings, is infused through your inmost chambers.
12. The anointed priests used to offer, the slain bodies of beasts; You, O anointed and excelling, your offerings are your own bodies. The anointed Levites offered, the inward parts taken, from beasts: you have excelled the Levites, for your hearts you have Consecrated.
13. The anointing of the People was— a foreshadowing of Christ; their rod a mystery of the Cross; their lamb a type of the Only begotten; their tabernacle a mystery of your Churches; their circumcision a sign of your sealing. Under the shadow of your goodly thing, sat the People of old.
14. Thus the truth is likened, to a great shadowing tree: it cast its shade on the People; it struck its root among the peoples. The People abode under its shadows, whose shadows were its mysteries; but the Gentiles lodged on its bough, and plucked and ate of its fruits.
15. As for the anointing of Saul to be king; the sweeter was its savour, so much fouler was the savour of his heart. The Spirit struck him and fled. Your anointing which you have is greater; for your minds are censers, in your temples the Spirit exults, a chamber forever shall you be unto Him.
16. As for the anointing of David my brethren; the Spirit came down and made sweet savour, in the heart of the man wherein He delighted; the savour of his heart was as the savour of his action. The Spirit dwelt in him and made song in him. Your anointing which you have is greater, for Father and Son and Holy Ghost, have moved and come down to dwell in you.
17. When the leper of old was cleansed, the priest used to seal him with oil, and to lead him to the waterspring. The type has passed and the truth has come; lo! With chrism have you been sealed, in baptism you are perfected, in the flock you are intermixed, from the Body you are nourished.
18. What leper when he has been cleansed, turns again and desires his leprosy? You have put off transgressions— forsake it! None puts on the leprosy he had put off. It has fallen and sunk— let it not be drawn out! It is wasted and worn— let it not be renewed! Let not corruption come out upon you, whom the chrism of Christ has anointed!
19. The vessel moulded of clay, gains beauty from the water, receives strength from the fire; but if it slips it is ruined, it cannot be afresh renewed. You are vessels of grace; beware of it, even of justice, for it grants not two renewals.
20. How like are you in comparison, with the Prophet whom the fish yielded up! The Devourer has given you back for he was constrained, by the Power Which constrained the fish. Jonah was for you as a mirror, since not again did the fish swallow him, let not again the Devourer swallow you: being yielded up be like Jonah!
21. Goodly ointment on the head of our Lord did Mary pour; its savour was fragrant through all the house. Likewise the savour of your anointing, has been fragrant and perfumed the heavens, to the Watchers on high; doing pleasure to Satan its savour is overpowering; to God its odour is sweet.
22. The crowds in the desert were like sheep that have no shepherd. The Merciful became their shepherd, and multiplied to them the pasture of bread. Yea, blessed are you that are perfect, that are sealed as lambs of Christ, that of His Body and Blood are made worthy; the Pastor Himself has become pasture for you!
23. Out of water He made the wine, He gave it for drink to the youths in the feast. For you who are keeping the fast, better is the unction than drink. In His wine the betrothed are wedded, by His oil the wedded are sanctified. By His wine is union; by His oil sanctification.
24. The sheep of Christ leaped for joy, to receive the seal of life, that ensign of kings which has ever put sin to flight. The Wicked by Your ensign is routed, iniquities by Your sign are scattered. Come, you sheep, receive your seal, which puts to flight them that devour you!
25. Come, you lambs, receive your seal, for it is truth that is your seal! This is the seal that separates, them of the household from strangers. The steel circumcised alike, the gainsayers and the sons of Hagar. If circumcision be the sign of the sheep, lo! By it the goats are signed.
26. But you, who are the new flock, have put off the doings of wolves, and as lambs are made like to the Lamb. One by changing has changed all; the Lamb to the wolves gave Himself to be slain; the wolves rushed and devoured Him and became lambs; for the Shepherd was changed into a Lamb; likewise the wolf forgot his nature.
27. Look on me also in Your mercy! Be not branded on me the seal, of the goats the sons of the left hand! let not Your sheep become a goat! For though to justify myself I sufficed not, yet to be a sinner I willed not. Turn your eyes, O my Lord, from what I have done, and seek not only what I have willed.
28. From them that write and them that preach, from them that hear and them that are sealed, let glory go up to Christ, and through Him to His Father be exaltation! He Who gives words to them that speak, and gives voice to them that preach, has given understanding to them that hear, and consecrates chrism for him that is sealed.
Hymn 4
(Resp.— Blessed be He that blots out in water misdeeds that are without measure!)
1. Descend my sealed brethren, put on our Lord,— and be rejoined to His lineage, for He is son of a great lineage,— as He has said in His Word.
2. From on high is His Nature, and from beneath His Vesture.— Each that puts off his vesture, commingled is that vesture, with His Vesture forever.
3. You too in the water, receive from him the vesture—that wastes not or is lost for it is the vesture that vests— them that are vested in it forever.
4. But the blessed Priest, is daysman between two:— the covenant shall be made before Him, He is daysman of his Lord,— and surety on our part.
5. The Godhead in the water, lo! Has mingled His leaven—for the creatures of dust, that leaven raises up—and the Godhead joins them.
6. For it is the leaven of the Lord, that can glide into the bondman,— and raise him to freedom; it has joined the bondman to the lineage,— of Him the Lord of all.
7. For the bondman who has put on Him, Who makes all free in the waters—though bondman he be on earth, is son of the free on high—for freedom he has put on.
8. The freeman who has put on, that Angel in the waters—is as the fellow of servants, that he may be made like to the Lord,— Who became bondman unto bondmen.
9. He Who enriches all came down, and put on poverty,— that He might divide to the poor, the stores that were hidden—out of the treasure-house of the water.
10. The lowly one again that has put on, the Giver of all greatness, in the water—even though he be base in the sight of fools, yet is great in the sight of the Watchers,— for that he is clad in greatness.
11. For like as He Who is great, Who became lowly in His love—by the unbelievers was persecuted, and by the Watchers was worshipped,— was made lowly and makes the lowly great.
12. Thus let him be lowly who is great, that in him the lowly may be great:— Let us be like to Him Who is greater than all, Who became less than all:— He was made lowly, and makes all men great.
13. The meek man who has put on Him Who is great, in the water—though humble be his countenance, very great is his discernment,— for He Who is exalted above all dwells in him.
14. For who could be found to despise the bush of thorn—the despised and humble, wherein the Majesty in fire—made its dwelling within?
15. Who again could be found, to despise Moses—the meek and slow of speech—when that excelling glory— dwelt upon his meekness?
16. They that despised him despised his Lord; the wicked that despised him— the earth swallowed up in anger; the Levites who scorned Him—the fire devoured in fury.
17. Of Him Christ commanded, You shall not call him Raca, who is baptized and has put Him on; for whoso despises the despised, despises with him the Mighty.
18. In Eden and in the world, are parables of our Lord;— and what tongue can gather, the similitudes of His mysteries?— for He is figured all of Him in all things.
19. In the Scriptures He is written of; on Nature He is impressed—His crown is figured in kings, in prophets His truth, His atonement in priests.
20. In the rod was He of Moses, and in the hyssops of Aaron—and in the crown of David: to the prophets pertains His similitude, to the Apostles His Gospel.
21. Revelations beheld You, proverbs looked for You—mysteries expected You, similitudes saluted You, parables showed types of You.
22. The Covenant of Moses looked forward to the Gospel:— all things of old time, flew on and alighted thereon, in the new Covenant.
23. Lo! The prophets have poured out on Him, their glorious mysteries—the priests and kings have poured out upon Him, their wonderful types:— they all have poured them out on all of Him.
24. Christ overcame and surpassed, by His teachings the mysteries—by His interpretations the parables; as the sea into its midst— receives all streams.
25. For Christ is the sea, and He can receive— the fountains and brooks, the rivers and streams, that flow from the midst of the Scriptures.
Hymn 5
1. Descend, my brethren, put on from the waters of baptism the Holy Spirit—be joined with the spirits that minister to the Godhead!
2. For lo! He is the fire that secretly, seals also His flock—by the Three spiritual Names, wherein the Evil One is put to flight.
3. John when he cried and said This is the Lamb of God,— thereby showed concerning the Gentiles that they are Abraham's children.
4. This is he that testified of our Saviour, that with fire and the Spirit He should baptize.— Lo! The fire and the Spirit, my brethren, in the baptism of truth.
5. For greater is Baptism than Jordan that little river—for that in streams of water and oil, the misdeeds of all men are washed out.
6. Elisha by seven times washing, cleansed Naaman's leprosy:— in Baptism are cleansed the secret misdeeds in the soul.
7. Moses baptized the People in the midst of the sea, yet availed not— to wash their heart within, that was full of the defilements of misdeeds.
8. Lo! The priest in the likeness of Moses purges the defilements of the soul—and with oil of anointing, lo! He seals new lambs for the Kingdom.
9. Samuel anointed David to be king among the People:— but lo! The priest anoints you to be heirs in the Kingdom.
10. For with the armour that David put on, after the anointing he fought— and laid low the giant who sought to subdue Israel.
11. Lo! Again in the chrism of Christ, and in the armour that is from the water— the haughtiness of the Evil One is humbled, who sought to subdue the Gentiles.
12. By the water that flowed from the rock, the thirst of the People was quenched. Lo! In the fountain of Christ, the thirst of the peoples is quenched.
13. The rod of Moses opened the rock, and the streams flowed forth; and they were refreshed by its draught, who had grown faint with thirst.
14. Lo! From the side of Christ flowed the stream that bestowed life.— The Gentiles drank that were weary, and in it forgot their pains.
15. With Your dew besprinkle my vileness, and my crimes in Your blood shall be atoned!— And I shall be, O my Lord, at Your right hand, and with Your Saints I shall be joined!
Hymn 6
(Resp.— Blessed be He Who was baptized that He might baptize you, that you should be absolved from your offenses.)
1. The Spirit came down from on high—and hallowed the waters by His brooding.— In the baptism of John,— He passed by the rest and abode on One:— but now He has descended and abode—on all that are born of the water.
2. Out of all that John baptized—on One it was that the Spirit dwelt:— but now He has flown and come down—that He may dwell on the many—and as each after each comes up—He loves him and abides on him.
3. A marvel it is that surpasses all!— To the water He went down and was baptized.— The seas declared it blessed,— that river wherein You were baptized:— even the waters that were in heaven envied,— because they were not worthy to be Your bath.
4. A marvel it is, O my Lord, now also—that while the fountains are full of water—it is the water of baptism—that alone is able to atone.— Mighty is the water in the seas—yet is it too weak for atonement.
5. Your might, O my Lord, if it abides—within the humble it exalts him—like as royalty if it abide— within the desert gives it peace.— Water by Your might has triumphed— over sin, for Life has encompassed it.
6. The sheep exulted when they saw— the hand draw near to baptize them.— Receive, O you sheep, your sealing; enter and be mingled in the flock!— for more than over all the flock—over you rejoice the Watchers today.
7. The Angels and the Watchers rejoice— over that which is born of the Spirit and of water:— they rejoice that by fire and by the Spirit—the corporeal have become spiritual.— The Seraphins who sing Holy rejoice—that they who are made holy have been increased.
8. For lo! The Angels rejoice— over one sinner if he repent:— how much more do they now rejoice— that in all churches and congregations,— lo! Baptism is bringing forth— the heavenly from the earthly!
9. The baptized when they come up are sanctified;— the sealed when they go down are pardoned.— They who come up have put on glory—they who go down have cast off sin.— Adam put off his glory in a moment—you have been clothed with glory in a moment.
10. A house that is of dust when it has fallen—by means of water can be renewed:— the body of Adam that was of dust—which had fallen by water has been renewed.— Lo! The priests as builders— afresh renew your bodies.
11. A great marvel is this of the wool—that it can take every dye,— as the mind takes every discourse.— By the name of its dye it is called—as you who were— baptized when Hearers,— have gained the name of Recipients.
12. The common waters he sanctified— even Elisha through the Name that is secret.— In them washed the leper openly—and was cleansed by the Power that is secret:— the leprosy was done away in the water, as transgressions in Baptism.
13. Today, lo! Your offenses are blotted out—and your names are written down.— The priest blots out in the water—and Christ writes down in Heaven.— By the blotting out and the writing down— lo! Doubled is your rejoicing.
14. Lo! Mercy has dawned today—and from bound to bound it stretches:— the sun has sunk and mercy has dawned.— Justice has drawn in her wrath; Grace has spread forth her love—lo! she pardons and quickens freely.
15. The sheep that beforetime were in the fold— lo! They hasten forth to greet— the new lambs that have been added to it.— They are white and are clad in white—within and without white are your bodies as your vestments.
16. From every mouth Blessed are you,— on every side Blessed are you.— Sin from you is driven out—and the Holy Spirit on you is dwelling.— The Evil One has become sad of countenance;— the Good God makes glad your countenance.
17. The gift that you have received freely—cease not from watching over it:— this pearl if it shall be lost— cannot again be sought out—for it is like to virginity— which if it be lost is not to be found.
18. May you from all defilement— be kept by the power of your white robes!— and he whose freedom has defiled itself— may it be able to wash itself clean by his weeping!— For me who am servant of the community— may the supplication of the community win pardon!
19. To the author who has toiled in words—be reconciliation in rest!— to the teacher who has toiled with voice—be forgiveness through grace!— to the priest who has toiled in baptizing—let there come the crown of righteousness!
20. From every mouth with one consent,— of those beneath and those above—Watchers, Cherubin, and Seraphin,— the baptized, the sealed, and the hearers—let each of us cry aloud and say—Glory to the Lord of our feasts!
Hymn 7
1. The flock of Jacob came down— and stood round the well of water.— In the water they put on the similitude of the wood that was covered by it.— Mysteries these and types of the Cross,— wherein the parables are interpreted.
2. There are shown in these rods similitudes—and in the sheep, parables.— The Cross in the rods is figured, and in the sheep the souls of men.— His wood was a mystery of our Wood;— likewise his sheep a mystery of our flock.
3. The sheep of Christ rejoice—and stand round the laver of baptism—in the water they put on the likeness— of the living and goodly Cross— whereon gaze all things created,— and all of it is stamped on them all.
4. At the well Rebecca received— in her ears and hands the jewels.— The Spouse of Christ has put on— precious things that are from the water:— on her hand the living Body,— and in her ears the promises.
5. Moses drew water and watered the sheep— of Jethro the priest of sin.— But our Shepherd has baptized His sheep— Who is the high priest of truth.— At the well the flocks were dumb—but here the sheep have speech.
6. The People passed through the water and were baptized:— the People came up on dry land and became as heathen.— The Commandment was savourless in their ears—the manna corrupted in their vessels.— Eat the living Body,— the medicine of life that gives life to all!
7. To the sons of Lot Moses said—Give us water for money—let us only pass by through your border.— They refused the way, and the temporal water.— Lo! The living water freely given—and the path that leads to Eden!
8. From the water Gideon chose for himself— the men who were victorious in the battle.— You have gone down to the victorious waters:— come up and triumph in the fight!— receive from the water atonement,— and from the fight the crowning!
9. You baptized, receive your lamps—like the lamps of the house of Gideon;— conquer the darkness by your lamps—and the silence by your hosannas!— Gideon likewise in the battle— triumphed by the shout and the flame.
10. David the King longed after— the water of the well, and they brought it him—but he drank it not, for he saw that with blood of men it was bought.— In the midst of the water you have revelled— that was bought with the blood of God.
11. Out of Edom the prophet saw— God coming as one that presses the grapes.— He made ready the winepress of wrath—He trod down the peoples and delivered the People.— He has turned and ordained Baptism;— the peoples live, the People has come to nought.
12. In the river Jeremiah buried— the linen girdle that was marred—and [the People] waxed old and decayed.— ...— The peoples that were decayed and marred—by the waters have been clad in newness.
13. In Siloam, the blessed stream— the priests anointed Solomon.— His youth was had in honour—his old age was despised.— Through the pure waters you have been clad— in the purity of Heaven.
14. The fleece that was dry from the dew—Jerusalem was figured in it:— the bason that was filled with water—Baptism was figured in it.— That was dry after the manner of its type;— this was full after the manner of its symbol.
15. The wearied body in water— washes and is refreshed from its toil.— Lo! The laver in which are hidden— refreshing and life and delights.— In it wearied Adam had rest— who brought labour into the creation.
16. The fountain of sweat in the body— is set to protect against fever:— the fountain of Baptism— is set to protect against the Flame.— This is the water that avails— for the quenching of Gehenna.
17. He who journeys through the desert—as armour takes to himself water— against all-conquering thirst.— Go down to the fountain of Christ—receive life in your members—as armour against death.
18. Again, the diver brings up— out of the sea the pearl.— Be baptized and bring up from the water— purity that therein is hidden—the pearl that is set as a jewel— in the crown of the Godhead.
19. Sweet water in his vessel— the seaman lays up as a store—in the midst of the sea he lays up and keeps it, the sweet in the midst of the bitter.— So amidst the floods of sin—keep the water of Baptism.
20. The woman of Samaria said to our Lord,— Lo! verily the well is deep.— Baptism though it be high—in its mercy has stooped down with us:— for the atonement is from above— that has come down unto sinners.
21. He that drinks the water that I shall give him—verily never again shall he thirst.— For this holy Baptism,— for it be ye thirsty, my beloved—never again shall you be thirsty—so that you should come to another baptism.
22. In the baptism of Siloam— the blind man washed, and his eyeballs— were opened and enlightened by the water—he cast off the darkness that was on them.— The hidden darkness you have cast off—from the water you have been clad in light.
23. His hands Pilate washed— that he might not be of them that slew.— You have bathed your bodies—your hands together with your mouths.— Go in and be of them that eat—for this medicine of life gives life to all.
24. Come after Me and verily I will make you— fishers of men.— For instead of a draught of that which perishes—they fished for the draught that is forever.— They who had taken fishes for death—baptized and gave life to them that were to die.
25. An hundred and fifty fishes were taken— by Simon's net from the water—but there were taken by his preaching—out of the bosom of Baptism,— ten thousands and thousands of men—a draught of the sons of the Kingdom.
26. Lo! Our priest as a fisher— over the scanty water is standing—he has taken thence a great draught— of every shape and of every kind—he has drawn up the draught to bring it near— to the King of kings, most high.
27. Simon took the fishes and drew them up—and they were brought near before our Lord:— Our priest has taken from out of the water—by the Hand which he received from Simon,— virgins and chaste men who are brought near— in the festival of the Lord of feasts.
28. In Your mercy I adjure You pardon me—for in mercy You too have sworn—Rabboni, In the death of him that dies—I have no pleasure, but in his life.— You have sworn and I have adjured:— O You Who hast sworn, pardon him who has adjured!
Hymn 8
(Resp.— Happy are you whose bodies have been made to shine!)
1. God in His mercy stooped and came down—to mingle His compassion with the water—and to blend the nature of His majesty— with the wretched bodies of men.— He made occasion by the water— to come down and to dwell in us:— like to the occasion of mercy— when He came down and dwelt in the womb:— O the mercies of God— Who seeks for Himself all occasions to dwell in us!
2. To the cave in Horeb He stooped and came down—and on Moses He caused His majesty to dwell—He imparted His glorious splendour to mortals.— There was therein a figure of Baptism:— He Who came down and dwelt in it—tempers within the water— the might of His majesty—that He may dwell in the feeble.— On Moses dwelt the Breath,— and on you the Perfecting of Christ.
3. That might then none could endure—not Moses chief of deliverers,— nor Elijah chief of zealots;— and the Seraphin too veil their faces—for it is the might that subdues all.— His mercy mingled gentleness— in the water and by the oil—that mankind in its weakness— might be able to stand before Him— when covered by the water and the oil.
4. The captive priests again in the well— hid and concealed the fire of the sanctuary, 1 Maccabbees 1:19 — a mystery of that glorified fire— which the Highpriest mingles in Baptism.— The priests took up of the mire—and on the altar they sprinkled it—for its fire, the fire of that well—with the mire had been mingled—a mystery of our bodies which in the water— with the fire of the Holy Spirit have been mingled.
5. The famous Three in Babylon— in the furnace of fire were baptized, and came forth—they went in and bathed in the flood of flame, they were buffeted by the blazing billows.— There was sprinkled on them there— the dew that fell from heaven;— it loosed from off them there— the bonds of the earthly king.— Lo! The famous Three went in and found a fourth in the furnace.
6. That visible fire that triumphed outwardly—pointed to the fire of the Holy Ghost—which is mingled, lo! And hidden in the water.— In the flame Baptism is figured,— in that blaze of the furnace.— Come, enter, be baptized, my brethren,— for lo! It looses the bonds;— for in it there dwells and is hidden— the Daysman of God—Who in the furnace was the fourth.
7. Two words again our Lord spoke— which in one voice agree in unison:— He said, I have come to send fire,— and again, I have a baptism to be baptized with.— By the fire of Baptism is quenched the fire—that which the Evil One had kindled:— and the water of Baptism has overcome— those waters of contention— by which he had made trial— of Joseph who conquered and was crowned.
8. Lo! The pure fire of our Redeemer— which he kindled in mankind of His mercy!— Through His fire He quenched that fire— which had been kindled in the defiled and sinful.— This is the fire wherein the thorns— are burnt up and the tares.— But happy are your bodies— that have been baptized in the fire— which has consumed your thickets—and by it your seeds have sprung up to heaven!
9. Jeremiah in the womb He sanctified and taught.— But if the lowly bosom of wedlock— was sanctified in conceiving and bringing him forth—how much more shall Baptism sanctify— its conception and its bringing forth— of them that are pure and spiritual!— For there, within the womb— is the conception of all men—but here, out of the water—is the birth whereof the spiritual are worthy.
10. For Jeremiah though sanctified in the womb—they took up nails and cast him into the pit.— Holy was the prophet in his befoulment,— for clean was his heart though he was in the mire.— Be afraid, my brethren— for lo! Today is washed away— your secret befoulment,— and the abomination of your sins.— Turn not again to uncleanness,— for there is but one cleansing of your bodies!
11. The presumptuous who is baptized and again sins—is as the serpent that casts its slough and again puts it on, that is renewed and made young, and turns again— — putting on anew its skin of old—for the serpent does not— cast off its nature.— Cast off the tempter— the corrupter of souls—even the old man—let it not make old— the newness you have put on!
12. Elisha cast the wood into the water, and made the heavy float and the light sink:— their natures were exchanged in the water.— There a new thing came to pass not according to nature.— How much easier then, O Lord,— is this for Your grace; that in the water should sink— transgression which is heavy—but that the soul which is light— should be drawn forth and raised up on high!
13. Joshua, son of Nun, on Jericho— laid a curse on its walls and a doom on its fountains.— They whom Joshua cursed to their destruction—again in the mystery of Jesus have been blessed.— There was cast into them salt—and they were healed and sweetened:— a mystery of this salt—the sweet salt that came from Mary,— that was mingled in the water—whereby was healed the noisomeness of our plagues.
14. Lo! quiet waters are before you—holy and tranquil and pleasant—for they are not the waters of contention— that cast Joseph into the dungeon—nor yet are they the waters—those waters of strife—beside which the people strove—and gainsaid in the wilderness.— There are waters whereby— there is reconciliation made with Heaven.
15. Hagar saw the spring of water—and from it she gave drink to her forward son, him who became as a wild ass in the wilderness.— Instead of that fountain of water is Baptism.— In it are baptized the sons of Hagar,— and have become gentle and peaceful. Who has seen rams like these—that are yoked, lo! And labour— along with tame bullocks—and the seed of their tillage is reaped an hundredfold!
16. In the beginning the Spirit that brooded— moved on the waters; they conceived and gave birth— to serpents and fishes and birds.— The Holy Spirit has brooded in Baptism,— and in mystery has given birth to eagles—Virgins and Prelates;— and in mystery has given birth to fishes—celibates and intercessors; and in mystery of serpents,— lo! The subtle have become simple as doves!
17. Lo! The sword of our Lord in the waters!— that which divides sons and fathers:— for it is the living sword that makes— division, lo! Of the living from the dying.— Lo! They are baptized and they become— Virgins and saints—who have gone down, been baptized, and put on— the One Only begotten.— Lo! Many have come boldly to Him!
18. For whoso have been baptized and put on Him— the Only begotten the Lord of the many—has filled thereby the place of many—for to him Christ has become a great treasure:— for He became in the wilderness— a table of good meats—and He became at the marriage feast— a fountain of choice wines.— He has become such to all in all things—by helps and healings and promises.
19. Elisha was the equal of the Watchers— in his doings, glorious and holy.— The camp of the Watchers was round about him—thus let Baptism be unto you—a camp of guardians,— for by means of it there dwells in the heart— the hope of them that are below— and the Lord of them that are above.— Sanctify for Him your bodies—for where He abides, corruption comes not near.
20. They are no more, the waters of that sea— which by its billows preserved the People—and by its billows laid low the peoples.— Of contrary effect are the waters in Baptism.— In them, lo! The people have life—in them, lo! The People perishes:— for all that are not baptized—in the waters that give life to all—they are dead invisibly.
21. They are no more, the waters of that sea— which were tempestuous, and boiled against Jonah,— and plunged into the depths the Son of Amittai.— Though he fled he was bound in the prison-house— God cast him in and bound him— in dungeon within dungeon—for he bound him in the sea.— and He bound him in the fish.— For him Grace stood surety—and she opened the prison and brought forth the preacher.
22. The Prophets have called the Most High a fire—a devouring fire, and who can dwell with it? Isaiah 30:27 — The People were not able to dwell in it—its might crushed the peoples and they were confounded.— In it, with the unction you have been anointed;— you have put Him on in the water—in the bread you have eaten Him—in the wine you have drunk Him—in the voice you have heard Him—and in the eye of the mind you have seen Him!
Hymn 9
(Resp., Blessed is He Who came down, and sanctified water for the remission of the sins of the children of Adam!)
1. O John, who saw the Spirit—that abode on the head of the Son—to show how the Head of the Highest— went down and was baptized— and came up to be Head on earth!— Children of the Spirit you have thus become—and Christ has become for you the Head:— you also have become His members.
2. Consider and see how exalted you are—how instead of the river Jordan— you have glorious Baptism, wherein is peace—spreading her wings to shade your bodies.— In the wilderness John baptized:— in Her pure flood of Baptism,— purely are you baptized therein.
3. Infants think when they see its glory—that by its pomp its might is enhanced.— But it is the same, and within itself— is not divided.— But the might which never waxes less or greater— in us is little or again great—and he in whom is great understanding—great in him is Baptism.
4. A man's knowledge, if it be exalted—exalted also is his degree above his brethren;— and he whose faith is great— so also is his promise—and as is his wisdom, so also his crowning.— As is the light, which though it be all goodly— and equal all of it with itself— yet goodlier is one eye than another.
5. Jesus mingled His might in the water:— put Him on my brethren as discerning men!— For there are that in the water merely— perceive that they are washed. With our body be our soul washed!— The manifest water let the body perceive—and the soul the secret might—that both to the manifest and to the secret you may be made like!
6. How beautiful is Baptism— in the eye of the heart; come, let us gaze on it!— Like as by a seal you have been moulded;— receive its image—that nought may be lacking to us of our image!— For the sheep that are white of heart— gaze on the glory that is in the water:— in your souls reflect it!
7. Water is by nature as a mirror—for one who in it examines himself.— Stir up your soul, you that discern — and be like it!— For it in its midst reflects your image—from it, on it, find an example—gaze in it on Baptism—and put on the beauty that is hidden therein!
8. What profits it him that hears— a voice and knows not its significance?— Whoso hears a voice and is devoid— of the understanding thereof—his ear is filled but his soul is empty.— Lo! since the gift is abundant—with discernment receive it.
9. Baptism that is with understanding— is the conjunction of two lights—and rich are the fountains of its rays.— ......— And the darkness that is on the mind departs—and the soul beholds Him in beauty—the hidden Christ of glory—and grieves when the glory fails.
10. Baptism without understanding— is a treasure full yet empty—since he that receives it is poor in it—for he understands not— how great are its riches into which he enters and dwells.— For great is the gift within it—though the mean man perceives not— that he is exalted even as it.
11. Open wide your minds and see, my brethren,— the secret column in the air, whose base is fixed from the midst of the water— unto the door of the Highest Place, like the ladder that Jacob saw.— Lo! By it came down the light unto Baptism,— and by it the soul goes up to Heaven—that in one love we may be mingled.
12. Our Lord when he was baptized by John— sent forth twelve fountains—and they issued forth and cleansed by their streams— the defilement of the peoples.— His worshippers are made white like His garments—the garments in Tabor and the body in the water.— Instead of the garments the peoples are made white—and have become for Him a clothing of glory.
13. From your garments learn, my brethren,— how your members should be kept.— For if the garment, which ever so many times— may be made clean—is duly kept for the sake of its comeliness—the body which has but one baptism— manifold more exceeding is the care of its keeping—for manifold are its dangers.
14. Again the sun in a house that is strait—is straitened therein though he be great:— but in a house that is goodly and large—when he rises thereon— far and wide in it he spreads his rays—and though the sun is one and the same in his nature,— in various houses he undergoes changes:— Even so our Lord in various men.
Hymn 10
(Resp.— Glory to Him Who came and restored it!)
1. Adam sinned and earned all sorrows—likewise the world after His example, all guilt.— And instead of considering how it should be restored— considered how its fall should be pleasant for it.— Glory to Him Who came and restored it!
2. This cause summoned Him that is pure—that He should come and be baptized, even He with the defiled—Heaven for His glory was rent asunder.— That the purifier of all might be baptized with all—He came down and sanctified the water for our baptism.
3. For that cause for which He entered into the womb—for the same cause He went down into the river.— For that cause for which He entered into the grave—for the same cause He makes us enter into His chamber.— He perfected mankind for every cause.
4. His Conception is the store of our blessings;— His Birth is the treasury of our joys;— His Baptism is the cause of our pardon—His Death is the cause of our life.— Death He alone has overcome in His Resurrection.
5. At His Birth a star of light shone in the air—when He was baptized light flashed from the water—at His Death the sun was darkened in the firmament;— at His Passion the luminaries set along with Him—at His Epiphany the luminaries arose with Him.
6. Revealed was His Glory because of His Majesty;— revealed was His Passion because of His Manhood;— revealed was His Love because of His Graciousness;— revealed was His Judgment because of His Justice.— He has poured forth His attributes, on them that were His.
7. That whoso has looked on His Glory and despised Him—may look again on His Glory and worship Him—and whoso has scorned to taste of His Graciousness,— may fear lest he be made to feel His justice—He has poured forth His helps on His worshippers.
8. Lo! The East in the morning was made light!— lo! The South at noonday was made dark!— The West again in turn at eventide was made light.— The three quarters represent the one Birth;— His Death and His Life they declare.
9. His Birth flowed on and was joined to His Baptism;— and His Baptism again flowed on even to His Death—His Death led and reached to His Resurrection,— a fourfold bridge unto His Kingdom; and lo! His sheep pass over in His footsteps.
10. And like as, save by the door of birth—none can enter into creation;— so, save by the door of resurrection,— none can enter into the Kingdom,— and whoso has cut off his bridge, has brought to nought his hope.
11. He put on His armour and conquered and was crowned—He left His armour on earth and ascended,— that if any man desires the crown—he may resort to the armour and win by it— the crown of victory which he yearns after.
12. He fulfilled righteousness on earth, and ascended.— But if He, the All-cleanser, was baptized—What man is there that shall not be baptized?— for grace has come to baptism— to wash away the foulness of our wound.
13. The compulsion of God is an all-prevailing force—[but that is not pleasing to Him which is of compulsion,] — as that which is of discerning will.— Therefore in our fruits He calls us— who live not as under compulsion, by persuasion.
14. Good is He, for lo! He labours in these two things—He wills not to constrain our freedom— nor again does He suffer us to abuse it.— For had he constrained it, He had taken away its power—and had He let it go, He had deprived it of help.
15. He knows that if He constrains He deprives us—He knows that if He casts off He destroys us—He knows that if He teaches He wins us.— He has not constrained and He has not cast off, as the Evil One does:— He has taught, chastened, and won us, as being the good God.
16. He knows that His treasuries abound:— the keys of His treasuries He has put into our hands.— He has made the Cross our treasurer— to open for us the gates of Paradise,— as Adam opened the gate of Gehenna.
Hymn 11
(Resp.— Let the bodies rejoice which the Evil One had made naked, that in the water they have put on their glory!)
1. Give thanks, O daughter, that your crownings have been doubled—for lo! Your temples and your sons rejoice.— The dedication of your temples is in the ministration—The dedication of your sons is in the anointing.— Blessed are you that at once......— ......the tabernacle for them that dwell in you—and the Spirit has abode upon your sons!
2. Our Lord opened up Baptism— in the midst of Jordan the blessed river.— The height and the depth rejoiced in Him—He brings forth the first fruits of His peace from the water—for they are first fruits, the fruits of Baptism.— The good God in His compassion will bring to pass— that His peace shall be first fruits on earth.
3. Moses stretched out the temporal Tabernacle;— the priests bathed themselves in water—and went in and ministered; and were stricken and punished—because their heart within was not cleansed.— Blessed are you that in the Passover of the great Passion,— the priests by the savour of their oblations,— lo! Are cleansing souls in you!
4. Great was the mystery that the Prophet saw—the torrent that was mighty.— Into its depths he gazed and beheld— your beauty instead of himself; you it was he saw, for your faith passes not away—you whose flood unseen shall overwhelm— the subtleties of idolatry.
5. Though John was great among them that are born of women—yet he that is little is greater than he—in this that his baptized were again baptized—in the baptism that was of the Apostles.— Blessed art you that your priest is greater than he— in this alone that forever— abides his baptism.
6. The baptism that was of Siloam— did not bring mercy to the man that was laid there— who for thirty and eight years awaited it—for he was a respecter of the persons of the Levites.— Blessed art you that your healing is in you for all men—and your priests are devoted and ready— for all that are in need of your help.
7. The Prophet healed the waters that were unwholesome,— and cured the disease of the land that was barren—so that its death was done away and its region resounded, for its offspring increased and its bosom was filled.— Greater is Your grace, Lord, than Elisha's!— Multiply my lambs and my flocks— at the great stream of my fountain! Ezekiel 47:1, sq
8. Great is the marvel that is within your abode—the flocks together with the Shepherds,— those at the stream of the waters—two unseen with one manifest who baptizes.— Blessed is he who is baptized in their fountains!— for three arms have upheld him—and three Names have preserved him!
Hymn 12
(Resp.— Blessed is He Who went down and was baptized in Jordan, and turned back the People from error!)
1. In Baptism Adam found again— that glory that was among the trees of Eden.— He went down, and received it out of the water—he put it on, and went up and was adorned therein.— Blessed be He that has mercy on all!
2. Man fell in the midst of Paradise,— and in baptism compassion restored him:— he lost his comeliness through Satan's envy—and found it again by God's grace.— Blessed be He that has mercy on all!
3. The wedded pair were adorned in Eden—but the serpent stole their crowns:— yet mercy crushed down the accursed one—and made the wedded pair goodly in their raiment.— Blessed be He that has mercy on all!
4. They clothed themselves with leaves of necessity;— but the Merciful had pity on their beauty—and instead of leaves of trees—He clothed them with glory in the water.— Blessed be He that has mercy on all!
5. Baptism is the well-spring of life—which the Son of God opened by His Life—and from His Side it has brought forth streams.— Come, all that thirst, come, rejoice!— Blessed be He that has mercy on all!
6. The Father has sealed Baptism, to exalt it—and the Son has espoused it to glorify it—and the Spirit with threefold seal— has stamped it, and it has shone in holiness.— Blessed be He that has mercy on all!
7. The Trinity that is unsearchable— has laid up treasures in baptism.— Descend, you poor, to its fountain!— and be enriched from it, you needy!— Blessed be He that has mercy on all!
Hymn 13
Hymn of the Baptized.
(Resp .— Brethren, sing praises, to the Son of the Lord of all; Who has bound for you crowns, such as kings long for!)
1. Your garments glisten, my brethren, as snow—and fair is your shining in the likeness of Angels!
2. In the likeness of Angels, you have come up, beloved—from Jordan's river, in the armour of the Holy Ghost.
3. The bridal chamber that fails not, my brethren, you have received:— and the glory of Adam's house today you have put on.
4. The judgment that came of the fruit, was Adam's condemnation:— but for you victory, has arisen this day.
5. Your vesture is shining, and goodly your crowns:— which the Firstborn has bound for you, by the priest's hand this day.
7. The armour of victory, you put on, my beloved:— in the hour when the priest, invoked the Holy Ghost.
8. The Angels rejoice, men here below exult:— in your feast, my brethren, wherein is no foulness.
9. The good things of Heaven, my brethren, you have received:— beware of the Evil One, lest he despoil you.
11. Crowns that fade not away, are set on your heads:— hymns of praise hourly, let your mouths sing.
12. Adam by means of the fruit, God cast forth in sorrow:— but you He makes glad, in the bride-chamber of joy.
13. Who would not rejoice, in your bridechamber, my brethren?— for the Father with His Son, and the Spirit rejoice in you.
14. Unto you shall the Father, be a wall of strength:— and the Son a Redeemer, and the Spirit a guard.
15. Martyrs by their blood, glorify their crowns:— but you our Redeemer, by His Blood glorifies.
16. Watchers and Angels, joy over the repentant:— they shall joy over you my brethren, that unto them you are made like.
17. The fruit which Adam, tasted not in Paradise:— this day in your mouths, has been placed with joy.
19. The Evil One made war, and subdued Adam's house:— through your baptism, my brethren, lo! He is subdued this day.
20. Great is the victory, but today you have won:— if so be ye neglect not, you shall not perish, my brethren.
21. Glory to them that are robed, glory to Adam's house!— in the birth that is from the water, let them rejoice and be blessed!
22. Praise to Him Who has robed, His Churches in glory!— glory to Him Who has magnified, the race of Adam's house.
Hymn 14
Hymn concerning our Lord and John.
1. My thought bore me to Jordan,— and I saw a marvel when there was revealed— the glorious Bridegroom who to the Bride— shall bring freedom and holiness.
2. I saw John filled with wonder—and the multitudes standing about him—and the glorious Bridegroom bowed down— to the Son of the barren that he might baptize Him.
3. At the Word and the Voice my thought marvelled:— for lo! John was the Voice;— our Lord was manifested as the Word, that what was hidden should become revealed.
4. The Bride was espoused but knew not— who was the Bridegroom on whom she gazed:— the guests were assembled, the desert was filled—and our Lord was hidden among them.
5. Then the Bridegroom revealed Himself—and to John at the voice He drew near:— and the Forerunner was moved and said of Him— This is the Bridegroom Whom I proclaimed.
6. He came to baptism Who baptizes all—and He showed Himself at Jordan.— John saw Him and drew back—deprecating, and thus he spoke:—
7. How, my Lord, do You will to be baptized—You Who in Your baptism atones all?— Baptism looks unto You — do You shed on it holiness and perfection?
8. Our Lord said I will it so—draw near, baptize Me that My Will may be done.— Resist My Will you can not:— I shall be baptized of you, for thus I will it.
9. I entreat, my Lord, that I be not compelled—for this is hard that You have said to me—'I need you to baptize Me;'— for it is You that with Your hyssop purifies all.
10. I have asked it, and it pleases Me that thus it should be—and you, John, why do you gainsay?— Allow righteousness to be fulfilled—and come, baptize Me; why are you standing there?
11. How can one openly grasp— in his hands the fire that burns?— O You that are fire have mercy on me—and bid me not come near You, for it is hard for me!
12. I have revealed to You My Will; what do you question?— Draw near, baptize Me, and you shall not be burned.— The bridechamber is ready; keep Me not back— from the wedding-feast that has been made ready.
13. The Watchers fear and dare not— gaze on You lest they be blinded—and I, how, O my Lord, shall I baptize You?— I am too weak to draw near; blame me not!
14. You fear; therefore gainsay not— against My Will in what I desire:— and Baptism has respect unto Me.— Accomplish the work to which you have been called!
15. Lo! I proclaimed You at Jordan— in the ears of the people that believed not and if they shall see You baptized of me—they will doubt that You are the Lord.
16. Lo! I am to be baptized in their sight—and the Father Who sent Me bears witness of Me— that I am His Son and in Me He is well pleased—to reconcile Adam who was under His wrath.
17. It becomes, me, O my Lord, to know my nature— that I am moulded out of the ground—and You the moulder Who forms all things:— I, then, why should I baptize You in water?
18. It becomes you to know why I have come—and for what cause I have desired that you should baptize Me.— It is the middle of the way wherein I have walked—withhold not Baptism.
19. Small is the river whereto You have come—that You should lodge therein and it should cleanse You.— The heavens suffice not for Your mightiness;— how much less shall Baptism contain You!
20. The womb is smaller than Jordan;— yet was I willing to lodge in the Virgin:— and as I was born from woman—so too am I to be baptized in Jordan.
21. Lo! The hosts are standing!— the ranks of Watchers, lo! They worship!— And if I draw near, my Lord, to baptize You—I tremble for myself with quaking.
22. The hosts and multitudes call you happy—all of them, for that you baptize Me.— For this I have chosen you from the womb:— fear not, for I have willed it.
23. I have prepared the way as I was sent:— I have betrothed the Bride as I was commanded.— May Your Epiphany be spread over the world— now that You have come, and let me not baptize You!
24. This is My preparation, for so have I willed;— I will go down and be baptized in Jordan,— and make bright the armour for them that are baptized—that they may be white in Me and I not be conquered.
25. Son of the Father, why should I baptize You?— for lo! You are in Your Father and Your Father in You.— Holiness unto the priests You give — why do You ask for water that is common?
26. The children of Adam look unto Me—that I should work for them the new birth.— A way in the waters I will search out for them—and if I be not baptized this cannot be.
27. Pontiffs of You are consecrated—priests by Your hyssop are purified—the anointed and the kings You make.— Baptism, how shall it profit You?
28. The Bride you betrothed to Me awaits Me—that I should go down, be baptized, and sanctify her.— Friend of the Bridegroom withhold Me not— from the washing that awaits Me.
29. I am not able, for I am weak—Your blaze in my hands to grasp.— Lo! Your legions are as flame—bid one of the Watchers baptize You!
30. Not from the Watchers was My Body assumed,— that I should summon a Watcher to baptize Me.— The body of Adam, lo! I have put on—and you, son of Adam, art to baptize Me.
31. The waters saw You, and greatly feared;— the waters saw You, and lo! They tremble!— The river foams in its terror—and I that am weak, how shall I baptize You?
32. The waters in My Baptism are sanctified,— and fire and the Spirit from Me shall they receive—and if I be not baptized they are not made perfect— to be fruitful of children that shall not die.
33. Fire, if to Your fire it draw near—shall be burnt up of it as stubble.— The mountains of Sinai endured You not—and I that am weak, wherein shall I baptize You?
34. I am the flaming fire—yet for man's sake I became a babe— in the virgin womb of the maiden.— And now I am to be baptized in Jordan.
35. It is very meet that You should baptize me—for You have holiness to purify all.— In You it is that the defiled are made holy; but You that art holy, why are You to be baptized?
36. It is very right that you should baptize Me—as I bid, and should not gainsay.— Lo! I baptized you within the womb—baptize me in Jordan!
37. I am a bondman and I am weak.— You that frees all have mercy on me! Your latchets to unloose I am not able—Your exalted head who will make me worthy to touch?
38. Bondmen in My Baptism are set free—handwritings in My washing are blotted out—manumissions in the water are sealed;— and if I be not baptized all these come to nought.
39. A mantle of fire the air wears—and waits for You, above Jordan;— and if You consent to it and will to be baptized—You shall baptize Yourself and fulfil all.
40. This is meet, that you should baptize Me—that none may err and say concerning Me—'Had He not been alien from the Father's house—why feared the Levite to baptize Him?'
41. The prayer, then, when You are baptized—how shall I complete over Jordan?— When the Father and the Spirit are seen over You—Whom shall I call on, as priest?
42. The prayer in silence is to be completed:— come, your hand alone lay on Me.— and the Father shall utter in the priest's stead— that which is meet concerning His Son.
43. They that are bidden, lo! All of them stand—the Bridegroom's guests, lo! They bear witness— that day by day I said among them—'I am the Voice and not the Word.'
44. Voice of him that cries in the wilderness—fulfil the work for which you came—that the desert whereunto you went out may resound— with the mighty peace you preached therein.
45. The shout of the Watchers has come to my ears—lo! I hear from the Father's house— the hosts that sound forth the cry—'In Your Epiphany, O Bridegroom, the worlds have life.'
46. The time hastes on, and the marriage guests— look to Me to see what is doing.— Come, baptize Me, that they may give praise— to the Voice of the Father when it is heard!
47. I hearken, my Lord, according to Your Word:— come to Baptism as Your love constrains You!— The dust worships that whereunto he has attained—that on Him Who fashioned him he should lay his hand.
48. The heavenly ranks were silent as they stood—and the Bridegroom went down into Jordan;— the Holy One was baptized and straightway went up—and His Light shone forth on the world.
49. The doors of the highest were opened above—and the voice of the Father was heard—This is my Beloved in Whom I am well pleased.— All you peoples, come and worship Him.
50. They that saw were amazed as they stood, at the Spirit Who came down and bore witness to Him.— Praise to Your Epiphany that gladdens all—You in Whose revelation the worlds are lightened!
Hymn 15
1. In the Birth of the Son light dawned,— and darkness fled from the world—and the earth was enlightened; then let it give glory— to the brightness of the Father Who has enlightened it!
2. He dawned from the womb of the Virgin,— and the shadows passed away when He was seen—and the darkness of error was strangled by Him—and the ends of the earth were enlightened that they should give glory.
3. Among the peoples there was great tumult—and in the darkness the light dawned,— and the nations rejoiced to give glory— to Him in Whose Birth they all were enlightened.
4. His light shone out over the east—Persia was enlightened by the star:— His Epiphany gave good tidings to her and invited her—He has come for the sacrifice that brings joy to all.
5. The star of light hasted and came and dawned— through the darkness, and summoned them— that the peoples should come and exult— in the great Light that has come down to earth.
6. One envoy from among the stars— the firmament sent to proclaim to them—to the sons of Persia, that they might make ready— to meet the King and to worship Him.
7. Great Assyria when she perceived it— called to the Magi and said to them—Take gifts and go, honour Him— the great King Who in Judea has dawned.
8. The princes of Persia, exulting,— carried gifts from their region—and they brought to the Son of the Virgin— gold and myrrh and frankincense.
9. They entered and found Him as a child— as He dwelt in the house of the lowly woman—and they drew near and worshipped with gladness—and brought near before Him their treasures.
10. Mary said, For whom are these?— and for what purpose? And what is the cause— that has called you to come from your country— to the Child with your treasures?
11. They said, Your Son is a King,— and He binds crowns and is King of all—and great is His power over the world—and to His Kingdom shall all be obedient.
12. At what time did this come to pass—that a lowly woman should bring forth a King? I who am in need and in want—how then could a king come forth from me?
13. In you alone has this come to pass— that a mighty King from you should appear—you in whom poverty shall be magnified—and to your Son shall crowns be made subject.
14. Treasures of Kings I have not—riches have never fallen to my lot.— My house is lowly and my dwelling needy;— why then do you proclaim that my Son is King?
15. Great treasure is in your Son,— and wealth that suffices to make all rich;— for the treasures of kings are impoverished—but He fails not nor can be measured.
16. Whether haply some other be for you— the King that is born, enquire concerning Him.— This is the son of a lowly woman—of one who is not meet to look on a King.
17. Can it be that light should ever miss— the way whereon it has been sent? It was not darkness that summoned and led us—in light we walked, and your Son is King.
18. Lo! You see a babe without speech—and the house of His mother empty and needy,— and of that which pertains to a king nought is in it:— how then in it is a king to be seen?
19. Lo! We see that without speech and at rest— is the King, and lowly as you have said:— but again we see that the stars— in the highest He bids haste to proclaim Him.
20. It were meet, O men, that you should enquire— who is the King, and then adore him—lest haply your way has been mistaken—and another is the King that is born.
21. It were meet, O maiden, that you should receive it—that we have learned that your Son is King—from the star of light that errs not—and plain is the way, and he has led us.
22. The Child is a little one, and lo! He has not— the diadem of a king and of a throne—and what have you seen that you should pay honour to Him—as to a king, with your treasures?
23. A little one, because He willed it for quietness' sake—and meek now until He be revealed.— A time shall be for Him when all diadems— shall bow down and worship Him.
24. Armies he has none—nor has my Son legions and troops:— in the poverty of His mother He dwells—why then King is He called by you?
25. The armies of your Son are above—they ride on high, and they flame—and one of them it was that came and summoned us—and all our country was dismayed.
26. The Child is a babe, and how is it possible— He should be King, unknown to the world?— And they that are mighty and of renown—how can a babe be their ruler?
27. Your babe is aged, O Virgin—and Ancient of Days and exalted above all and Adam beside Him is very babe—and in Him all created things are made new.
28. It is very seemly that you should expound— all the mystery and explain it—who it is that reveals to you the mystery of my Son,— that He is a King in your region.
29. It is likewise seemly for you to accept this—that unless the truth had led us we had not wandered hither from the ends of the earth—nor come for the sake of your Son.
30. All the mystery as it was wrought— among you there in your country—reveal to me now as friends.— Who was He that called you to come to me?
31. A mighty Star appeared to us— that was glorious exceedingly above the stars—and our land by its fire was kindled—that this King had appeared it bore tidings to us.
32. Do not, I beseech you, speak of— these things in our land lest they rage,— and the kings of the earth join together— against the Child in their envy.
33. Be not dismayed, O Virgin!— Your Son shall bring to nought all diadems, and set them underneath his heel—and they shall not subdue Him Whom they envy.
34. Because of Herod I am afraid,— that unclean wolf, lest he assail me—and draw his sword and with it cut off— the sweet cluster before it be ripe.
35. Because of Herod fear not—for in the hands of your Son is his throne placed:— and as soon as He shall reign it shall be laid low—and his diadem shall fall on the earth beneath.
36. A torrent of blood is Jerusalem,— wherein the excellent ones are slain;— and if she perceives Him she will assail Him.— In mystery speak, and noise it not abroad.
37. All torrents, and likewise swords—by the hands of your Son shall be appeased—and the sword of Jerusalem shall be blunted—and shall not desire at all to kill.
38. The scribes of the priests of Jerusalem— pour forth blood and heed not.— They will arouse murderous strife— against me and against the Child; O Magi, be silent!
39. The scribes and the priests will be unable— to hurt your son in their envy—for by Him their priesthood shall be dissolved—and their festivals brought to nought.
40. A Watcher revealed to me, when I received— conception of the Babe, that my Son is a King;— that His diadem is from on high and is not dissolved—he declared to me even as you do.
41. The Watcher, therefore, of whom you have spoken— is he who came as a star—and was shown to us and brought us good tidings— that He is great and glorious above the stars.
42. That Angel declared to me— in his good tidings, when he appeared to me—that to His Kingdom no end shall be— and the mystery is kept and shall not be revealed.
43. The Star also declared again to us— that your Son is He that shall keep the diadem.— His aspect was something changed—and he was the Angel and made it not known to us.
44. Before me when the Watcher showed himself—he called Him his Lord before He was conceived—and as the Son of the Highest announced Him to me:— but where His Father is he made not known to me.
45. Before us he proclaimed in the form of a star— that the Lord of the Highest is He Who is born—and over the stars of light your Son is ruler—and unless He commands they rise not.
46. In your presence, lo! There are revealed— other mysteries, that you may learn the truth—how in virginity I bare my Son,— and He is Son of God; go, proclaim Him!
47. In our presence the Star taught us— that His Birth is exalted above the world and above all beings is your Son,— and is Son of God according to your saying.
48. The world on high and the world below bear witness to Him—all the Watchers and the stars—that He is Son of God and Lord.— Bear His fame to your lands!
49. All the world on high, in one star—has stirred up Persia and she has learned the truth—that your Son is Son of God—and to Him shall all peoples be subject.
50. Peace bear to your lands:— peace be multiplied in your borders!— As apostles of truth may you be believed— in all the way that you shall pass through.
51. The peace of your Son, it shall bear us— in tranquillity to our land, as it has led us hither—and when His power shall have grasped the worlds—may He visit our land and bless it!
52. May Persia rejoice in your glad tidings!— may Assyria exult in your coming— And when my Son's Kingdom shall arise—may He plant His standard in your country!
53. Let the Church sing with rejoicing—Glory in the Birth of the Highest,— by Whom the world above and the world below are illumined!— Blessed be He in Whose Birth all are made glad!
The Pearl -- Seven Hymns on the Faith
Hymn 1
1. On a certain day a pearl did I take up, my brethren; I saw in it mysteries pertaining to the Kingdom; semblances and types of the Majesty; it became a fountain, and I drank out of it mysteries of the Son.
I put it, my brethren, upon the palm of my hand, that I might examine it: I went to look at it on one side, and it proved faces on all sides. I found out that the Son was incomprehensible, since He is wholly Light.
In its brightness I beheld the Bright One Who cannot be clouded, and in its pureness a great mystery, even the Body of our Lord which is well-refined: in its undividedness I saw the Truth which is undivided.
It was so that I saw there its pure conception—the Church, and the Son within her. The cloud was the likeness of her that bare Him, and her type the heaven, since there shone forth from her His gracious Shining.
I saw therein His trophies, and His victories, and His crowns. I saw His helpful and overflowing graces, and His hidden things with His revealed things.
2. It was greater to me than the ark, for I was astonied thereat: I saw therein folds without shadow to them because it was a daughter of light, types vocal without tongues, utterances of mysteries without lips, a silent harp that without voice gave out melodies.
The trumpet falters and the thunder mutters; be not daring then; leave things hidden, take things revealed. You have seen in the clear sky a second shower; the clefts of your ears, as from the clouds, they are filled with interpretations.
And as that manna which alone filled the people, in the place of pleasant meats, with its pleasantnesses, so does this pearl fill me in the place of books, and the reading thereof, and the explanations thereof.
And when I asked if there were yet other mysteries, it had no mouth for me that I might hear from, neither any ears wherewith it might hear me. O you thing without senses, whence I have gained new senses!
3. It answered me and said, The daughter of the sea am I, the illimitable sea! And from that sea whence I came up it is that there is a mighty treasury of mysteries in my bosom! Search out the sea, but search not out the Lord of the sea!
I have seen the various who came down after me, when astonied, so that from the midst of the sea they returned to the dry ground; for a few moments they sustained it not. Who would linger and be searching on into the depths of the Godhead?
The waves of the Son are full of blessings, and with mischiefs too. Have you not seen, then, the waves of the sea, which if a ship should struggle with them would break her to pieces, and if she yield herself to them, and rebel not against them, then she is preserved? In the sea all the Egyptians were choked, though they scrutinised it not, and, without prying, the Hebrews too were overcome upon the dry land, and how shall you be kept alive? And the men of Sodom were licked up by the fire, and how shall you prevail?
At these uproars the fish in the sea were moved, and Leviathan also. Have you then a heart of stone that you read these things and run into these errors? O great fear that justice also should be so long silent! Ecclesiastes 8:11
4. Searching is mingled with thanksgiving, and whether of the two will prevail? The incense of praise rises along with the fume of disputation from the tongue, and unto which shall we hearken? Prayer and prying [come] from one mouth, James 3:10 and which shall we listen to?
For three days was Jonah a neighbour [of mine] in the sea: the living things that were in the sea were affrighted, [saying,] Who shall flee from God? Jonah fled, and you are obstinate at your scrutiny of Him!
Hymn 2
1. Whereunto are you like? Let your stillness speak to one that hears; with silent mouth speak with us: for whoso hears the stammerings of your silence, to him your type utters its silent cry concerning our Redeemer.
Your mother is a virgin of the sea; though he took her not [to wife]: she fell into his bosom, though he knew her not; she conceived you near him, though he did not know her. Do thou, that are a type, reproach the Jewish women that have you hung upon them. You are the only progeny of all forms which art like to the Word on High, Whom singly the Most High begot. The engraven forms seem to be the type of created things above. This visible offspring of the invisible womb is a type of great things. Your goodly conception was without seed, and without wedlock was your pure generation, and without brethren was your single birth.
Our Lord had brethren and yet not brethren, since He was an Only-Begotten. O solitary one, you type exact of the Only-Begotten! There is a type of yours in the crown of kings, [wherein] you have brothers and sisters.
Goodly gems are your brethren, with beryls and unions as your companions: may gold be as it were your kinsman, may there be unto the King of kings a crown from your well-beloved ones! When you came up from the sea, that living tomb, you cried out. Let me have a goodly assemblage of brethren, relatives, and kinsmen. As the wheat is in the stalk, so you are in the crown with princes: and it is a just restoration to you, as if of a pledge, that from that depth you should be exalted to a goodly eminence. Wheat the stalk bears in the field; you the head of the king upon his chariot carries about.
O daughter of the water, who hast left sea, wherein you were born, and art gone up to the dry land, wherein you are beloved: for men have loved and seized and adorned themselves with you, like as they did that Offspring Whom the Gentiles loved and crowned themselves withal.
It is by the mystery of truth that Leviathan is trodden down of mortals: the various put him off, and put on Christ. In the sacrament of oil did the Apostles steal You away, and came up. They snatched their souls from his mouth, bitter as it was.
Your Nature is like a silent lamb in its sweetness, of which if a man is to lay hold, he lifts it in a crucial form by its ears, as it was on Golgotha. He cast out abundantly all His gleams upon them that looked upon Him.
2. Shadowed forth in your beauty is the beauty of the Son, Who clothed Himself with suffering when the nails passed through Him. The awl passed in you since they handled you roughly, as they did His hands; and because He suffered He reigned, as by your sufferings your beauty increased.
And if they showed no pity upon you, neither did they love you: still suffer as you might, you have come to reign! Simon Peter showed pity on the Rock; whoso has smitten it, is himself thereby overcome; it is by reason of Its suffering that Its beauty has adorned the height and the depth.
Hymn 3
1. You do not hide yourself in your bareness, O pearl! With the love of you is the merchant ravished also, for he strips off his garments; not to cover you, [seeing] your clothing is your light, your garment is your brightness, O you that are bared!
You are like Eve who was clothed with nakedness. Cursed be he that deceived her and stripped her and left her. The serpent cannot strip off your glory. In the mysteries whose type you are, women are clothed with Light in Eden.
2. Very glistening are the pearls of Ethiopia, as it is written, Who gave you to Ethiopia [the land] of black men. He that gave light to the Gentiles, both to the Ethiopians and unto the Indians did His bright beams reach.
The eunuch of Ethiopia upon his chariot Acts 8:27 saw Philip: the Lamb of Light met the dark man from out of the water. While he was reading, the Ethiopian was baptised and shone with joy, and journeyed on!
He made disciples and taught, and out of black men he made men white. And the dark Ethiopic women became pearls for the Son; He offered them up to the Father, as a glistening crown from the Ethiopians.
3. The Queen of Sheba 1 Kings 10:1 was a sheep that had come into the place of wolves; the lamp of truth did Solomon give her, who also married her when he fell away. She was enlightened and went away, but they were dark as their manner was.
The bright spark which went down home with that blessed [Queen], held on its shining amid the darkness, till the new Day-spring came. The bright spark met with this shining, and illumined the place.
4. There are in the sea various fishes of many cubits, and with all their greatness they are very small; but by your littleness the crown is made great, like as the Son, by whose littleness Adam was made great.
For the head is your crown intended: for the eye your beauty, for the ear your goodliness. Come up from the sea, you neighbour to the dry land, and come and sojourn by the [seat of] hearing. Let the ear love the word of life as it loves you!
In the ear is the word, and without it is the pearl. Let it as being warned by you, by you get wisdom, and be warned by the word of truth. Be its mirror: the beauty of the Word in your own beauty shall it see: in you it shall learn how precious is the Word on High! The ear is the leaf: the flesh is the tree, and you in the midst of it are a fruit of light, and to the womb that brings forth Light, you are a type that points.
You He used as a parable of that kingdom, O pearl! As He did the virgins that entered into it, five in number, clothed with the light of their lamps! To you are those bright ones like, you that are clad in light!
5. Who would give a pearl to the daughter of the poor? For when it hangs on her, it becomes her not. Gain without price that faith, all of which becomes all the limbs of men. But for no gold would a lady exchange her pearl.
It were a great disgrace if you should throw your pearl away into the mire for nought!
In the pearl of time let us behold that of eternity; for it is in the purse, or in the seal, or in the treasury. Within the gate there are other gates with their locks and keys. Your pearl has the High One sealed up as taking account of all.
Hymn 4
1. The thief gained the faith which gained him, Luke 22:42 and brought him up and placed him in paradise. He saw in the Cross a tree of life; that was the fruit, he was the eater in Adam's stead.
The fool, who goes astray, grazes the faith, as it were an eye, Zechariah 2:8 by all manner of questions. The probing of the finger blinds the eye, and much more does that prying blind. the faith.
For even the diver pries not into his pearl. In it do all merchants rejoice without prying into whence it came; even the king who is crowned therewith does not explore it.
2. Because Balaam was foolish, a foolish beast in the ass spoke with him, because he despised God Who spoke with him. You too let the pearl reprove in the ass's stead.
The people that had a heart of stone, by a Stone He set at nought, Matthew 21:42 for lo, a stone hears words. Witness its work that has reproved them; and you, you deaf ones, let the pearl reprove today.
With the swallow Jeremiah 8:7 and the crow did He put men to shame; with the ox, yea with the ass, Isaiah 1:3 did He put them to shame; let the pearl reprove now, O you birds and things on earth and things below.
3. Not as the moon does your light fill or wane; the Sun whose light is greater than all, lo! Of Him it is that a type is shadowed out in your little compass. O type of the Son, one spark of Whom is greater than the sun!—
The pearl itself is full, for its light is full; neither is there any cunning worker who can steal from it; for its wall is its own beauty, yea, its guard also! It lacks not, since it is entirely perfect.
And if a man would break you to take a part from you, you are like the faith which with the heretics perishes, seeing they have broken it in pieces and spoiled it: for is it any better than this to have the faith scrutinised?
The faith is an entire nature that may not be corrupted. The spoiler gets himself mischief by it: the heretic brings ruin on himself thereby. He that chases the light from his pupils blinds himself.
Fire and air are divided when sundered. Light alone, of all creatures, as its Creator, is not divided; it is not barren, for that it also begets without losing thereby.
4. And if a man thinks that you are framed [by art] he errs greatly; your nature proclaims that you, as all stones, are not the framing of art; and so you are a type of the Generation which no making framed.
Your stone flees from a comparison with the Stone [which is] the Son. For your own generation is from the midst of the deep, that of the Son of your Creator is from the highest height; He is not like you, in that He is like His Father.
And as they tell, two wombs bare you also. You came down from on high a fluid nature; you came up from the sea a solid body. By means of your second birth you showed your loveliness to the children of men.
Hands fixed you, when you were embodied, into your receptacles; for you are in the crown as upon a cross, and in a coronet as in a victory; you are upon the ears, as if to fill up what was lacking; you extend over all.
Hymn 5
1. O gift that camest up without price Isaiah 55:1 with the diver! You laid hold upon this visible light, that without price rises for the children of men: a parable of the hidden One that without price gives the hidden Dayspring!
And the painter too paints a likeness of you with colours. Yet by you is faith painted in types and emblems for colours, and in the place of the image by you and your colours is your Creator painted.
O you frankincense without smell, who breathes types from out of you! You are not to be eaten, yet you give a sweet smell unto them that hear you! You are not to be drunk, yet by your story, a fountain of types are you made unto the ears!
2. It is you which are great in your littleness, O pearl! Small is your measure and little your compass with your weight; but great is your glory: to that crown alone in which you are placed, there is none like.
And who has not perceived of your littleness, how great it is; if one despises you and throws you away, he would blame himself for his clownishness, for when he saw you in a king's crown he would be attracted to you.
3. Men stripped their clothes off and dived and drew you out, pearl! It was not kings that put you before men, but those naked ones who were a type of the poor and the fishers and the Galileans.
For clothed bodies were not able to come to you; they came that were stript as children; they plunged their bodies and came down to you; and you much desired them, and you aided them who thus loved you.
Glad tidings did they give for you: their tongues before their bosoms did the poor [fishers] open, and produced and showed the new riches among the merchants: upon the wrists of men they put you as a medicine of life.
4. The naked ones in a type saw your rising again by the sea-shore; and by the side of the lake they, the Apostles of a truth, saw the rising again of the Son of your Creator. By you and by your Lord the sea and the lake were beautified.
The diver came up from the sea and put on his clothing; and from the lake too Simon Peter came up swimming and put on his coat; John 21:7 clad as with coats, with the love of both of you, were these two.
5. And since I have wandered in you, pearl, I will gather up my mind, and by having contemplated you, would become like you, in that you are all gathered up into yourself; and as you in all times are one, one let me become by you!
Pearls have I gathered together that I might make a crown for the Son in the place of stains which are in my members. Receive my offering, not that You are shortcoming; it is because of my own shortcoming that I have offered it to You. Whiten my stains!
This crown is all spiritual pearls, which instead of gold are set in love, and instead of ouches in faith; and instead of hands, let praise offer it up to the Highest!
Hymn 6
1. Would that the memory of the fathers would exhale from the tombs; who were very simple as being wise, and reverend as believing. They without cavilling searched for, and came to the right path.
He gave the law; the mountains melted away; fools broke through it. By unclean ravens He fed Elijah at the desert stream; and moreover gave from the skeleton honey unto Samson. They judged not, nor inquired why it was unclean, why clean.
2. And when He made void the sabbaths, the feeble Gentiles were clothed with health. Samson took the daughter of the aliens, and there was no disputing among the righteous; the prophet also took a harlot, and the just held their peace.
He blamed the righteous, Hosea 1:2 and He held up and lifted up [to view] their delinquencies: He pitied sinners, Matthew 9:13 and restored them without cost: and made low the mountains of their sins: Luke 18:9 He proved that God is not to be arraigned by men, and as Lord of Truth, that His servants were His shadow; and whatsoever way His will looked, they directed also their own wills; and because Light was in Him, Song of Songs 2:17 their shadows were enlightened.
3. How strangely perplexed are all the heretics by simple things! For when He plainly foreshadowed this New Testament by that of the Prophets, those pitiable men rose, as though from sleep, and shouted out and made a disturbance. And the Way, wherein the righteous held straight on, and by their truths had gone forth therein, that [Way] have these broken up, because they were besotted: this they left and went out of; because they pried, an evil searching, [yea,] an evil babbling led them astray.
They saw the ray: they made it darkness, that they might grope therein: they saw the jewel, even the faith: while they pried into it, it fell and was lost. Of the pearl they made a stone, that they might stumble upon it.
4. O Gift, which fools have made a poison! The People were for separating Your beauteous root from Your fountain, though they separated it not: [false] teachings estranged Your beauty also from the stock thereof.
By You did they get themselves estranged, who wished to estrange You. By You the tribes were cut off and scattered abroad from out of Sion, and also the [false] teachings of the seceders.
Bring Yourself within the compass of our littleness, O Gift of ours. For if love cannot find You out on all sides, it cannot be still and at rest. Make Yourself small, You Who is too great for all, Who comes unto all!
5. By this would those who wrangle against our Pearl be reproved; because instead of love, strife has come in and dared to essay to unveil your beauty. It was not graven, since it is a progeny which cannot be interpreted.
You showed your beauty among the abjects to show whereto you are like, you Pearl that art all faces. The beholders were astonied and perplexed at you. The separatists separated you in two, and were separated in two by you, you that are of one substance throughout.
They saw not your beauty, because there was not in them the eye of truth. For the veil of prophecy, full as it was of the mysteries; to them was a covering of your glistering faces: they thought that you were other [than you are], O you mirror of ours! And therefore these blind schismatics defiled your fair beauty.
6. Since they have extolled you too much, or have lowered you too much, bring them to the even level. Come down, descend a little from that height of infidelity and heathendom; and come up from the depth of Judaism, though you are in the Heaven.
Let our Lord be set between God and men! 1 Timothy 2:5 Let the Prophets be as it were His heralds! Let the Just One, as being His Father, rejoice! That Word it is which conquered both Jews and Heathens!
7. Come, You Gift of Holy Church, stay, rest in the midst of Her! The circumcised have troubled You, in that they are vain babblers, and so have the [false] doctrines in that they are contentious. Blessed be He that gave You a goodly company which bears You about!
In the covenant of Moses is Your brightness shadowed forth: in the new covenant You dart it forth: from those first Your light shines even unto those last. Blessed be He that gave us Your gleam as well as Your bright rays.
Hymn 7
1. As in a race saw I the disputers, the children of strife, [trying] to taste fire, to see the air, to handle the light: they were troubled at the gleaming, and struggled to make divisions.
The Son, Who is too subtle for the mind, did they seek to feel: and the Holy Ghost Who cannot be explored, they thought to explore with their questionings. The Father, Who never at any time was searched out, have they explained and disputed of.
The sound form of our faith is from Abraham, and our repentance is from Nineveh and the house of Rahab, and ours are the expectations of the Prophets, Genesis 15:6 ours of the Apostles.
2. And envy is from Satan: the evil usage of the evil calf is from the Egyptians. The hateful sight of the hateful image of four faces is from the Hittites. Accursed disputation, that hidden moth, is from the Greeks.
The bitter [enemy] read and saw orthodox teachings, and subverted them; he saw hateful things, and sowed them; and he saw hope, and he turned it upside down and cut it off. The disputation that he planted, lo! It has yielded a fruit bitter to the tooth.
3. Satan saw that the Truth strangled him, and united himself to the tares, and secreted his frauds, and spread his snares for the faith, and cast upon the priests the darts of the love of pre-eminence.
They made contests for the throne, to see which should first obtain it. There was that meditated in secret and kept it close: there was that openly combated for it: and there was that with a bribe crept up to it: and there was that with fraud dealt wisely to obtain it.
The paths differed, the scope was one, and they were alike. Him that was young, and could not even think of it, because it was not time for him; and him that was hoary and shaped out dreams for time beyond; all of them by his craftiness did the wicked one persuade and subdue. Old men, youths, and even striplings, aim at rank!
4. His former books did Satan put aside, and put on others: the People who was grown old had the moth and the worm devoured and eaten and left and deserted: the moth came into the new garment of the new peoples:
He saw the crucifiers who were rejected and cast forth as strangers: he made of those of the household, pryers; and of worshippers, they became disputants. From that garment the moth gendered and wound it up and deposited it.
The worm gendered in the storehouse of wheat, and sat and looked on: and lo! The pure wheat was mildewed, and devoured were the garments of glory! He made a mockery of us, and we of ourselves, since we were besotted!
He showed tares, and the bramble shot up in the pure vineyard! He infected the flock, and the leprosy broke out, and the sheep became hired servants of his! He began in the People, and came unto the Gentiles, that he might finish.
5. Instead of the reed which the former people made the Son hold, others have dared with their reed to write in their tracts that He is only a Son of man. Reed for reed does the wicked one exchange against our Redeemer, and instead of the coat of many colours, wherewith they clothed Him, titles has he dyed craftily. With diversity of names he clothed Him; either that of a creature or of a thing made, when He was the Maker.
And as he plaited for Him by silent men speechless thorns that cry out, thorns from the mind has he plaited [now] by the voice, as hymns; and concealed the spikes amid melodies that they might not be perceived.
6. When Satan saw that he was detected in his former [frauds]; that the spitting was discovered, and vinegar, and thorns, nails and wood, garments and reed and spear, which smote him, and were hated and openly known; he changed his frauds.
Instead of the blow with the hand, by which our Lord was overcome, he brought in distractions; and instead of the spitting, cavilling entered in; and instead of garments, secret divisions; and instead of the reed, came in strife to smite us on the face.
Haughtiness called for rage its sister, and there answered and came envy, and wrath, and pride, and fraud. They have taken counsel against our Redeemer as on that day when they took counsels at His Passion.
And instead of the cross, a hidden wood has strife become; and instead of the nails, questionings have come in; and instead of hell, apostasy: the pattern of both Satan would renew again.
Instead of the sponge which was cankered with vinegar and wormwood, he gave prying, the whole of which is cankered with death. The gall which they gave Him did our Lord put away from Him; the subtle questioning, which the rebellious one has given, to fools is sweet.
7. And at that time there were judges against them, Luke 23:14-15 lo, the judges are, as it were, against us, and instead of a handwriting are their commands. Priests that consecrate crowns, set snares for kings.
Instead of the priesthood praying for royalty that wars may cease from among men, they teach wars of overthrow, which set kings to combat with those round about.
O Lord, make the priests and kings peaceful; that in one Church priests may pray for their kings, and kings spare those round about them; and may the peace which is within You become ours, Lord, You that are within and without all things!
Homily on Our Lord
Therefore let all mouths render praise to Him Who has removed from them blasphemous speech. Glory to You Who departed from one dwelling to take up your 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 from 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 you]. Luke 1:35 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 whoso denies His birth may be confuted by His crucifixion, and whoso 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 begot 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 Matthew 27:50-52 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. Matthew 27:50-53 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, all 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 among the creatures nothing resists Him. Glory be to You, Who laid Your 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 You that Your 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 You drew them to Your 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 You mingled in their flesh that blood of Yours, 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 You and was defiled by Your blood, that idolatry, that had been engrafted upon him was driven away from him on account of Your blood. For he was weaned from that heathenism through Your 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 Your blessings, to deny Your person. And also You had mercy on those, whose lives had been made food for dead idols. For the one calf which they made in the desert, Exodus 32:4 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; Exodus 32:20 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. 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 offense 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, Numbers 5:17-27 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 You be glory who by Your cross hast taken away the heathenism in which both circumcised and uncircumcised were caused to stumble! To You 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 You; for by the finding of the lost, You have given joy to the angels that are found and were not lost. The uncircumcised praise You, for in Your peace the enmity that was between is swallowed up, for You received in Your flesh the outward sign of circumcision, through which the uncircumcised that were Yours, used to be accounted as not Yours. For You made as Your sign the circumcision of the heart; by which the circumcised were made known, that they were not Yours. For You came to Your own John 1:2 and Your own received You not; and by this they were made known that they were not Yours. But they to whom You did not come, through Your mercy cry out after You, that You would 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. Your preaching persuaded their many worshippers to change their many gods for the One. For in that You took 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. 1 Corinthians 15:27-28 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 You Who clothed Yourself in the body of mortal Adam, and made it a fountain of life for all mortals. You are He that livest, for Your slayers were as husbandmen to Your 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 Your 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. You are He Who made for Yourself the body as a servant, that through it You might give to them that desire You, all that they desire. Moreover in You were made visible the hidden wishes of them that slew [You] and buried [You]; through this, that You clothed Yourself in a body. For taking occasion by that body of Yours, Your slayers slew You, and were slain by You; and taking occasion by Your body, Your buriers buried You, and were raised up with You. 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; Mark 7:32-37 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 fullness is established. But because through Him the members receive all fullness 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; John 9:6 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 fullness dwelt, the deficiency of them that lacked was supplied; and from the body in which life dwelt, Colossians 2:9 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; Matthew 9:20 but with another, her love impelled her even to approach His flesh. 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 among 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 offenses. Simon the Pharisee received our Lord as a prophet; because of the signs, and not because of faith. For he was a son of Israel, 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 our 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 this 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 offenses 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 him. Exodus 32:1 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. Exodus 32:1
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 your house; you gave Me no water for My feet: But she has moistened them with her tears. Therefore her sins which are many are forgiven her. Luke 7:44-47 But the Pharisee when he heard our Lord naming the sins of the woman, many sins, was greatly put to shame because he had 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 your house; you gave Me no water for 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! You did not anoint Me with oil. Behold the token of neglect! But she has anointed My feel with sweet ointment. Behold the sign of zeal! You did 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 things 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, he 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 your 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? Mark 2:7 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, your sins are forgiven you. Matthew 9:2 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 you do not believe in Me that I am God; yet abide 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 your bed and go into your house. Matthew 9:6 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 you 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 among 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 your left hand know what your right hand does. Matthew 2:3 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 Hebrews 10:31 when He shall come in flaming fire. 2 Thessalonians 1:7-8 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 you. 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 you, 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 exalts itself against the knowledge of God. 2 Corinthians 10:5 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 exalts 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 do you persecute Me? Acts 9:4 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 do you persecute 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. Acts 22:11 But if that light was glorious, O Paul, how did the glorious light become a blinding light to you yourself? 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. Matthew 4:11
27. For I saw a light from heaven that excelled the sun, and its light shone upon me. Acts 26:13 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 Daniel 10:5-6 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. Daniel 10:8 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 you, you man of desire? Thus that mouth that was a fountain of thunderings— for the voice of his words was like the voice of many hosts, Daniel 10:6 that voice became to him a fountain teeming with and containing peace. And when [the voice] reached the terrified ears which were thirsty 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. Daniel 10:19 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? Exodus 33:20 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 His 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 be 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 ears and eyes is in us and is formed in us in its natural manner; and yet our sight and hearing cannot stand before mighty thunder and lightning; 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 be seen fleeing and Saul pursuing after Him. 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 in 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 do you persecute 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, John 5:46 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. Ephesians 1:18 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 you 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. For all congregation bade stone them with stones. Numbers 14:10 And thrice they scourged Paul with rods as a dog on his body. [?] Thrice was I beaten with rods. 2 Corinthians 11:25 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 do you persecute 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 various things, His Divinity was revealed by glorious signs; that it might be known that the One Who stood among 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 spoke 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 do you persecute 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 you should say; What necessity was there that He should speak humbly? Could He not have convinced him also through the greatness of the light? Know, you that questionest, that this rejoinder may be returned to you; 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 do you persecute Me?— in order that, when Saul who was being made a disciple, heard Him Who was making him a disciple, saying, Why do you persecute 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 He 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. John 19:30 He could not vainly return and begin again anything which once for all had been wisely finished. Or why again do you 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 do you persecute Me? The explanation of which utterance is this—Saul, why are you 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 bind 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 do you persecute Me? Then because of the madness of the pride wherein Paul was set up at that time, he would perhaps have said this to Him, I am persecuting You for this reason, because You have said, Why do you persecute Me? For who is there that would not persecute You, when You, with such strength, troublest Your 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 He 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 the 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 humble the light.
38. As also in the night, while He was praying, it is written— There appeared to Him an angel strengthening Him. Luke 22:43 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 sinners 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 do you persecute 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 among 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, 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 angry 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 befell 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 among the diseased, was proclaiming this— Let every one that is thirsty, come and drink. John 7:37 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. Matthew 9:12 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? 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 you knew, O Pharisee, that our Lord was not a prophet, by that very thing it was proved that you did not know the prophets. For by this that you said— Had this man been a prophet, he would have known, you show herein that (in your esteem) whoever is a prophet knows all things. But lo! some matters were hidden from the prophets; how then do you 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 you and peace be to the child. 2 Kings 4:26 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. Exodus 32:1 And if God, Who cannot die, brought you out of Egypt, why do you 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 whenever Moses shall have died, what shall remain of him? For behold, your God is a living God, and lo! He has revealed Himself to you 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 you? Behold the signs of Moses surround you. Or how does the person of Moses profit you, when you have such a guide as this? If your garments wear not old, and a temperate air refreshes you, if the heat and the cold do not hurt you, and you have 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. You too, O Pharisee, thirsty for blasphemy, what did you see 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 in your 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, you who said He is not a prophet, that He is One who makes those chaste that have been wanton. For by this, that you know that she is a sinner, and by this, that you see 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 do you weep? 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 have you 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; do you not, 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 your heart, yet gently persuaded you, 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 fifty dinars.— (Be not wearied, O hearer, at the length of the repetition of the parable, lest you 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 do you think would love him more? Simon said to Him, I suppose that he, to whom more was forgiven. Our Lord said to him, You have 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 your judgment passed, I judged not of it, why did you, before you heard 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 sinner. John 9:24-31 But he said to them:— How did He open my eyes? Lo! God hears not sinners. John 9:24-31 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 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? Matthew 21:40-44 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 Isaiah 6:7 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, Matthew 26:7 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. Matthew 26:13 Accordingly, what she then received of Him, He is able to cause to pass unto all generations: and 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, Luke 2:28 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, but 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 let Your servant depart in peace. Luke 2:29 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! My eyes have seen Your mercy. Luke 2:30 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! my eyes have seen Your 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! My eyes have seen Your 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 the 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 you are shut up. While He was on the sea, His arm reached even to the fountain of the wind, Mark 4:39 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 in 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 fullness 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 on 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, Luke 2:34 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, John 3:34 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 you I will give the keys of the doors. Matthew 16:19 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, Luke 1:41 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 been handed down among 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 bitter 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 counsels 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.
אין תגובות:
הוסף רשומת תגובה