Gregory the Dialogist

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.

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.

Now what is said about his receiving the spirit of prophecy in the thirtieth year indicates something we should consider, namely that according to the use of reason, the word of teaching is not available except at a mature age. Hence the Lord Himself at the twelfth year of His age, sitting in the temple among the teachers, wished to be found not teaching but questioning. For so that men would not dare to preach at a weak age, He who through His divinity always teaches the angels in heaven deigned to question men on earth in the twelfth year of His age. For since He Himself is the wisdom of God, the angels live by seeing Him, by which they are satisfied with eternal blessedness. Moses also admonishes this under the mystery of allegory, saying: "You shall not plow with the firstborn of an ox." For we understand the firstborn of an ox to be good work in the weak age of our first time. Yet in this we must not plow, because when the times of our adolescence or youth are first, we must still refrain from preaching, so that the plowshare of our tongue does not dare to break up the soil of another's heart. For as long as we are weak, we ought to contain ourselves within ourselves, lest while we show forth tender goods too quickly, we lose them, because even planted saplings, if they have not first been rooted in the earth, wither more quickly when touched by hand; but if they have once fixed their root, the hand touches them, and yet does no harm; winds push against them, yet those pushing do not injure them. And constructed walls, if pushed, collapse, unless they have first been dried of their moisture. Therefore the mind, as long as it has not been perfectly dried from the moisture of its depravity, ought not to be touched by the hand of another's tongue, lest before it fully perceives, it lose its solidity, lest when pushed it fall, lest like a sapling without roots, while it is shaken more than it can bear, it wither. Therefore only those things that are firm should be shown as an example. For the mind must first grow strong, and afterward be displayed for the benefit of neighbors, when now it neither falls down when lifted up by praise, nor wastes away when struck by blame. For even though it is said to Timothy: "Command these things and teach; let no one despise your youth," it should be known that in sacred speech sometimes adolescence is called youth. Hence it is written: "Rejoice, young man, in your youth." Therefore the prophet, to show of what authority he is in preaching, is described as being of a mature age, so that life and spirit and all things that are fitting for preaching may be seen to accord with him.

Neither should anyone be troubled against these things by the fact that Jeremiah and Daniel received the spirit of prophecy as boys, since miracles are not to be taken as examples for regular practice. For the Almighty God both makes the tongues of infants eloquent and perfects praise from the mouths of infants and nursing children. But it is one thing what we learn from the use and discipline of teaching, another what we know from a miracle.

But the first question arises for us: why did he who had said nothing yet begin thus, saying: "And it came to pass in the thirtieth year"? For "and" is a word of conjunction, and we know that a subsequent word is not joined except to a preceding word. Therefore, he who had said nothing—why does he say "And it came to pass," when there is no word to which he might subjoin what he begins? In this matter it must be observed that just as we perceive corporeal things, so the senses of the prophets perceive spiritual things, and those things are present to them which seem absent to our ignorance. Whence it happens that in the minds of the prophets interior things are so joined to exterior things that they see both at once, and in them there occurs simultaneously both the word which they hear within and that which they speak outwardly. Therefore the reason is clear why he who had said nothing began saying: "And it came to pass in the thirtieth year"—because he joined this word which he brought forth outwardly to that word which he had heard within. Therefore he continued the words which he brought forth to the inner vision, and for this reason he begins saying: "And it came to pass." For he subjoins what he begins to speak outwardly, as if that which he sees within were also outside.

But the Hebrew words themselves are also very useful to us for interpreting the mystery. For Chobar is interpreted as heaviness or weight; Ezekiel as the strength of God; Buzi as despised or contempt; the Chaldeans as those who capture or as demons. Therefore Ezekiel came to the river Chobar; for since Chobar is called heaviness or weight, what is fittingly designated by the river Chobar except the human race? Which flows from birth to death, and is heavy to itself from the sins which it both commits and carries, because, as it is written: "Iniquity sits upon a talent of lead." For every sin is heavy, because it does not permit the soul to be lifted up to heavenly things. Hence it is also said through the Psalmist: "Sons of men, how long will you be heavy of heart?" But it is written of the Lord that he himself is the power of God and the wisdom of God. Therefore Ezekiel came to the river Chobar, because the strength of God through the mystery of his incarnation deigned to draw near to the human race bearing the burdens of its sins, which from its birth daily flows toward death, as it is said of him through the Psalmist: "And he shall be like a tree which is planted by the streams of waters." Indeed, he was planted by the streams of waters, because he was incarnate near the falls of the flowing peoples. Now we said that Ezekiel is interpreted as the strength of God, but Buzi as despised. But Ezekiel is the son of Buzi, because the only-begotten of God deigned to be incarnate from that people whom the Lord despised on account of the fault of their unfaithfulness. Therefore the strength of God is born from contempt or being despised, because our Redeemer deigned to assume humanity from a faithless and despised people. But he came into the land of the Chaldeans. The Chaldeans, as we said, are interpreted as those who capture or as demons. For the wicked, because they both commit iniquities themselves and by persuading draw others to iniquity, are certainly those who capture. They are also rightly interpreted as demons, because those who by persuading draw others to iniquity take upon themselves in their own persons the ministry of demons toward iniquity, although they are not demons by nature. Therefore the strength of God came into the land of the Chaldeans, because the Only-begotten of the Father appeared among those who had flowed toward sin in themselves and were drawing others captive to sins.