John Cassian — Commentary on Scripture

1 John 1:10

Among holy men it is impossible not to fall into those small lapses which occur because of something said, some thought, some surreptitious act. These sins are quite different from those which are called mortal, but they are not without blame or reproach.

CONFERENCE 11.9

1 John 4:1

First we must scrutinize thoroughly anything that appears in our hearts, as well as anything that is said to us. Has it come purified by the divine and heavenly fire of the Holy Spirit? Or does it lean toward Jewish superstition? Is its surface piety something which has come down from bloated worldly philosophy? We must examine all this most carefully, doing as the apostle bids us.

CONFERENCE 1.20

1 John 4:10

The perfect love with which God first loved us will come into our hearts, for our faith tells us that this prayer of our Savior will not be in vain.

CONFERENCE 10.7

1 Kings 3:16-28

What about Solomon, who in his first judgment manifested the gift of wisdom, which he had received of God, only by making use of falsehood? For in order to get at the truth which was hidden by the woman’s lie, even he used the help of a lie most cunningly devised, saying: “Bring me a sword and divide the living child into two parts, and give the one half to the one and the other half to the other.” And when this pretended cruelty shook the heart of the true mother, but was received with approval by the one who was not, then at last by this most sagacious discovery of the truth he pronounced the judgment which every one has felt to have been inspired by God, saying: “Give her the living child and do not slay it; she is the mother.”

CONFERENCE 17.25

1 Kings 8:58

For Holy Scripture supports the freedom of the will where it says: “Keep your heart with all diligence,” but the apostle indicates its weakness by saying “The Lord keep your hearts and minds in Christ Jesus.” David asserts the power of free will, where he says, “I have inclined my heart to do your righteous acts,” but he also teaches us its weakness, by praying and saying, “Incline my heart unto your testimonies and not to covetousness.” Solomon also: “The Lord incline our hearts to himself that we may walk in all his ways and keep his commandments and ordinances and judgments.”

CONFERENCE 13.10

1 Kings 8:58

Divine Scripture corroborates the freedom of our will when it says, “Guard your heart with all care.” But the apostle lays bare its weakness when he says, “May the Lord guard your hearts and your understanding in Christ Jesus.” David proclaims the power of free will when he says, “I have inclined my heart to do your righteous deeds.” But he also teaches its weakness when he prays and says, “Incline my heart to your testimonies and not to avarice.” Solomon says as well, “May the Lord incline our hearts to himself, so that we may walk in all his ways and keep his commands and his ceremonies and his judgments.” - "Conference 13.10.1"

1 Kings 13:24-28

We know that even saintly men have been given over in the flesh to Satan and to great afflictions for some very slight faults, since the divine mercy will not tolerate the very least spot or stain to be found in them on the day of judgment, and purges away in this world every spot of their filth, as the prophet, or rather God himself says, in order that he may commit them to eternity as gold or silver refined and needing no penal purification. “And,” he says,“I will clean purge away your dross, and I will take away all your sin; and after this you will be called the city of the just, a faithful city.” And again: “Just as silver and gold are tried in the furnace, so the Lord chooses hearts.” 18 And again: “The fire tries gold and silver, but man is tried in the furnace of humiliation.” And this also: “For the Lord chastens those whom he loves, and he disciplines every son whom he receives.” We see a clear instance of this in the case of the prophet and man of God in the third book of Kings who was immediately destroyed by a lion for a single disobedience, in which he was implicated no…

We know that even saintly men have been given over in the flesh to Satan and to great afflictions for some very slight faults, since the divine mercy will not tolerate the very least spot or stain to be found in them on the day of judgment, and purges away in this world every spot of their filth, as the prophet, or rather God himself says, in order that he may commit them to eternity as gold or silver refined and needing no penal purification. “And,” he says,“I will clean purge away your dross, and I will take away all your sin; and after this you will be called the city of the just, a faithful city.” And again: “Just as silver and gold are tried in the furnace, so the Lord chooses hearts.” 18 And again: “The fire tries gold and silver, but man is tried in the furnace of humiliation.” And this also: “For the Lord chastens those whom he loves, and he disciplines every son whom he receives.” We see a clear instance of this in the case of the prophet and man of God in the third book of Kings who was immediately destroyed by a lion for a single disobedience, in which he was implicated not of set purpose nor by the fault of his own will but by the enticement of another. As the Scripture says of him: “It is the man of God, who disobeyed the word of the Lord, and the Lord delivered him to the lion, and it killed him according to the word of the Lord, which he spoke.” The punishment for his present offense and his careless error—together with the reward for his righteousness—for which the Lord gave over his prophet in this world to the destroyer appeared in the moderation and abstinence of the beast of prey, when that most savage creature did not dare even to taste the carcass that was given over to him.

CONFERENCE 7.25-26

1 Kings 13:28

Moreover, we know that even holy men have been given over bodily to Satan or to great sufferings on account of some slight sins. For the divine clemency does not permit the least blemish or stain to be found in them on the day of judgment. According to the words of the prophet, which are in fact God’s, he purges away all the dross of their uncleanness in the present so that he may bring them to eternity like fire-tried gold or silver, in need of no penal cleansing. “And I will,” he says, “utterly purge away your dross, and I will remove all your alloy. And after this you shall be called the city of the righteous, the faithful city.” And again: “Just as silver and gold are tried in a furnace, so the Lord chooses hearts.” And again: “Fire tries gold and silver, but a man is tried in the furnace of humiliation.” And this also: “The Lord chastises the one whom he loves, and he scourges every son whom he receives.” In the Third Book of Kings we see this clearly exemplified in the case of that prophet and man of God who was immediately destroyed by a lion because of a single sin of disobed…

Moreover, we know that even holy men have been given over bodily to Satan or to great sufferings on account of some slight sins. For the divine clemency does not permit the least blemish or stain to be found in them on the day of judgment. According to the words of the prophet, which are in fact God’s, he purges away all the dross of their uncleanness in the present so that he may bring them to eternity like fire-tried gold or silver, in need of no penal cleansing. “And I will,” he says, “utterly purge away your dross, and I will remove all your alloy. And after this you shall be called the city of the righteous, the faithful city.” And again: “Just as silver and gold are tried in a furnace, so the Lord chooses hearts.” And again: “Fire tries gold and silver, but a man is tried in the furnace of humiliation.” And this also: “The Lord chastises the one whom he loves, and he scourges every son whom he receives.” In the Third Book of Kings we see this clearly exemplified in the case of that prophet and man of God who was immediately destroyed by a lion because of a single sin of disobedience that he contracted not even out of the workings or the viciousness of his own will but through another’s deceptive behavior. Scripture says of him, “That is the man of God who was disobedient to the word of the Lord, and the Lord delivered him over to a lion, and it destroyed him, according to the word of the Lord which he spoke.” When this happened, the very sparingness and abstinence of the predator (for the voracious beast did not dare to eat anything at all of the corpse that had fallen to him) appeared as not only the punishment for his present offense and heedless error but also as the deserts of his righteousness, on account of which the Lord delivered over his prophet for a time to the tormenter. - "Conference 7.25.2-26.1"

1 Kings 20:34

No one doubts that when the judgment of the heart goes astray and is seized by the night of ignorance, our thoughts and our deeds, which proceed from the deliberation of discretion, are involved in the greater darkness of sin. Finally, because he never had this eye of discretion, he who by God’s judgment first deserved to rule over the people of Israel was cast out of his kingdom like something dark out of a healthy body. Having been deceived by the darkness and error of this light, he decided that his own sacrifices were more acceptable to God than obedience to Samuel’s command, and in the very act by which he had hoped that he would propitiate the divine majesty he committed sin instead. Ignorance of this discretion, I say, constrained Ahab, the king of Israel, after the triumph of the glorious victory that had been conceded to him by God’s favor, to believe that his own mercy was better than the very severe execution of the divine command, which seemed to him to be a cruel decree. Enfeebled by this thought, he wished to temper a bloody victory with clemency and, having been made d…

No one doubts that when the judgment of the heart goes astray and is seized by the night of ignorance, our thoughts and our deeds, which proceed from the deliberation of discretion, are involved in the greater darkness of sin. Finally, because he never had this eye of discretion, he who by God’s judgment first deserved to rule over the people of Israel was cast out of his kingdom like something dark out of a healthy body. Having been deceived by the darkness and error of this light, he decided that his own sacrifices were more acceptable to God than obedience to Samuel’s command, and in the very act by which he had hoped that he would propitiate the divine majesty he committed sin instead. Ignorance of this discretion, I say, constrained Ahab, the king of Israel, after the triumph of the glorious victory that had been conceded to him by God’s favor, to believe that his own mercy was better than the very severe execution of the divine command, which seemed to him to be a cruel decree. Enfeebled by this thought, he wished to temper a bloody victory with clemency and, having been made dark throughout his body because of his impudent mercy, he was condemned to a death from which there was no recourse. - "Conference 2.2.6-3.2"

1 Kings 20:34

For no one can doubt that when the judgment of our heart goes wrong and is overwhelmed by the night of ignorance, our thoughts and deeds, which are the result of deliberation and discretion, must be involved in the darkness of still greater sins. Finally, the man who in the judgment of God was the first to be worthy to be king of his people Israel, because he was lacking in this “eye” of discretion, was, as if his whole body were full of darkness, actually cast down from the kingdom. While being deceived by the darkness of this “light” and in error, he imagined that his own offerings were more acceptable to God than obedience to the command of Samuel. And so he failed in that very act by which he had hoped to propitiate the Divine Majesty. And ignorance, I say, of this discretion led Ahab the king of Israel, after a triumph and splendid victory which had been granted to him by the favor of God, to imagine that mercy on his part was better than the stern execution of the divine command, which seemed a cruel rule to him. Moved by this consideration, while he desired to temper a bloody…

For no one can doubt that when the judgment of our heart goes wrong and is overwhelmed by the night of ignorance, our thoughts and deeds, which are the result of deliberation and discretion, must be involved in the darkness of still greater sins. Finally, the man who in the judgment of God was the first to be worthy to be king of his people Israel, because he was lacking in this “eye” of discretion, was, as if his whole body were full of darkness, actually cast down from the kingdom. While being deceived by the darkness of this “light” and in error, he imagined that his own offerings were more acceptable to God than obedience to the command of Samuel. And so he failed in that very act by which he had hoped to propitiate the Divine Majesty. And ignorance, I say, of this discretion led Ahab the king of Israel, after a triumph and splendid victory which had been granted to him by the favor of God, to imagine that mercy on his part was better than the stern execution of the divine command, which seemed a cruel rule to him. Moved by this consideration, while he desired to temper a bloody victory with mercy, he was on account of his indiscriminating clemency rendered full of darkness in his whole body and condemned irreversibly to death.

CONFERENCE 2.2-3

1 Samuel 3:4-9

And therefore by no means let the ignorance or shallowness of one old man or of a few deter you and cut you off from that salutary path about which we have spoken and from the traditions of our forebears. The clever enemy misuses their gray hairs to deceive the young. But everything should be revealed to the elders without any obfuscating embarrassment, and from them one may confidently receive both healing for one’s wounds and examples for one’s way of life. Thanks to them we shall experience the same assistance and a like result if we strive to aim at nothing whatsoever by our own judgment and presumption.Finally, it is evident that this understanding is greatly pleasing to God, for not without reason do we find this same instruction even in holy Scripture. Thus, the Lord did not desire of himself to teach the boy Samuel through divine speech, once he had been chosen by his own decision, but he was obliged to return twice to the old man. He willed that one whom he was calling to an intimate relationship with himself should even be instructed by a person who had offended God, becaus…

And therefore by no means let the ignorance or shallowness of one old man or of a few deter you and cut you off from that salutary path about which we have spoken and from the traditions of our forebears. The clever enemy misuses their gray hairs to deceive the young. But everything should be revealed to the elders without any obfuscating embarrassment, and from them one may confidently receive both healing for one’s wounds and examples for one’s way of life. Thanks to them we shall experience the same assistance and a like result if we strive to aim at nothing whatsoever by our own judgment and presumption.Finally, it is evident that this understanding is greatly pleasing to God, for not without reason do we find this same instruction even in holy Scripture. Thus, the Lord did not desire of himself to teach the boy Samuel through divine speech, once he had been chosen by his own decision, but he was obliged to return twice to the old man. He willed that one whom he was calling to an intimate relationship with himself should even be instructed by a person who had offended God, because he was an old man. And he desired that one whom he judged most worthy to be selected by himself should be reared by an old man so that the humility of him who was called to a divine ministry might be tested and so that the pattern of this subjection might be offered as an example to young men.

CONFERENCE 2.13.12-2.14

1 Samuel 15:11

These texts declare that we should not cling stubbornly to our promises, but that they should be tempered by reason and judgment, that what is better should always be chosen and preferred and that we should pass over without any hesitation to whatever is proven to be more beneficial. This invaluable judgment also teaches us above all that, although each person’s end may be known to God before he was born, he so disposes everything with order and reason and, so to say, human feelings, that he determines all things not by his power or in accordance with his ineffable foreknowledge but, based upon the deeds of human beings at the time, either rejects them or draws them or daily pours out grace upon them or turns them away.The choosing of Saul also demonstrates that this is so. Although, indeed, the foreknowledge of God could not be ignorant of his miserable end, he chose him from among many thousands of Israelites and anointed him king. In doing this he rewarded him for his deserving life at the time and did not take into consideration the sin of his future transgression. And so after h…

These texts declare that we should not cling stubbornly to our promises, but that they should be tempered by reason and judgment, that what is better should always be chosen and preferred and that we should pass over without any hesitation to whatever is proven to be more beneficial. This invaluable judgment also teaches us above all that, although each person’s end may be known to God before he was born, he so disposes everything with order and reason and, so to say, human feelings, that he determines all things not by his power or in accordance with his ineffable foreknowledge but, based upon the deeds of human beings at the time, either rejects them or draws them or daily pours out grace upon them or turns them away.The choosing of Saul also demonstrates that this is so. Although, indeed, the foreknowledge of God could not be ignorant of his miserable end, he chose him from among many thousands of Israelites and anointed him king. In doing this he rewarded him for his deserving life at the time and did not take into consideration the sin of his future transgression. And so after he became reprobate, God as it were repented of his choice and complained of him with, so to speak, human words and feelings, saying, “I repent that I set up Saul as king, because he has forsaken me and not carried out my words.” And again: “Samuel grieved over Saul, because the Lord repented that he had set up Saul as king over Israel.”

CONFERENCE 17.25.14-15

1 Samuel 15:19-21

Finally, because he never had this eye of discretion, he who by God’s judgment first deserved to rule over the people of Israel was cast out of his kingdom like something dark out of a healthy body. Having been deceived by the darkness and error of this light, he decided that his own sacrifices were more acceptable to God than obedience to Samuel’s command, and in the very act by which he had hoped that he would propitiate the divine majesty he committed sin instead.

CONFERENCE 2.3.1

1 Samuel 17:38-40

We sometimes see a bad example drawn from good things. For if someone presumes to do the same things but not with the same disposition and orientation or with unlike virtue, he easily falls into the snares of deception and death on account of those very things from which others acquire the fruits of eternal life. That brave boy who was set against the most warlike giant in a contest of arms would certainly have experienced this if he had put on Saul’s manly and heavy armor, with which a person of more robust age would have laid low whole troops of the enemy. This would undoubtedly have imperiled the boy, except that with wise discretion he chose the kind of weaponry that was appropriate for his youth and armed himself against the dreadful foe not with the breastplate and shield that he saw others outfitted with but with the projectiles that he himself was able to fight with.

CONFERENCE 24.8.1-2

1 Samuel 21:2

No wonder that these dispensations were uprightly made use of in the Old Testament and that holy men sometimes lied in praiseworthy or at least in pardonable fashion, since we see that far greater things were permitted them because it was a time of beginnings. For what is there to wonder at that when the blessed David was fleeing Saul and Ahimelech the priest asked him, “Why are you alone, and no one is with you?” he replied and said, “The king gave me a commission and said, Let no one know the reason why you were sent, for I have also appointed my servants to such and such a place”? And again: “Do you have a spear or a sword at hand? For I did not bring my sword and my weapons with me because the king’s business was urgent”? Or what happened when he was brought to Achish, the king of Gath, and made believe that he was insane and raging, and “changed his countenance before them, and fell down between their hands, and dashed himself against the door of the gate, and his spittle ran down his beard”? For, after all, they lawfully enjoyed flocks of wives and concubines, and no sin was im…

No wonder that these dispensations were uprightly made use of in the Old Testament and that holy men sometimes lied in praiseworthy or at least in pardonable fashion, since we see that far greater things were permitted them because it was a time of beginnings. For what is there to wonder at that when the blessed David was fleeing Saul and Ahimelech the priest asked him, “Why are you alone, and no one is with you?” he replied and said, “The king gave me a commission and said, Let no one know the reason why you were sent, for I have also appointed my servants to such and such a place”? And again: “Do you have a spear or a sword at hand? For I did not bring my sword and my weapons with me because the king’s business was urgent”? Or what happened when he was brought to Achish, the king of Gath, and made believe that he was insane and raging, and “changed his countenance before them, and fell down between their hands, and dashed himself against the door of the gate, and his spittle ran down his beard”? For, after all, they lawfully enjoyed flocks of wives and concubines, and no sin was imputed to them on this account. Besides that, they also frequently spilled their enemies’ blood with their own hands, and this was held not only to be irreprehensible but even praiseworthy.We see that, in the light of the gospel, these things have been utterly forbidden, such that none of them can be committed without very serious sin and sacrilege. Likewise we believe that no lie, in however pious a form, can be made use of by anyone in a pardonable way, to say nothing of praiseworthily, according to the words of the Lord: “Let your speech be yes, yes, no, no. Whatever is more than these is from the evil one.” The apostle also agrees with this: “Do not lie to one another.”

CONFERENCE 17.18.1-2

1 Samuel 25:34-35

Further, we are taught at considerable length by other texts of Scripture, too, that we neither should nor can fulfill everything that we decide upon whether with tranquil or upset mind. In them we frequently read that holy men or angels or even almighty God himself altered the things that they had promised. For blessed David determined with the promise of an oath and said, “May God do this and add more to the enemies of David if, of all that belongs to Nabal, I leave one male until morning.” But when his wife, Abigail, interceded and entreated on his behalf, David immediately ceased his threats, softened his words, and preferred to be considered a transgressor of his own intention than to be true to his oath by cruelly carrying it out. And he said, “As the Lord lives, unless you had come quickly to meet me, there would not have been left to Nabal one male until the morning light.” As we do not at all consider the promptness of his rash vow, which proceeded from an upset and disturbed mind, as something to be imitated, so likewise we judge that the cessation and correction of the thi…

Further, we are taught at considerable length by other texts of Scripture, too, that we neither should nor can fulfill everything that we decide upon whether with tranquil or upset mind. In them we frequently read that holy men or angels or even almighty God himself altered the things that they had promised. For blessed David determined with the promise of an oath and said, “May God do this and add more to the enemies of David if, of all that belongs to Nabal, I leave one male until morning.” But when his wife, Abigail, interceded and entreated on his behalf, David immediately ceased his threats, softened his words, and preferred to be considered a transgressor of his own intention than to be true to his oath by cruelly carrying it out. And he said, “As the Lord lives, unless you had come quickly to meet me, there would not have been left to Nabal one male until the morning light.” As we do not at all consider the promptness of his rash vow, which proceeded from an upset and disturbed mind, as something to be imitated, so likewise we judge that the cessation and correction of the thing that was decided on is to be pursued.

CONFERENCE 17.25.5-6

1 Thessalonians 4:9

The blessed apostle, like a true and spiritual physician, either seeing this disease which springs from the spirit of lethargy already creeping in, or foreseeing through the Holy Spirit that it would arise among monks, is quick to anticipate it by the healing medicines of his directions. For when he writes to the Thessalonians, he first sounds like a skillful and excellent physician, applying the soothing and gentle remedy of his words to the sickness of his patients. He begins with charity … that this deadly wound, having been treated with a milder remedy, might cease its angry festering and more easily bear severer treatment. He writes, “But concerning brotherly charity you have no need that I write to you, for you yourselves are taught of God to love one another. For this you do toward all the brothers in the whole of Macedonia.” He first began with the soothing application of praise and made their ears submissive and ready for the remedy of the healing words.… At last with difficulty he breaks out into that at which he was driving before. He gave the first aim. “Take pains to be…

The blessed apostle, like a true and spiritual physician, either seeing this disease which springs from the spirit of lethargy already creeping in, or foreseeing through the Holy Spirit that it would arise among monks, is quick to anticipate it by the healing medicines of his directions. For when he writes to the Thessalonians, he first sounds like a skillful and excellent physician, applying the soothing and gentle remedy of his words to the sickness of his patients. He begins with charity … that this deadly wound, having been treated with a milder remedy, might cease its angry festering and more easily bear severer treatment. He writes, “But concerning brotherly charity you have no need that I write to you, for you yourselves are taught of God to love one another. For this you do toward all the brothers in the whole of Macedonia.” He first began with the soothing application of praise and made their ears submissive and ready for the remedy of the healing words.… At last with difficulty he breaks out into that at which he was driving before. He gave the first aim. “Take pains to be quiet.” Then Paul adds a second: “Mind your own business.” And a third as well: “Work with your own hands, as we commanded you.” … [The upshot is] that one who does not dutifully and peacefully work for his daily food with his own hands is sure to view enviously another’s gifts and blessings. You see what conditions, serious and shameful, may spring solely from the malady of leisure.

INSTITUTES 10.7

1 Thessalonians 5:16-18

When the mind is freed from lust, established in tranquility and does not waver in its intention toward the one supreme good, the monk will fulfill the precept of St. Paul, “Pray without ceasing,” and “In every place lifting up holy hands without wrath and controversy.” By purity of heart the mind is drawn away from earthly feelings and is reformed in the likeness of an angelic spirit. Then, whatever thought the mind receives, whatever it considers, whatever it does, will be a prayer of true purity and sincerity.

CONFERENCES 9.6

1 Timothy 1:9

The righteous, upon whom no law need be imposed, spend no small part—as if a tithe—but the whole extent of their lives in spiritual works. They are free of the legal tax of tithing. If a good and holy need presents itself, they are free to relax their fasting without any scruple. For it is not a paltry tithe that is being subtracted by those who have offered their all to the Lord along with themselves. Certainly the person who offers nothing of his own will and is compelled by legal necessity, without recourse, to pay his tithes to God, cannot do this without being seriously guilty of fraud. Hence it is eminently clear that the one who is responding fully to grace cannot be a slave of the law, watching out for things that are forbidden and carrying out things that are commanded, and that the perfect are those who do not make use even of things permitted by the law.

CONFERENCES 21.29.2

1 Timothy 2:1

“Supplication’ is a beseeching or petition for sins…. “Prayers” are those by which we offer a vow to God…. “Intercession” is customarily offered, in moments of fervor, for other men and women—our family, the peace of the world. To use St. Paul’s words, we pray “for all men, for kings and all in authority.” … “Thanksgiving” is when the mind recollects what God has done or is doing or looks forward to the good which he has prepared for those who love him, and so offers its gratitude in an indescribable transport of spirit. Sometimes it offers still deeper prayers of this sort; when the soul contemplates in singleness of heart the reward of the saints and so is moved in its happiness to pour forth a wordless thanksgiving.