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1. Of all those who are begotten, who have put
on a body, there is only One innocent, that is our Lord Jesus Christ; just as He
bore witness concerning Himself, for He said: "I have overcome the world" (S.
John 16: 33). And the prophet also bore witness con-cerning Him: "He did not
iniquity, neither was guile found in His mouth" (Mal. 2: 6). And the blessed
Apostle said: "He who had not known sin made Himself sin in our behalf" (2 Cor.
5; 21). And how did He make Himself sin? if not because of His taking sin, when
He Himself had not committed it, and His nailing it on His cross. Again the
Apostle said: "There are many who run in the race course, but one received the
crown (1 Cor. 9: 24). Furthermore, there is no other of the sons of Adam who,
descending into the contest, has not been smitten and beaten; for sin has
reigned from (the time) that Adam transgressed against the commandment; and from
the many it (sin) had beaten, and the many it had smitten, and the many it had
killed, there was not a man from the many (that) it had not destroyed, until our
Saviour came, and took it, and nailed it on His cross. And even when it was
nailed on the cross there was (still) its sting, and it will sting many until
the end, and (then) its sting will be broken.
2. For all diseases there are medicines, and
there will be healing when a skilled physician shall have found them. And for
those who have been smitten in our conflict there is the medicine of penitence,
and those who apply it to their wounds are healed. O physicians! disciples of
our wise Physician, take to yourselves this remedy, that by it ye may heal the
wounds of the sick. For warriors who are smitten in battle at the hands of one
who is fighting with them, when they have found for themselves a skillful
physician, give themselves over to him for their healing, that he may make whole
the parts where they have been wounded. And when a physician heals him who has
been smitten in battle, he receives gifts and honor from the king. So, beloved,
he who is laboring in our conflict, and his enemy comes against him and smites
him, it is fitting to give to him the medicine of penitence, when the repentance
of him who has been smitten has become great. For God does not reject the
penitent, for Ezekiel the prophet said: "I take no delight in the death which
the sinner dieth, but that he may turn from his evil way and live" (33:11).
3. For he who is wounded in battle is not
ashamed to give himself into the hands of a skillful physician in order that he
may overcome that which befell him (in) battle; and the king does not reject him
who has been healed, but numbers and considers him with his army. So the man
whom Satan has smitten ought not to be ashamed to confess his sin, and depart
from it, and entreat for himself the medicine of penitence. For gangrene comes
to the wound of him who is ashamed to show it, and harm comes to his whole body;
and he who is not ashamed has his wound healed, and again returns to go down
into the conflict. And he who becomes gangrenous is not able to be healed, and
may not put on again the arms which he laid aside. So for him who has been
conquered in our conflict there is this way that he may be healed, when he shall
say "I have sinned", and shall entreat penitence. And he who is ashamed is not
able to be healed, because he does not wish to make known to the physician who
receives two pennies (perhaps an allusion to S. Luke 10:35) his wounds, that by
his means all the places where he has been smitten may be healed.
4. And to you physicians also, disciples of our
illustrious Physician, it is fitting that you should not withhold healing from
him who needs healing. Whosoever shows his wound to you, give to him the
medicine of penitence; and whosoever is ashamed to show his disease, ye shall
exhort him not to conceal from you, and when he has revealed to you do not
publish it, lest by means of it the innocent also should be considered as
debtors by enemies and those who hate (them). The line of battle where the slain
are falling is considered by their enemies the weakest of them all. And when
those who are smitten are found among them, those who have not been smitten bind
up their wounds, and there is no revealing of their condition to the enemy. But
if it is made known to everyone about them the whole army bears a bad name; and
also the king, the leader of the army, is angry with those who exposed his army,
and they are smitten with wounds which are worse than those of the ones who were
smitten in battle.
5. But if those who have been smitten are not
willing to show their wounds the physicians are not liable to any blame, because
they did not heal the infirm who have been smitten. And if those who have been
smitten are desiring to hide their wounds, they will not again be able to wear
arms on account of the gangrene contracted in their bodies. And while there is
gangrene in them, and they attempt to wear arms, when they are going down to
engage in conflict, their arms will become hot upon them, and their wounds will
become corrupt and putrified, and they will be killed. And when the corpses of
those who have hidden from them their wounds are found, then all the shame of
those who have concealed the wounds of their smiting is laughed at; and their
corpses also will not be committed to a grave, and they will be regarded as
fools, and evil, and ignorant.
6. And also the one who showing his wound has
been healed is careful of the place which has been healed that he may not be
struck in it a second time. For the healing of him who has been smitten a second
time will be difficult for a skilled physician, for the wound which is in the
scar will not have been healed completely; and also, although it may be healed
again, he will not be able to wear arms, and when he shall venture to wear arms
he will be taking to himself a kind of condemnation.
7. O you who have put on the arms of Christ!
learn the arts of war, lest ye be conquered and thrown down in the battle. Our
enemy is cunning and skillful, but his arms are weaker than ours. Therefore it
is right for us to engage (in battle) with him, and to take away his arms, being
vigilant in sleep; for he is not visible to us when he is fighting with us. We
turn unto Him who sees him, that He may take him away from us.
8. Also I counsel you who have been smitten that
ye be not ashamed to say : "We have fallen in the battle." Receive the medicine
which is without price, and repent, and live, before ye are slain. Also I remind
you physicians of that which is written in the Scriptures of our wise Physician,
that He does not forbid repentance. For when Adam had sinned He called him to
repentance when He said to him: "Adam, where art thou?" (Gen. 3: 8). And he,
hiding his sin from Him who beholds the heart, laid the blame upon Eve who had
deceived him. And because he did not confess his sin death was decreed against
him and against all his offspring. And Cain also was full of guile, and
sacrifice was not accepted from him; and He gave to him (a place) of repentance,
and he did not accept. For He said to him: "if thou hadst done well I would have
accepted thy sacrifice; but thou hast not done well and thy sin will accompany
thee" (Gen. 4: 7). And in the guile of his heart he slew his brother and was
accursed, "and he was trembling and wandering on the earth" (Gen. 4: 12). And
also to the generation in the days of Noah he gave one hundred and twenty years
for repentance; and they were not willing to repent and, one hundred years being
completed, He destroyed them.
9. See also, beloved, how much better this is
when a man confesses and turns away from his iniquity. Our God does not reject
the penitent. For the Ninevites increased their sins, and they received the
preaching of Jonah when he declared an overthrow against them, and they repented,
and God was moved with compassion towards them. And the sons of Israel also when
they increased their sins, and He proclaimed repentance to them, and they did
not receive it; for He called to them by Jeremiah and said: "Repent, (become)
penitent sons, and I will heal your penitence." Again He proclaimed in the ears
of Jerusalem and said: "Return unto Me, a penitent daughter". Again He said unto
the sons of Israel: "Return and be restored from your evil ways, and from the
wickedness of your works." And thus He said to the people: "If thou return unto
Me, I will restore thee, and thou shalt stand before Me." And again He spoke
thus and reproached them: "I have said, Return unto Me, inhabitant (fem.) of
Israel with all thy heart, and she has not returned" (these are all loose
quotations from Jere. 3 and 4:1). Again He took up a parable against them and
reminded them of that which is written in the law, and He wished that the law
might speak falsely for the sake of their repentance. For He said: "When a man
takes a wife and she shall go forth from him and shall be unto another man, and
if the other man who took her shall die or shall dismiss her, and she shall
return unto her first husband, it will not be possible for her first husband to
take her again after she has been polluted; and if he shall take her, behold
that land will surely be polluted. And now also I have taken thee, Jerusalem, to
Myself, and thou hast become Mine, and thou hast gone from Me, and thou hast
departed, and thou hast committed fornication with stones and trees. Now return
unto Me, and I will receive thee, and in thy repentance I will loose the law"
(Jere. 3: 1 sqq., and Dt. 24: 13 sqq., both loosely).
10. Be ye not afraid, O penitents, lest the hope
which is written in the Scriptures be cut off; for it is fitting for the Spirit
of God thus to warn, for a fearful warning is set in Ezekiel the prophet when He
said to him: "If all his days a man shall do judgment and righteousness, and at
the end of his days he shall do iniquity, in his iniquity he shall die. And if a
man shall do iniquity all his days, and he shall repent and do judgment and
righteousness, his soul shall live" (Ezek. 33: 18-19). By this one word He has
warned the righteous that he should not sin and lose his course; and He gave
hope to the wicked that he should turn from his iniquity and live. Again He said
to Ezekiel: "Although I cut off the hope of the unrighteous, thou shalt surely
warn him; also when I encourage the righteous, set thou fear before him that he
may be warned" (abridged thought of Ezek. 33: 7-9). When I say to the sinner: "Thou
shalt surely die; and thou dost not warn him, the sinner shall die in his
iniquity, and is blood will I require from thy hand" (Ezek. 3: 18), because thou
didst not warn him. "And if thou warn the sinner, the sinner shall live whom
thou shalt warn, and thou shalt save thy soul. And when thou shalt say to the
righteous: thou shalt surely live, and there shall be confidence to him
concerning this, it was fitting for thee to warn him lest he be exalted and sin;
and he who has been warned shall live, and thou shalt save thy soul" (Ezek. 3:
17-21 loosely). Give heed again, penitents, to the hand which is stretched forth
and the calling to repentance, for He spoke also by Jeremiah the prophet and
gave repentance. For thus He said: "If I shall speak concerning a nation, and
concerning a kingdom, to pluck up and to break down and to destroy and to cause
it to perish; and that nation turn from its iniquity, I will turn away from it
the evil which I had decreed against it. And if I shall speak concerning a
nation and concerning a kingdom, to plant and to build, and there shall be
confidence in it concerning this, and it do that which is evil in My sight, I
also will turn from it the good which I had promised concerning it" (Jere. 18:
7-10), and in its iniquity and in its sins I will cause it to perish.
11. Hear again also ye who hold the keys of the
gates of heaven and open the gates to the penitent, believe that which the
blessed Apostle hath said: "If a man from among you shall be troubled by sin, ye
who are in the spirit, restore ye him in a spirit of gentleness; and be ye
cautious lost perhaps ye also be tempted" (Gal. 6: 1). For the Apostle was
afraid and warned them, for he said concerning himself: "Lest I who have
preached to others should myself become reprobate" (r Cor. 9: 27). He who from
among you is troubled by sin, do not hold him as an enemy, but be ye counsellors
and admonishers to him as of a brother; for he whom ye have separated from among
you has been swallowed up by Satan. Again he said: "We who are strong ought to
bear the infirmities of the weak (Rom. 15: 1). Again he said: "He who is lame
should not be cast down, but should be healed" (Heb. 12: 13).
12. I say to you also, penitents, that ye should
not withhold from your souls this counsel which is given for your healing. For
he has said in the Scriptures: "He who confesseth his sins and passeth away from
them, God will be moved with compassion in his behalf" (Prov. 28: 13). Behold
the son who has squandered his goods, and when he returned unto his father he
rejoiced over him, and received him, and killed for him the fatted ox, and his
father was glad over his return. And he called his friends also that they might
rejoice with him; and his father embraced him and covered him with kisses and
said: "this my son was dead and is alive; he was lost and has been found (S.
Luke 15: 32). And his father did not find fault with him about the goods which
he had squandered.
13. And our Lord encouraged the penitents and
said: "I have not come to call the righteous but sinners to repentance" (S. Luke
5:32). And again He said: "There shall be joy in heaven over onesinner that
repenteth, more than over ninety and nine righteous persons, who are not needing
repentance " (S. Luke 15:7). The shepherd in concerned about that sheep who is
lost from all the flock more than (about) those who have not wandered. For
Christ died because of sinners, not because of the righteous, as He said by the
prophet: "He bore the sins of many" (Isa. 53:12). And the Apostle said: "If
while we were sinners God was reconciled with us by the death of His Son, how
much more abundantly now in His reconciliation shall we live by His life" (Rom.
5:10).
14. God forgives him who confesses his sins. For
when David had sinned, Nathan the prophet came unto him and made known to him
his sin and the punishment which he should receive. Then David confessed and
said: "I have sinned." The prophet said to him: "The Lord also hath put away thy
sin because thou last confessed" (2 Sam. 12: 13). And when he prayed he spoke
thus: "Against thee only have I sinned, and done evil things before Thee" (Ps.
51: 4). And again he entreated God and said: "Lead not Thy servant into judgment,
for in Thy sight no man living is justified" (Ps. 143: 2). And Solomon also
spake thus: "Who can say, Thou hast made my heart clean, and I have been
cleansed from sins" (Prov. 20: 9)? And also in the law it is written that Moses
prayed before God and said: "Thou forgivest iniquity and sin, and surely Thou
dost not justify" (Ex. 34:7; Num. 14:18 loosely). And also when he wished that
his people might be blotted out on account of their sins Moses spoke thus, when
he entreated and supplicated and said: "Forgive Thy people its transgression, as
Thou hast forgiven them from Egypt and up to to-day". And God said to him: "I
forgive them according to Thy word" (Num. 14:19-20).
15. O ye who are entreating penitence, be ye
like unto Aaron the chief of the priests who, when he had caused the people to
sin by the calf, confessed about his sin and his Lord forgave him. And also
David, the chief of the kings of Israel, confessed about his transgression, and
it was forgiven him. And also Simon, the chief of the disciples, when he denied,
(saying) that Christ hath never seen me, and he cursed and swore, "I do not know
Him" (S. Mt. 26: 74) and when repentance came to him he multiplied tears in his
weeping; our Lord received him, and made him the foundation, and called him
Peter, the edification of the Church.
16. Be ye not foolish as Adam who was ashamed to
confess his sin. And also be ye not likened to Cain who, when he was accused of
killing his brother, said: "I do not know where Abel is, for I am not his
keeper" (Gen. 4: 9). And be ye not lifted up on high in the mind in the likeness
of the corrupt generation, and do not add iniquity to iniquity and increase your
sins, thinking yourselves to be innocent while ye are debtors. Hearken to your
first fathers who, even when they were righteous, subjected themselves to
humiliation. For Abraham said: "I am dust and ashes" (Gen 18:27), and he held
himself lowly as a thing of small consequence. And also David said: "The days of
men are as a vapor" (Ps. 144: 4). And Solomon spoke and admonished: "If the
righteous shall scarcely be saved where shall the sinners and the impious be
found" (Prov. 11:31; cf. 1 S.Peter 4: 18)?
17. I beseech thee, beloved by the mercies of
God, not on account of that which I have written unto thee of God who does not
reject the penitent, that thou do not let go thy fortitude and become lacking in
repentance. To the needy only is repentance given. Therefore let this be (a
care) to thee that there may not be need for repentance. This hand is stretched
forth to sinners, and the righteous do not seek it. For alms are given to the
poor, and the rich have no need for them. They give to the man who has been
stripped by robbers, who is ashamed, that he may be clothed, that he may cover
his shame. Do not lose that which thou be wearied in seeking it again, or
(uncertain) whether thou canst find it again or not. And even when thou hast
found much it is not like thy own possession; for he who has sinned and repented
is not equal to him who has kept himself far from sin. Thou shouldest be loving
the higher part and keeping far from that which is inferior; by thine arms the
good should be fought for, lest thou be smitten in the battle, that thou mayest
not have need for seeking a remedy, and be wearied in going the way to the house
of the physician. And when thou art perfectly healed these scars will be
recognized. Do not be confident that there will be healing for thee, and give
thyself the name of one who is humble, but be greater by means of repentance. He
who has torn his garment needs (a patch) upon it that it may be filled up, and
even though it has been well sewn everyone discerns it. And he who breaks down a
hedge built for him by toil, even though it be well (re-) built, it is called
broken. And he whose house thieves break though, it has been laid open from
within and the hole is recognized, and by great toil some of that which was lost
may be regained. And he who cuts down his fruit tree, it will be a long time
until it grows up again (lit. changes) and gives fruit. And he who opens up his
drinking fountain, labors and toils until he closes it, and when it is well
closed he fears lest, perhaps, the waters increasing, it should ruined. And he
who gathers the flower of his vineyard at its season is deprived of the fruit of
grapes. And there are blushes on the face of him who steals, and he toils and
labors until the penalty his remitted to him. And he who throws down his work in
a vineyard receives (his) pay and, his head bowed down, is unable to ask for
more. And he who subdues the power of his youth will rejoice in his old age. And
he who does not drink of stolen waters will be refreshed at the fountain of life
(N. B. The argument of this section is far from clear).
18. O ye who have been called to the conflict,
hear the sound of the trumpet and be of good cheer. And also I speak to you,
bearers of the trumpets, priests, doctors and wise men, assemble and say to all
the people: "He who fears let him turn away from the conflict, lest he break the
heart of his brethren, even as his heart (is broken). And he who has planted a
vineyard let him return to his husbandry, lest being anxious about it he fail in
the battle. And he who has married a wife and wishes to take her, let him return
and rejoice with his wife. And he who has built a house let him return to it,
lest perhaps he be mindful of his house and does not fight perfectly". Conflict
is seemly only for those that, setting their faces to (those things which are)
before them, are not mindful of anything which is behind them. For their
treasures are before them, and all that which they plunder is their own, and
they receive their profit from that which they win. Therefore, I speak to you,
sounders of the trumpets, when ye have finished admonishing look to those who
are turning back, and care for those who are remaining, and lead down to the
waters of probation those who are assembling themselves for battle. Everyone who
is strong the waters will prove, and those who are slothful will be separated
thenceforth.
19. Hear then, beloved, this mystery which
Gideon foresaw and showed figuratively. When he assembled the people for battle,
the scribes, the fulfillers of the law, he admonished (according to) the words
which I have written above unto thee; then many people with drew from the army,
and when those who were left were chosen for battle, "the Lord said to Gideon,
lead them down to the water and there prove them. He who laps up the water with
his tongue (Jud. 7: 5) is eager and courageous to go forth to battle; "and he
who falls down upon his belly to drink the water" is faint (hearted) and afraid
to go forth to battle. Great, then, is this mystery, beloved, which Gideon
foresaw, and it shows a type of baptism, and the mystery of the conflict, and an
example of anchorites. For he foresaw and warned the people from the first by
the probation of the water. Also when he tried them by the water from the ten
thousand only three hundred men were chosen to wage war. This also agrees with
the word of our Lord, who said: "many are called, few are chosen" (S. Mt. 22:
14).
20. For this reason it is fitting for the
sounders of trumpets, the preachers of the Church, to warn all (who are in) the
covenant of God
1 before baptism, and to those who choose for themselves virginity and
holiness, young men and virgins and those (wishing to. become) holy; and for the
preachers to warn them and say: "He who sets his heart upon the natural state of
fellowship (i.e. in matrimony), let him become united before baptism lest,
perhaps, he fall in the conflict and be killed. And he who is afraid of this
part of the struggle let him turn back lest, perhaps, he break the heart of his
brethren as well as his own heart. And he who loves possessions let him turn
back from the army lest, perhaps, when the battle shall prevail against him he
should remember his possessions and turn back to them, for there is disgrace to
him who turns back from the conflict". And he who does not offer himself, and
does not yet put on arms, is not blamed if he turns back; but everyone who has
offered himself and put on arms is derided if he turns back from the conflict.
It is fitting to him to empty himself for the strife, for he may not be mindful
of anything which is behind and turn back to it.
21. And when they have preached and delivered
their message and warned all (who are in) the covenant of God, they will bring
to the waters of baptism those who have been chosen for the conflict and have
been tried. And after baptism they will take heed to those who are strong and to
those who are weak; it is fitting to encourage the strong and, furthermore, they
should openly turn back from the conflict those who are faint (hearted) and weak,
lest when hardship approach them they should hide their arms and flee and be
overcome. For He said to Gideon: "Lead down to the water" those who present
themselves. And when he had brought the people down to the water "the Lord said
to Gideon, all those who lap the water as a dog laps with his tongue" shall go
with thee to battle. "And all those who throw themselves down to drink water
shall not go with thee to battle." Great is this mystery, beloved, which he
provided and showed (as) His sign to Gideon. For He said to him: "Everyone who
laps the water as a dog laps is fit to go to battle." And from every living
creature which has been created there is not one which loves his master and
keeps watch over him by day and by night as does a dog, and even when his master
beats him severely he does not depart from him, and when he goes forth to the
hunt with his master and a powerful lion meets his master he delivers himself
over to death instead or his master. So are those strong who have been put to
the test by the water; they follow their Master as the dogs, and they delivert
themselves over to death for Him, and carry on His struggle valiant ly, and keep
watch over Him by day and by night, and they roar like the dogs while they
meditate upon the law day and night (cf. Heb. Ps. 1: 2), and they love the Lord,
and they lick His wounds when they receive His Body, and they set Him before
their eyes, and they lick Him with their tongues as a dog licks his master. And
those who do not meditate upon the law are called "dumb dogs, who are not able
to bark" (Isa. 56: 10); and all those who are not eager to last are called "greedy
dogs, not knowing how to be satisfied" (Isa. 56:11). And those who are eager to
seek mercies receive the bread of children, and they cast it to them (cf. S. Mt.
15: 26).
22. And again the Lord said to Gideon: "Those
who fall down to drink water shall not go with thee to battle, lest they fall
down and be conquered in battle." For those who falling down drank the water
slothfully foreshowed a mystery. Wherefore, beloved, it is necessary for the
ones who fall in the conflict not to be made like to these slothful ones, lest
they turn back from the struggle and become a reproach to all their comrades.
23. Hear also, beloved this word lest, since I
have persuaded thee from the Scriptures that God does not reject penitents, thou
trust to thyself and venture to sin; and lest on account of what I have spoken
to thee (any one) become remiss and be smitten (because) he does not seek
repentance. For thus it is fitting for him to remain in sadness all his days,
lest he become proud and condemnation be upon him. The servant who offends
against his master changes his garment that his master may be reconciled to him,
comes before (him), and makes himself obscure in his presence, that perhaps he
may receive him. And when his master perceives that he is faithful to him, he
forgives him his offence and is reconciled to him. For if he say to his master,
"I have offended against thee," his master would show mercy to him; but if when
he has offended he should say to his master, "I have not sinned, "he would add
to the anger of his master against him. Remember, beloved, the son who
squandered his goods, and when he confessed to his father he forgave him his
wrongdoings. And also the woman who had multiplied wrongdoings, when she came to
the Lord He forgave her many sins and had mercy upon her. And Zacchaeus the
publican was also a sinner, and he confessed his sins and the Lord forgave him.
And also our Saviour spoke thus: "I came not to call the righteous, but sinners
to repentance" (S. Lk. 5: 32). For the Lord died for sinners, and His comming
was not in vain. And also the Apostle said about himself: "I was a blasphemer,
and a persecutor, and a reviler (1 S. Tim. 1: 13), and God had mercy upon me.
Again he spoke thus: "Christ died in our behalf" (1 Thess. 5: 9-10). For from
the whole flock its Lord seeks the sheep which is lost, and finds it, and
rejoices over it. And there is joy to the watchers of heaven when a sinner turns
back from his iniquity. "For it is not the will of the Father who is in heaven
that one of these little ones should perish" (S. Mt. 18: 14), who have sinned
and who have sought repentance for themselves. "For the Lord came not that He
might call the righteous but sinners to repentance." Whosoever is sick among you
we bear his sufferings, and whosoever offends we are afflicted in his behalf.
24. For when sickness comes to one of our
members we occupy ourselves with his wound until he is made whole; and when one
of our members is glorified the whole body shines and is beautiful; and when
sickness comes to one of our members fever burdens the whole body. "Every one
who shall cause one of these little ones to offend shall fall into the sea with
the mill stone of an ass on his neck" (S. Mt. 18: 6). And he who rejoices over
the evil of his brother shall soon be crushed himself. And he who treads with
his foot upon his brother shall not be spared. For the wound of the scoffer
there is no healing, and the sins of the mockers shall not be forgiven. For he
who digs a pit shall fall into it; and he who rolls away a stone it shall return
upon him. And he who stumbles and falls let him not say, every man is like me;
and let not the rich man who draws near to poverty say, all the rich are like
unto me, for if his prayer is heard who is there that will supply his loss?
25. All these things I have written unto thee,
beloved, because in our age there are those who themselves choose to become
solitaries, sons of a covenant, and religious. And we have engaged in conflict
against our adversary, and our adversary is fighting against us that he may lead
us back to the nature from which in our freedom we have separated ourselves. And
there are some of us who are vanquished and swallowed up, and when those who are
vanquished justify themselves and, even though we know their sins, confirm
themselves in that thought and do not wish to draw near to repentance, they, on
account of their shame, die the second death, and are not mindful of Him who
searches the consciences. And again there is one who confesses his sin, and
penitence is not given to him. O master of the house of Christ, give penitence
to thy fellow man, and remember that the Lord did not reject the penitent. Tares
are sown in the field, and the Master of the seed does not permit His servants
to purge the tares from among the wheat until the time of harvest. A net is
spread in the sea, and the fish are not chosen until it is drawn to the top.
Servants receive hire from their masters, and his master will judge the slothful
servant. The wheat and the chaff are mingled together, and the Lord of the
threshing-floor separates and cleanses (them). There are many who are called to
the marriage feast, and His Lord casts out him who has not garments into the
darkness. The wise and the foolish are standing together, and the Lord of the
bride-chamber knows who shall enter.
26. O shepherds, disciples of the Lord, feed the
flock and lead (it) well! Strengthen the sick, support the weak, bind up the
broken, make whole the lame, and take heed to the fattened ones for the Lord of
the flock. Be not likened unto an unskilled and foolish shepherd, who in his
foolishness is not able to feed the flock, and whose arm is dried up, and whose
eye has been blinded, because he said: "dying, let it die; and perishing, let it
perish, and the flesh that is left shall be eaten by its companions ". And when
the Chief of the shepherds comes He will condemn the unskilled and foolish
shepherd who has not cared well for his fellow servants. And he who has
shepherded the flock and led (it) well shall be called "a good and skillful
servant" (cf. S. Mt. 25: 21), who has presented the flock to the Shepherd while
it was intact. O watchers, watch well, and admonish all the people concerning
the sword, lest it come and take away the soul. For that soul is taken away in
its sins, and its blood will be required from your hands. But if the soul is
taken away after admonition, that soul will be taken away in its own sins, and
ye will not be trodden down. O fattened flock, do not smite the weak, lest ye be
condemned in judgment by our great Shepherd when He shall come.
27. Receive this exhortation, beloved, which
conducts the penitents and admonishes the righteous. This is a world of grace,
and until it is finished there is repentance in it. The time approaches in which
grace vanishes and justice reigns; and in that time there is no repentance and
justice rests tranquilly, because grace in its strength has prevailed. And when
the time of justice approaches grace is unwilling to receive penitents, because
a limit is set (at) the departure (from this life), thenceforth there is not
again repentance. Read, beloved, and learn, and know, and perceive, for in
regard to this every man is needing in part; for there are many who are running
in the race course, and the victor receives for himself the crown, and every man
according to his labor shall receive his reward. |
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