OT § 73

The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. [Proverbs 3:34] Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen.

We add, in the next place, that neither is every one that prophesies holy, nor every one that casts out devils religious: for even Balaam the son of Beor the prophet did prophesy, though he was himself ungodly; as also did Caiaphas, the falsely-named high priest. Nay, the devil foretells many things, and the demons, about Him; and yet for all that, there is not a spark of piety in them: for they are oppressed with ignorance, by reason of their voluntary wickedness. It is manifest, therefore, that the ungodly, although they prophesy, do not by their prophesying cover their own impiety; nor will those who cast out demons be sanctified by the demons being made subject to them: for they only mock one another, as they do who play childish tricks for mirth, and destroy those who give heed to them. For neither is a wicked king any longer a king, but a tyrant; nor is a bishop oppressed with ignorance or an evil disposition a bishop, but falsely so called, being not one sent out by God, but by men, as Ananiah and Samoeah in Jerusalem, and Zedekiah and Achiah the false prophets in Babylon. And indeed Balaam the prophet, when he had corrupted Israel by Baalpeor, suffered punishment; and Caiaphas at last was his own murderer; and the sons of Sceva, endeavouring to cast out demons, were wounded by them, and fled away in an unseemly manner; and the kings of Israel and of Judah, when they became impious, suffered all sorts of punishments. It is therefore evident how bishops and presbyters, also falsely so called, will not escape the judgment of God. For it will be said to them even now: "O ye priests that despise my name, I will deliver you up to the slaughter, as I did Zedekiah and Achiah, whom the king of Babylon fried in a frying-pan," as says Jeremiah the prophet. We say these things, not in contempt of true prophecies, for we know that they are wrought in holy men by the inspiration of God, but to put a stop to the boldness of vainglorious men; and add this withal, that from such as these God takes away His grace: for "God resisteth the proud, but giveth grace to the humble."

There is hardly a page in the holy books in which it is not shown that God resists the proud but to the humble offers grace.

The Lord gives greater grace than does the friendship of the world, because this grants earthly goods for a time and things that are to be lost with sorrow; he bestows the eternal joy of life. On what sort he bestows this grace, however, he explains in succession. Wherefore he says, "God resists the proud but gives grace to the humble." God indeed punishes thieves, perjurers, dissolute persons, and other sinners, as despisers of his commandments. But he is said particularly to resist the proud, because they certainly are punished with a greater penalty who trust in their own strength, who neglect to be made subject to divine power by repenting, who refuse to seek the help of grace from above, as if they are sufficient by themselves to achieve salvation. But, on the other hand, he gives grace to the humble, because they who in the midst of the wounds of their vices humbly put themselves in the hands of the true physician rightly receive the gift of the hoped-for cure.… He will give grace, however, to the meek, because he bestows both the perfection of their good work and the gifts of a blessed everlasting life on those who humbly follow him.

"He mocks proud mockers, etc." The Apostle James and Peter, following the ancient translation, wrote these verses, saying: "God opposes the proud but shows favor to the humble" (James 4; 1 Peter 5).

Since, then, we are a holy portion, we should do everything that makes for holiness. We should flee from slandering, vile and impure embraces, drunkenness, rioting, filthy lusts, detestable adultery and disgusting arrogance. "For God," says Scripture, "resists the arrogant but gives grace to the humble." We should attach ourselves to those to whom God's grace has been given. We should clothe ourselves with concord, being humble, self-controlled, far removed from all gossiping and slandering, and justified by our deeds, not by words.

Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power, how much more that of the bishop and the whole Church! He, therefore, that does not assemble with the Church, has even by this manifested his pride, and condemned himself. For it is written, "God resisteth the proud." Let us be careful, then, not to set ourselves in opposition to the bishop, in order that we may be subject to God.

From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. [Proverbs 3:34] Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up.

Candidly, I say to you, God hates all sin without exception: lying, perjury, theft, robbery, adultery, fornication; and if anyone should be caught in any of these acts, he would not be able to raise his eyes, and we would look upon him as one accursed. Yet, the proud man commits a far worse sin than adultery, and still we continue to converse with him. The fornicator may say, My flesh overcame me; youth was too much for me. I am not advocating that you yield to such a sin, for God hates that as well as any other; but, in comparing evils, I maintain that whatever other wrong a man may commit, theft, for example, he can always find an excuse for it. What excuse does he give? I committed the theft because I was in need, I was dying from hunger, I was sick. What can the proud man say? Realize how evil pride is from the very fact that there is no excuse for it. Other vices harm only those who commit them; pride inflicts far more injury upon everyone. I am saying all this lest you consider pride a trifling sin. What, in fact, does the apostle say? "Lest he incur the condemnation passed on the devil." The one who is puffed up with his own importance falls into the judgment of the devil. On the strength of Holy Writ, therefore, I declare, "When God is dealing with the arrogant he is stern, but to the humble, he shows kindness," so that we may shun all sin, most of all pride.

"The wise will inherit honor, etc." And the Lord says: "Everyone who exalts himself will be humbled, and he who humbles himself will be exalted" (Luke 14 and 18).

They will not simply obtain, but inherit. The wicked, again, even though they are exalted, are exalted only so as to have greater dishonour. For as one does not honour an ugly and mis-shapen fellow, if he exalts him, but only dishonours him the more, by making his shame manifest to a larger number; so also God exalts the wicked, in order that He may make their disgrace patent. For Pharaoh was exalted, but only to have the world as his accuser.

Indeed, many have lamented the weakness of human fragility, but among them, Job and David were particularly notable. The former, superior, direct, intense, and seemingly provoked by severe pains with a higher tragic quality; the latter, gentle, calm, and meek, with a milder emotion; so that, truly, we would imitate the heart of a deer that he set as an example for us to imitate. And do not be dismayed if I seem to preach to you in the likeness of a wild beast, when you read the statement to the apostles: Be shrewd as serpents and innocent as doves (Matthew 10:16). However, even though such similarities are drawn with pious examples, and the nature of deer is innocent and gentle; I think that deer is proposed here as an imitation of the Prophet, about whom Solomon, the supporter of his father's mind, said in Proverbs: 'A deer of friendship, and a foal of thanks will converse with you' (Prov. 5:19).

Paul wrote to the Corinthians, "You, therefore, follow me." Let us follow him then, because that commandment has been passed down to us. The admonition originally given to the church at Corinth reaches to all Christians of all time in every place. For the apostle Paul was "a teacher of all nations in faith and truth."2As a matter of fact, we get the same sort of teaching from all the saints of old. Solomon, for example, used proverbs, saying, "Hear, my children, the instruction of a father and pay attention to get understanding, for I give you a good gift. Do not forsake my word, for I was an obedient son to my father, and beloved in the sight of my mother."

Listen, my sons, to the discipline of a father, etc. Here, about to exhort to philosophy, he explains how he himself was taught wisdom by his father.

It must be noted, that he names the law a good gift, on account of the man who takes gifts into his bosom unrighteously. And he forsakes the law who transgresses it; the law, namely, of which he speaks, or which he has kept.

For I too was a son to my father, tender, etc. Nothing more raises the mind to the hope of attaining wisdom than when we remember that those whom we admire as already shining in wisdom were once little and unlearned. And he taught me and said: Let your heart embrace my words. Such admonitions given to Solomon by his father David, he who reads Chronicles finds. But why does Solomon call himself the only begotten before his mother, when Scripture testifies that a uterine brother preceded him, unless because that one, born but immediately unnamed, departed life as if he had never been?

Open up the treasury door for us, Lord, at the prayers of our supplications; let our prayers serve as our ambassador, reconciling us with your Divinity. Listen, all who are wise, pay attention, all who are learned, acquire understanding and knowledge, seeing that you are instructed and wise.

Almost all bodily excellences alter with age, and while wisdom alone increases all other functions decay. Fasting, sleeping on the ground, moving from place to place, hospitality to travelers, pleading for the poor, perseverance in standing at prayer, the visitation of the sick, manual labor to supply money for almsgiving—all acts, in short, of which the body is the medium decrease with its decay.Now there are young men and men of riper age who, by toil and ardent study, as well as by holiness of life and constant prayer to God, have obtained knowledge. I do not speak of these, or say that in them the love of wisdom is cold, for this withers in many of the old by reason of age. What I mean is that youth, as such, has to cope with the assaults of passion, and amid the allurements of vice and the tinglings of the flesh is stifled like a fire fed with wood too green and cannot develop its proper brightness. But when men have employed their youth in commendable pursuits and have meditated on the law of the Lord day and night, they learn with the lapse of time, fresh experience and wisdom come as the years go by, and so from the pursuits of the past their old age—their old age, I repeat—reaps a harvest of delight. Hence that wise man of Greece, perceiving, after the expiration of one hundred and seven years, that he was on the verge of the grave, is reported to have said that he regretted extremely having to leave life just when he was beginning to grow wise.

If anyone is going to obey Solomon and take true wisdom as the companion and sharer of his life, concerning which he says, "Love her, and she will safeguard you," and "Honor her, in order that she may embrace you," he will worthily prepare himself for this longing, keeping festival in a pure garment, rejoicing with those in this marriage, in order not to be rejected because of being clothed as a married person.It is clear that the eagerness for this kind of marriage is common to men and women alike, for since, as the apostle says, "There is neither male nor female," and Christ is all things for all human beings, the true lover of wisdom has as his goal the divine One who is true wisdom, and the soul, clinging to its incorruptible bridegroom, has a love of true wisdom which is God. Now, what spiritual marriage is and toward what goal the pure and divine love looks has been sufficiently revealed in what we have said before.

Therefore, in both these and in many other places, you will find that the divine Scripture avoids the word "love" and inserted "charity" and "affection." Nonetheless, here and there he uses the proper word "love" and invites and stirs up souls to him, as when he speaks in Proverbs about Wisdom: "Fall in love with her and she will save you; embrace her and she will exalt you; honor her that she may embrace you." But also in that book that is called the Wisdom of Solomon it has been written about Wisdom herself, "I have become a lover of her beauty." But I think that he he has inserted the word "love" only where there seems to be no opportunity for misunderstanding. For what fickleness or shame could anyone detect in the love of wisdom or in him who professes that he is a lover of wisdom? For if he had said that Isaac had fallen in love with Rebekah or Jacob with Rachel, some shameful passion could have been understood through these words to have transpired among the holy people of God. This misunderstanding would especially be common among those who do not know how to ascend from the letter to the spirit.

Just as taste and sight are different perceptions so far as the body is concerned, so, in accordance with the divine perceptions mentioned by Solomon, the visual and contemplative power of the soul is one thing, but that which is capable of tasting and apprehending the quality of spiritual foods is another.And … the Lord is capable of being tasted, being food for the soul, insofar as he is the bread of life which came down from heaven, and is capable of being seen, insofar as he is wisdom, of whose beauty he confesses to be a lover who says, "I became a lover of her beauty," and he commands us, "Love her, and she will preserve you.," For this reason it is said in the Psalms, "Taste and see that the Lord is good."

If anyone is going to obey Solomon and take true wisdom as the companion and sharer of his life, concerning which he says, "Love her, and she will safeguard you," and "Honor her, in order that she may embrace you," he will worthily prepare himself for this longing, keeping festival in a pure garment, rejoicing with those in this marriage, in order not to be rejected because of being clothed as a married person.It is clear that the eagerness for this kind of marriage is common to men and women alike, for since, as the apostle says, "There is neither male nor female," and Christ is all things for all human beings, the true lover of wisdom has as his goal the divine One who is true wisdom, and the soul, clinging to its incorruptible bridegroom, has a love of true wisdom which is God. Now, what spiritual marriage is and toward what goal the pure and divine love looks has been sufficiently revealed in what we have said before.

And what is meant by "exalt (fortify) her? "Surround her with holy thoughts; for you have need of large defence, since there are many things to imperil such a possession. But if it is in our power to fortify her, and if there are virtues in our power which exalt the knowledge of God, these will be her bulwarks,-as, for example, practice, study, and the whole chain of other virtues; and the man who observes these, honours wisdom; and the reward is, to be exalted to be with her, and to be embraced by her in the chamber of heaven.

It will bestow ornament of grace on your head, etc. It is clear from Solomon, because while he despised all for the sake of wisdom, having received wisdom, he shone with greater exaltation of glory. But even for our head, that is, the principal part of the mind, if it embraces wisdom, the greater grace of the Spirit is increased, and moreover, in the future, the crown of life will be given. Indeed, after explaining these words he received from his father, he returns to teaching his own listener the wisdom he began.

Listen, my son, and accept my words, etc. That is, so you may receive the gifts of eternal life.

There is only one way of truth, but different paths from different places join it, just like tributaries flowing into a perennial river. So these are really inspired words: "Hear, my son, and accept my words, to have many paths of life. I am teaching you the ways of wisdom, so that its springs may never fail you"—that is, those which spurt from the same soil. He is not merely affirming that there is more than one path of salvation for a single righteous person. He adds that there are plenty of righteous people and plenty of routes for them. He explains this as follows: "The paths of the righteous shine like light."

I will lead you in the paths of equity, etc. Paths, that is, actions of equity, while they begin, seem narrow and strait; but when they take progress, already by habit they seem spacious and broad, as the Psalmist testifies, who when he began told the Lord, Because of the words of your lips I stayed strong in the hard paths (Psalm XVI), but afterward, already making progress, he sang, I have run the way of your commandments, when you enlarged my heart (Psalm CXVIII). And therefore, even if the paths of equity seem narrow when you begin to enter them, once entered, the steps of your mind will not be constrained; but you will find that which the Lord says: His yoke is easy, and His burden is light (Matthew XI). For indeed, the reprobate in this life enter a broad way, but on the last day, with feet and hands bound, they will be cast into darkness (Matthew XXII); while the feet of the elect will be directed into the way of peace.

And running, you will not have a stumbling block. The more eagerly you run to fulfill God's commandments, the less you will fear adversities that impede you: for whoever sweats in evil deeds finds a stumbling block in the midst of the course, because immediately, when they do not foresee, they are snatched to punishment.

The heterodox are the "wicked," and the transgressors of the law are "evil men," whose "ways"-that is to say, their deeds-he bids us not enter.

Let your loins be girded about. Virtue should serve as a girdle in the place where passion should be checked. One who drops off the girdle of virtue cannot overcome the vices of the body. So girded with the cincture of purity—it is the badge of membership in the Christian army—let us cut away the dissolute cowardice of the flesh. Alert while watching our king, let us have no part in the restless sleep of worldly-minded people. For the wicked, Scripture says, "cannot sleep unless they have done wrong."

They eat the bread of wickedness, etc. Thus, by the action of wicked crimes, they are delighted as if by set feasts. Or certainly they drink the wine of the condemned, and they rejoice in taking ears of grain from the hungry, as the holy Scripture testifies about the custom of the impious.

But the path of the just is like the shining light, etc. The works of the just are conducted in the light of knowledge, and they lead to eternal life, which is the perfect day.

The person who removes himself from all hatred and fleshly odor and rises above all low and earthbound things, having ascended higher than the whole earth in his aforementioned flight, will find the only thing that is worth longing for. Having come close to beauty, he will become beautiful himself. Through his participation in the true light, he will himself be in a state of brightness and illumination. For just as at night the multitudinous glowing objects of the air which certain people call "shooting stars" … just as this earthly air, when it is forced upwards by the wind, becomes light-like, being changed in the clarity of the ether, so it is with the mind of man. After leaving this muddy and dusty life, it is purified through the power of the Spirit, becomes light-like, and is mixed with the true and lofty purity, and glows and is filled with rays and becomes light in accordance with the promise of the Lord who declared that the just will shine like the sun.

The way of the wicked is dark, etc. John the Apostle also says concerning these: Whoever loves his brother abides in the light, and there is no offense in him (1 John 2); but whoever hates his brother is in darkness, and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes (ibid.). Against whom it is said to the wise man above: Because running, you will have no stumbling, that is, scandal.