Gregory the Dialogist

In his own words on Exodus

• Exodus 3:3

  Hence Moses, when he was seeking the glory of heavenly contemplation, said, "I will now pass on, and see this great sight." For except he had withdrawn the footstep of the heart from the love of the world, he would never have been able to understand things above.

  Morals on the Book of Job, Book 15, Section 68

• Exodus 7:1

  And there are some who so dominate all vices and all desires within themselves that by the very right of their purity they are called gods among men; whence also it is said to Moses: "Behold, I have made you a god to Pharaoh." Where then do these run except among the numbers of Dominations? For since that heavenly city consists of angels and men, to which we believe the human race ascends in such number as equals the elect angels who remained there, we too ought to draw something from those distinctions of the heavenly citizens for the use of our own way of life, and inflame ourselves with good pursuits toward growth in virtues. For the different ways of life of men correspond distinctly to the orders of individual hosts, and they are assigned to their lot through similarity of life.

  Forty Gospel Homilies, Homily 34

• Exodus 12:7

  For Moses says: "They shall take of the blood of the lamb and put it on both doorposts and on the lintels of the houses in which they shall eat it." All of which things indeed bring forth great edification for us, if they are examined through mystical interpretation. For who the blood of the lamb is, you have learned not now by hearing, but by drinking. This blood is placed on both doorposts when it is received not only by the mouth of the body but also by the mouth of the heart. For the blood of the lamb is placed on both posts when the sacrament of His passion is received by the mouth for Redemption, and is also contemplated with attentive mind for imitation. For he who receives the blood of his Redeemer in such a way that he does not yet wish to imitate His passion has placed the blood on only one post; it must also be placed above on the lintels of the houses. For what do we understand spiritually by houses except our minds, in which we dwell through thought? The lintel of this house is the very intention that presides over action. Therefore, whoever directs the intention of his thought toward the imitation of the Lord's passion places the blood of the lamb on the lintel of the house. Or certainly our houses are the bodies themselves, in which we dwell as long as we live. And we place the blood of the lamb on the lintel of the house because we bear the cross of His passion on our forehead.

  Forty Gospel Homilies, Homily 22

• Exodus 12:8

  Concerning this lamb it is added further: "And they shall eat the flesh that night roasted with fire." Indeed we eat the lamb at night, because we now receive the Lord's body in the sacrament when we do not yet see one another's consciences. Yet these meats must be roasted with fire, because fire indeed dissolves the meats that water has boiled; but those that fire cooks without water, it strengthens. And so fire cooked the meats of our Lamb, because the very power of His passion rendered Him stronger for resurrection and strengthened Him for incorruption. For He who recovered from death—clearly His flesh was hardened by fire. Hence also through the Psalmist He says: "My strength has dried up like a potsherd." For what is a potsherd before fire except soft clay? But it is subjected to fire so that it may become solid. Therefore the strength of His humanity dried up like a potsherd, because from the fire of passion it grew into the power of incorruption. But having received the sacraments of our Redeemer alone is not sufficient for the true solemnity of the mind, unless good works are also joined to them. For what does it profit to receive His body and blood with the mouth, and to oppose Him with perverse conduct? Hence it is well added concerning the eating: "And unleavened bread with wild lettuce." For he eats bread without leaven who performs righteous works without the corruption of vainglory, who shows the commands of mercy without admixture of sin, lest he wickedly seize what he seems to dispense rightly. They had also mixed this leaven of sin into their good action, to whom the Lord spoke through the voice of the prophet in rebuke: "Come to Bethel and act impiously." And after a few words: "And sacrifice praise from what is leavened." For he offers praise from what is leavened who prepares a sacrifice to God from robbery. Wild lettuces are indeed very bitter. Therefore the flesh of the Lamb must be eaten with wild lettuces, so that when we receive the body of the Redeemer, we afflict ourselves with weeping for our sins, so that the very bitterness of repentance may cleanse from the stomach of the mind the humor of a perverse life.

  Forty Gospel Homilies, Homily 22

• Exodus 12:9

  Where it is also added: "You shall not eat any of it raw, nor cooked in water." Behold, now the very words of the history drive us from a historical understanding. Surely, dearest brothers, that Israelite people established in Egypt had not been accustomed to eat raw lamb, that the law should say to them: "You shall not eat any of it raw"? Where it is also added: "Nor cooked in water." But what does water signify except human knowledge, according to what is said by Solomon in the voice of heretics: "Stolen waters are sweeter." What do the raw flesh of the Lamb signify except His humanity considered without reflection and left without reverence of thought? For everything that we consider carefully we, as it were, cook with the mind. But the flesh of the lamb is neither to be eaten raw nor cooked in water, because our Redeemer is neither to be considered a mere man, nor is how God was able to become incarnate to be thought through by human wisdom. For everyone who believes our Redeemer to be a mere man, what else does he do but eat the raw flesh of the lamb, which he was unwilling to cook through understanding of His divinity? And everyone who attempts to examine the mysteries of His incarnation according to human wisdom wishes to cook the flesh of the lamb in water, that is, he wishes to penetrate the mystery of His dispensation through dissolute knowledge. Therefore, whoever desires to celebrate the solemnity of Paschal joy, let him neither cook the lamb in water nor eat it raw, so that he may neither seek to penetrate through human wisdom the depth of His incarnation, nor believe in Him as in a mere man; but let him eat the flesh roasted by fire, so that he may know that all things were dispensed through the power of the Holy Spirit.

  Forty Gospel Homilies, Homily 22

• Exodus 12:10

  Concerning which it is rightly added: "You shall consume the head with the feet and the entrails," because our Redeemer is the Alpha and Omega, that is, God before the ages and man at the end of the ages. And as we have already said, brothers, we have learned from Paul's testimony that God is the head of Christ. Therefore, to consume the head of the lamb is to receive His divinity by faith. To consume the feet of the lamb is to seek out the footsteps of His humanity by loving and imitating. What indeed are the entrails except the hidden and mystical commands of His words? These we consume when we take up the words of life with eagerness. In this word "consuming," what else is reproved but the torpor of our sloth? We who do not seek out His words and mysteries by ourselves, and hear the things spoken by others unwillingly. "Nothing of it shall remain until morning," because His words must be examined with great care, so that before the day of resurrection appears, in this night of the present life all His commands may be penetrated through understanding and doing. But because it is very difficult for all sacred eloquence to be understood and every mystery of it to be penetrated, it is rightly added: "But if anything remains, you shall burn it with fire." What remains of the lamb we burn with fire when we humbly reserve to the power of the Holy Spirit that which we cannot understand and penetrate concerning the mystery of His incarnation, so that no one may proudly dare either to despise or to proclaim what he does not understand, but hands it over to the fire when he reserves it to the Holy Spirit.

  Forty Gospel Homilies, Homily 22

• Exodus 12:11

  Since therefore we have learned how the Passover ought to be eaten, let us now recognize by whom it ought to be eaten. It follows: "And thus shall you eat it. You shall gird your loins." What is understood by the loins except the delight of the flesh? Hence the Psalmist also asks, saying: "Burn my loins." For if he had not known that the pleasure of lust resides in the loins, he would by no means have asked that they be burned. Hence, because the power of the devil has prevailed over the human race especially through lust, it is said of him by the voice of the Lord: "His power is in his loins." Therefore he who eats the Passover ought to have his loins girded, so that he who celebrates the solemnity of resurrection and incorruption may no longer be subject to corruption through any vices, may subdue pleasures, and may restrain the flesh from lust. For he does not know what the solemnity of incorruption is who still lies subject to corruption through incontinence. These things are hard for some, but narrow is the gate that leads to life. And we now have many examples of the continent. Hence it is also well added: "You shall have sandals on your feet." For what are our feet except our works? And what are sandals except the skins of dead animals? Now sandals protect the feet. And what are the dead animals from whose skins our feet are protected, except the ancient fathers who have gone before us to the eternal homeland? When we contemplate their examples, we protect the feet of our works. Therefore to have sandals on our feet is to contemplate the life of the dead and to guard our steps from the wound of sin. "Holding staffs in your hands." What does the law designate by the staff except pastoral care? And it should be noted that we are first commanded to gird our loins, afterward to hold staffs, because those ought to undertake pastoral care who already know how to subdue the excesses of lust in their own bodies, so that when they preach difficult things to others, they themselves do not weakly succumb to soft desires. And it is well added: "And you shall eat in haste." Note, dearest brothers, note what is said: "in haste." Learn the commandments of God, the mysteries of the Redeemer, the joys of the heavenly homeland with haste, and take care to fulfill the precepts of life with haste. For since we know that it is still permitted today to do good, we do not know whether it will be permitted tomorrow. Therefore eat the Passover in haste, that is, yearn for the solemnity of the heavenly homeland. Let no one grow sluggish on the journey of this life, lest he lose his place in the homeland. Let no one interweave delays in pursuing his endeavors, but let him complete what he has begun, lest he not be permitted to fulfill what he has started.

  Forty Gospel Homilies, Homily 22

• Exodus 13:21

  It was also fitting that a pillar of fire preceded the Israelites as they progressed through the desert during the night and a pillar of a cloud during the day. There is dread in fire but a gentle soothing quality in the sight of a cloud. "Day" is understood to point toward the life of the righteous and "night" that of the sinner. Hence Paul said to sinners who had been converted, "You were once darkness but are now light in the Lord." The pillar was revealed as a cloud during the day and as a fire during the night since almighty God will appear soothing to the righteous and dreadful to the unrighteous. When he comes at the judgment, he will reassure the former by his gentleness and mildness and cause dread in the latter by the strictness of his justice.

  Forty Gospel Homilies, Homily 21

• Exodus 15:6

  Thy right hand, O Lord, hath dashed in pieces the enemies. For the enemies of God, though they prosper in His left hand, are dashed to pieces with His right; since for the most part the present life elevates the bad, but the coming of eternal blessedness condemns them.

  The Book of Pastoral Rule, Part 3, Chapter 26

• Exodus 17:12

  When Moses sat on the stone, it prefigured the law resting on the church. But this law had heavy hands, because it did not deal mercifully with those who were sinners but treated them with extreme harshness. "Aaron" means "mountain of strength," and "Hur" means "fire." Who is meant by "mountain of strength"? Our Redeemer, of whom the prophet said, "It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains." And who is prefigured by "fire" but the Holy Spirit, of whom our Redeemer said, "I have come to cast fire upon the earth"? Aaron and Hur support the heavy hands of Moses and make them lighter by their support. Similarly the "Mediator between God and men," coming with the fire of the Holy Spirit, revealed that the heavy commandments of the law, which cannot be borne when taken literally, become more tolerable for us when they are understood spiritually. It is as if he made the hands of Moses light when he changed the weight of the law's commandments into the strength that comes from confession.

  Forty Gospel Homilies, Homily 33

• Exodus 18:21

  Hence Moses, who speaks with God, is judged by the reproof of Jethro, who was of alien race, because with ill-advised labour he devotes himself to the people's earthly affairs: and counsel too is presently given him, that he should appoint others in his stead for settling earthly strifes, and he himself should be more free to learn spiritual secrets for the instruction of the people.

  The Book of Pastoral Rule, Part 2, Chapter 7

• Exodus 20:14

  The law cuts away sins of the flesh, but our Redeemer condemns even unlawful thoughts. If therefore they do not hear Moses and the prophets, neither will they believe if someone rises from the dead, because when will those who neglect to fulfill the lesser precepts of the law grow strong enough to obey the higher commands of our Savior? And indeed it is certain that those who refuse to fulfill his words undoubtedly refuse to believe him.

  40 Homilies on the Gospels, Homily 40

• Exodus 20:17

  The Law of the Old Testament certainly forbids coveting another's wife, but it does not punish a king for commanding brave deeds of soldiers, or for desiring water. And we all know that David, pierced by the sword of concupiscence, both coveted and took away another man's wife. Fitting scourges followed his fault, and he corrected the evil he had perpetrated through the lamentations of penance.

  40 Homilies on the Gospels, Homily 34

• Exodus 22:1

  Some think that the precepts of the Old Testament are stricter than those of the New; but these are certainly deceived by careless consideration. For in the Old Testament, not avarice but robbery is punished. There, property unjustly taken is punished by fourfold restitution. But here this rich man is not blamed for taking what belonged to others, but for not giving what was his own. Nor is it said that he oppressed anyone by violence, but that he exalted himself in the things he had received. From this, therefore, we must especially conclude with what punishment he should be punished who seizes what belongs to others, if he is struck with the condemnation of hell who does not share his own possessions. Therefore let no one consider himself safe, saying: "Behold, I do not seize what belongs to others, but I enjoy things lawfully granted to me," because this rich man was not punished for taking what belonged to others, but because he wrongly abandoned himself to the things he had received.

  40 Homilies on the Gospels, Homily 40

• Exodus 25:4

  It is very necessary that when we are moved by compunction concerning ourselves, we also be zealous for the life of those entrusted to us. Therefore, let the bitterness of compunction affect us in such a way that it does not turn us away from the care of our neighbors. For what does it profit if, loving ourselves, we abandon our neighbors? Or again, what does it profit if, loving or being zealous for our neighbors, we abandon ourselves? Indeed, in the adornment of the tabernacle, twice-dyed scarlet is commanded to be offered, so that before the eyes of God our charity may be colored with love of God and neighbor. But he truly loves himself who purely loves his Creator. Therefore, the scarlet is dyed twice when the soul is inflamed with love of truth toward both itself and its neighbor.

  Forty Gospel Homilies, Homily 17

• Exodus 25:12

  What but the holy Church is figured by the ark? To which four rings of gold in the four corners are ordered to be adjoined, because, in that it is thus extended towards the four quarters of the globe, it is declared undoubtedly to be equipped for journeying with the four books of the holy Gospel. And staves of shittim-wood are made, and are put through the same rings for carrying, because strong and persevering teachers, as incorruptible pieces of timber, are to be sought for, who by cleaving ever to instruction out of the sacred volumes may declare the unity of the holy Church, and, as it were, carry the ark by being let into its rings. For indeed to carry the ark by means of staves is through preaching to bring the holy Church before the rude minds of unbelievers by means of good teachers. And these are also ordered to be overlaid with gold, that, while they are resonant to others in discourse, they may also themselves glitter in the splendour of their lives. Of whom it is further filly added, "They shall always be in the rings, nor shall they ever be drawn out from them;" because it is surely necessary that those who attend upon the office of preaching should not recede from the study of sacred lore.

  The Book of Pastoral Rule, Part 2, Chapter 11

• Exodus 25:18

  We can also understand the two Testaments by the two angels. Hence also the two cherubim that cover the mercy seat look upon one another with their faces turned toward the mercy seat. For cherubim means fullness of knowledge. And what is signified by the two cherubim except both Testaments? And what is figured by the mercy seat except the incarnate Lord? Of whom John says: For he is the propitiation for our sins. And while the Old Testament proclaims that this was to be done which the New Testament declares was done concerning the Lord, it is as if both cherubim look upon one another, while they turn their faces toward the mercy seat, because while they see the incarnate Lord placed between them, they do not disagree in their view, for they narrate the mystery of his dispensation in harmony.

  40 Homilies on the Gospels, Homily 25

• Exodus 26:1

  It should be known that just as a garment is woven on two beams, namely the upper and the lower, so charity is held in two commandments, that is, in the love of God and of neighbor. For it is written: "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength; and your neighbor as yourself." Therefore whoever takes care to have a wedding garment at the wedding must keep these two commandments of charity. For this is why, in the prophet Ezekiel, the vestibule of the gate of that city situated on the mountain is measured at two cubits, because surely the entrance to the heavenly city is not opened to us if in this Church, which is called a vestibule because it is still outside, the love of God and neighbor is not maintained. This is why scarlet twice-dyed is commanded to be woven into the curtains of the tabernacle. You are, brothers, you are the curtains of the tabernacle, who veil heavenly secrets in your hearts through faith. But twice-dyed scarlet must be in the curtains of the tabernacle. For scarlet has the appearance of fire. And what is charity, if not fire? But this charity must be twice-dyed, so that it may be dyed through the love of God, and dyed through the love of neighbor.

  40 Homilies on the Gospels, Homily 38

• Exodus 28:8

  Which ephod is also rightly ordered to be made of gold, blue, purple, twice dyed scarlet, and fine twined linen, that it may be shewn by how great diversity of virtues the priest ought to be distinguished. Thus in the priest's robe before all things gold glitters, to shew that he should shine forth principally in the understanding of wisdom. And with it blue, which is resplendent with aerial colour, is conjoined, to shew that through all that he penetrates with his understanding he should rise above earthly favours to the love of celestial things; lest, while caught unawares by his own praises, he be emptied of his very understanding of the truth. With gold and blue, purple also is mingled: which means, that the priest's heart, while hoping for the high things which he preaches, should repress in itself even the suggestions of vice, and as it were in virtue of a royal power, rebut them, in that he has regard ever to the nobility of inward regeneration, and by his manners guards his right to the robe of the heavenly kingdom. ... But with gold, blue, and purple, twice died scarlet is conjoined, to show that all excellences of virtue should be adorned with charity in the eyes of the judge within; and that whatever glitters before men may be lighted up in sight of the hidden arbiter with the flame of inward love. And, further, this charity, since it consists in love at once of God and of our neighbour, has, as it were, the lustre of a double dye. He then who so pants after the beauty of his Maker as to neglect the care of his neighbours, or so attends to the care of his neighbours as to grow languid in divine love, whichever of these two things it may be that he neglects, knows not what it is to have twice dyed scarlet in the adornment of his ephod. But, while the mind is intent on the precepts of charity, it undoubtedly remains that the flesh be macerated through abstinence. Hence with twice dyed scarlet fine twined linen is conjoined. For fine linen springs from the earth with glittering show: and what is designated by fine linen but bodily chastity shining white in the comeliness of purity? And it is also twisted for being interwoven into the beauty of the ephod, since the habit of chastity then attains to the perfect whiteness of purity when the flesh is worn by abstinence. And, since the merit of affliction of the flesh profits among the other virtues, fine twined linen shews white, as it were, in the diverse beauty of the ephod.

  The Book of Pastoral Rule, Part 2, Chapter 3

• Exodus 28:30

  On this breastplate it is further carefully prescribed that the names of the twelve patriarchs should be engraved. For to carry always the fathers registered on the breast is to think without intermission on the lives of the ancients. For the priest then walks blamelessly when he pores continually on the examples of the fathers that went before him, when he considers without cease the footsteps of the Saints, and keeps down unlawful thoughts, lest he advance the foot of his conduct beyond the limit of order. And it is also well called the breastplate of judgment, because the ruler ought ever with subtle scrutiny to discern between good and evil. Hence in the same place it is written, "But thou shall put in the breastplate of Aaron doctrine and truth, which shall be upon Aaron's breast, when he goeth in before the Lord, and he shall bear the judgment of the children of Israel upon his breast in the sight of the Lord continually." For the priest's bearing the judgment of the children of Israel on his breast before the face of the Lord means his examining the causes of his subjects with regard only to the mind of the judge within, so that no admixture of humanity cleave to him in what he dispenses as standing in God's stead, lest private vexation should exasperate the keenness of his censure. And while he shews himself zealous against the vices of others, let him get rid of his own lest either latent grudge vitiate the calmness of his judgment, or headlong anger disturb it.

  The Book of Pastoral Rule, Part 2, Chapter 2

• Exodus 28:34

  Hence in person proclaims to His disciples this which we have already cited, Have salt in yourselves, and have peace one with another. It is as though He should say in a figure through the dress of the priest: Join ye pomegranates to bells, that in all ye say ye may with cautious watchfulness keep the unity of the faith. ... According to Divine precept, to bells are added pomegranates. For what is signified by pomegranates but the unity of the faith? For, as within a pomegranate many seeds are protected by one outer rind, so the unity of the faith comprehends the innumerable peoples of holy Church, whom a diversity of merits retains within her.

  The Book of Pastoral Rule, Part 2, Chapter 4

• Exodus 29:22

  Hence under the divine law the priest receives the shoulder for sacrifice, and this the right one and separate; to signify that his action should be not only profitable, but even singular; and that he should not merely do what is right among bad men, but transcend even the well-doers among those that are under him in the virtue of his conduct, as he surpasses them in the dignity of his order.

  The Book of Pastoral Rule, Part 2, Chapter 3

• Exodus 29:28

  The breast also together with the shoulder is assigned to him for eating, that he may learn to immolate to the Giver of all that of himself which he is enjoined to take of the Sacrifice; that he may not only in his breast entertain right thoughts, but with the shoulder of work invite those who behold him to things on high; that he may covet no prosperity of the present life, and fear no adversity; that, having regard to the fear within him, he may despise the charm of the world, but considering the charm of inward sweetness, may despise its terrors.

  The Book of Pastoral Rule, Part 2, Chapter 3

• Exodus 32:6

  But it must be carefully noted what it means that the rich man placed in the fire asks for his tongue to be cooled. For it is the custom of sacred Scripture sometimes to say one thing, but to indicate another by that same saying. Now above the Lord had described this proud rich man not as given to talkativeness, but as feasting excessively. And He did not narrate that he sinned by talkativeness, but that he sinned by pride and greed through gluttony. But because talkativeness usually abounds at feasts, he who is said to have feasted wickedly here is reported to burn more grievously in his tongue in hell. For the sin of talkativeness first serves those who feast wickedly, and after talkativeness the levity of jesting also follows. For that jesting follows gluttony, sacred Scripture testifies, which says: "The people sat down to eat and drink, and they rose up to play." But before the body is moved to play, the tongue is moved to jokes and empty words.

  Forty Gospel Homilies, Homily 40

• Exodus 32:27

  Let them hear how Moses, when he saw that God was angry with His people, and commanded swords to be taken for executing vengeance, declared those to be on God's side who should smite the crimes of the offenders without delay, saying, If any man is the Lord's, let him join himself to me; put every man his sword upon his thigh; go in and out from gate to gate through the midst of the camp, and slay every man his brother and friend and neighbour. For to put sword upon thigh is to set earnestness in preaching before the pleasures of the flesh; so that, when any one is earnest to speak holy words, he must needs have a care to subdue illicit suggestions. But to go from gate to gate is to run to and fro with rebuke from vice to vice, even to every one by which death enters in unto the soul. And to pass through the midst of the camp is to live with such impartiality within the Church that one who reproves the sins of offenders turns aside to shew favour to none. Whence also it is rightly added, slay every man his brother and friend and neighbour. He in truth slays brother and friend and neighbour who, when he finds what is worthy of punishment, spares not even those whom he loves on the score of relationship from the sword of his rebuke. If, then, he is said to be God's who is stirred up by the zeal of divine love to smite vices, he surely denies himself to be God's who refuses to rebuke the life of the carnal to the utmost of his power.

  The Book of Pastoral Rule, Part 3, Chapter 25

• Exodus 32:29

  It is therefore to be well weighed, when there is rest from chiding, how culpably peace is kept with the worst of men, if so great a prophet offered this as a sacrifice to God, that he excited the enmities of the wicked against himself for the Lord. Hence it is that the tribe of Levi, when they took their swords and passed through the midst of the camp because they would not spare the sinners who were to be smitten, are said to have consecrated their hands to God. Hence Phinehas, spurning the favour of his fellow-countrymen when they sinned, smote those who came together with the Midianites, and in his wrath appeased the wrath of God.

  The Book of Pastoral Rule, Part 3, Chapter 22

• Exodus 33:12

  Jesus says to her: "Mary." After he called her by the common word for her sex, and was not recognized, he calls her by name. As if he openly said to her: Recognize him by whom you are recognized. To the perfect man also it is said: "I know you by name," because "man" is the common word for all of us, but "Moses" is proper, to whom it is rightly said that he is known by name, as if the Lord openly said to him: I do not know you generally as the rest, but specially.

  Forty Gospel Homilies, Homily 25

• Exodus 33:17

  But we must note especially how great is the order of narration in the mouth of Truth concerning the proud rich man and the humble poor man. For behold it is said: "There was a certain rich man"; and immediately it is added: "And there was a certain beggar, named Lazarus." Certainly among the people the names of the rich are usually known more than those of the poor. What is it, therefore, that the Lord, speaking of a poor man and a rich man, tells the name of the poor man and does not tell the name of the rich man, except that God knows and approves the humble, and does not know the proud? Hence also to some who are proud of the power of their miracles He will say at the end: "I know you not whence you are: depart from me, all you workers of iniquity." But on the contrary, to Moses it is said: "I know you by name." Therefore He says of the rich man: "A certain man." He says of the poor man: "A beggar, named Lazarus." As if He openly said: I know the humble poor man, I do not know the proud rich man. The one I hold as known through approval, the other I do not know through the judgment of reprobation.

  Forty Gospel Homilies, Homily 40

• Exodus 34:34

  But the preacher should know how to avoid drawing the mind of his hearer beyond its strength, lest, so to speak, the string of the soul, when stretched more than it can bear, should be broken. For all deep things should be covered up before a multitude of hearers, and scarcely opened to a few. For hence the Truth in person says, "Who, thinkest thou, is the faithful and wise steward, whom his Lord has appointed over his household, to give them their measure of wheat in due season?" Now by a measure of wheat is expressed a portion of the Word, lest, when anything is given to a narrow heart beyond its capacity, it be spill. Hence Paul says, "I could not speak unto you as unto spiritual, but as unto carnal. As it were to babes in Christ, I have given you milk to drink, and not meat." Hence Moses, when he comes on from the sanctuary of God, veils his shining face before the people; because in truth He shews not to multitudes the secrets of inmost brightness. Hence it is enjoined on him by the Divine voice that if any one should dig a cistern, and not cover it, and an ox or ass should fall into it, he should pay the price, because when one who has arrived at the deep streams of knowledge covers them not up before the brutish hearts of his hearers, he is adjudged as liable to penalty, if through his words a soul, whether clean or unclean, be caught on a stumbling-stone. Hence it is said to the blessed Job, "Who hath given understanding unto the cock?"

  The Book of Pastoral Rule, Part 3, Chapter 39

• Exodus 37:16

  And we know that in the tabernacle of God not only bowls but also, by the Lord's command, cups were made. By bowls, indeed, abundant teaching is designated; by cups, however, small and limited knowledge. One person, full of the teaching of truth, intoxicates the minds of his hearers. By what he says, therefore, he surely offers a bowl. Another cannot fully express what he perceives, but because he proclaims it in some way, he surely offers a taste through a cup. Therefore, placed in God's tabernacle, that is, in the holy Church, if you cannot minister bowls through the wisdom of teaching, give to your neighbors cups of a good word insofar as you are able according to divine generosity. Insofar as you perceive yourselves to have progressed, draw others along with you; desire to have companions on the way to God.

  Forty Gospel Homilies, Homily 6

• Exodus 38:8

  But then we truly preach right things to others if we show our words by deeds, if we ourselves are pierced with divine love, and wash with tears the daily stains of human life, which can in no way pass without fault. But then we are truly pierced with compunction about ourselves if we carefully consider the deeds of the fathers who went before, so that from beholding their glory, our own life may become vile in our own eyes. Then we are truly pierced with compunction when we diligently search the commandments of the Lord, and through these we ourselves strive to advance, through which we know those whom we venerate have already advanced. For hence it is written of Moses: He placed also the bronze laver in which Aaron and his sons were to wash when they entered the holy of holies, which he made from the mirrors of the women who kept watch at the door of the tabernacle. For Moses places the bronze laver in which the priests ought to be washed and enter the holy of holies, because the law of God first commands us to be washed through compunction, so that our uncleanness may not be unworthy for penetrating the purity of God's secrets. Which laver is rightly said to have been made from the mirrors of the women who ceaselessly kept watch at the door of the tabernacle. For the mirrors of the women are the commandments of God, in which holy souls always behold themselves, and detect if there are any stains of defilement in them. They correct the faults of their thoughts, and as if arranging resisting countenances, they compose them as from a reflected image, because while they diligently attend to the Lord's commandments, in them they doubtless recognize both what pleases and what displeases the heavenly spouse in themselves. As long as they are in this life, they can in no way enter the eternal tabernacle. But yet the women keep watch at the door of the tabernacle, because holy souls, even while they are still weighed down by the weakness of the flesh, nevertheless with continual love await the entrance of eternal entry. Therefore Moses made the laver for the priests from the mirrors of the women, because the law of God provides the washing of compunction for the stains of our sins, while it presents for our contemplation the heavenly commandments through which holy souls have pleased the heavenly spouse. If we diligently attend to these, we see the stains of our inner image. But seeing the stains, we are pierced with the sorrow of repentance; and being pierced with compunction, we are washed as in the laver made from the mirrors of the women.

  Forty Gospel Homilies, Homily 17

• Exodus 38:8

  For Moses places the bronze laver in which the priests ought to be washed and enter the holy of holies, because the law of God first commands us to be washed through compunction, so that our uncleanness may not be unworthy for penetrating the purity of God's secrets.

  Forty Gospel Homilies, Homily 17