Isaiah 12:3

Between this rich man and the poor man there is a great chasm; because after death, merits cannot be changed, and therefore the rich man is led into hell, desiring to draw something of the poor man's refreshing spirit; for water is the nourishment of the soul in its afflictions, of which Isaiah says: "And water will be drunk with delight from the fountains of salvation." But why is he tormented before judgment? Because punishment is to be deprived of luxuries for the one indulging in them. For the Lord says: "There will be weeping and gnashing of teeth when you see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of heaven." And yet this late rich master begins to be; since he no longer has time for learning or teaching.

But perhaps you will say: How can Christ be rich in poverty? Although my intelligence may fail me, divine assistance does not fail in the reading of the Scriptures, for the Apostle says: "For you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes; that through his poverty you might be rich." So what is this poverty that makes us rich? Let us consider it, let us focus on the sacred Sacrament itself. What can be purer and simpler than that? No one is drenched with the blood of bulls, as the sacrifices of the Gentiles are said to be; no sinner is washed with the blood of goats and rams (for no one is purified in this way; flesh is washed, not guilt diluted), but with water, as Isaiah says, with joy from the springs of the Savior; and a heavenly table is prepared before you, and what a splendid intoxicating cup it is! These are the riches of simplicity, in which is the precious poverty of Christ. Poverty is good in character; hence the Lord said: "Blessed are the poor in spirit." And in the Psalms we find that the Lord will save the humble in spirit. There is also abundant poverty in humble fellowship, if faith abounds. Hence the Apostle says: "And their deep poverty abounded in the riches of their simplicity."

Better is the foolishness that has eyes to see its own wounds than wisdom that does not have them. And therefore, with the gaze of his own foolishness, such a great king admits to being afflicted by miseries; so that he may find the remedy of repentance, which Judas, who possessed a field with the wages of iniquity, could not find. "I am afflicted and bowed down by miseries until the end; I go about in sorrow all day long." Until what end does he say he is bowed down? Is it the legitimate end of repentance? Or moreover, so that we may understand it mystically, until Christ, who is the end of the Law; who allowed himself to be scourged, allowed his body to be stoned to death? But those wounds emitted no smell of repentance, but rather the fragrance of all grace. Finally, death did not consume Him, as it does with other men; rather, the fountain of eternal life gushed forth, as Scripture teaches us, saying: "With joy you will draw water from the wells of salvation." Therefore, water sprang forth from His wound, so that we might drink salvation. All sinners of the earth will drink, so that they may cast off their sins. Consider each detail. Christ was afflicted with miseries in order to make blessed those who were in misery. Let no one call him who is just miserable, for he himself said: "You will make no one miserable." He was bent down so that we could be raised up; he was sad so that we could be made joyful; as it is written: "For if I cause you sorrow, who then will make me glad, unless the one who is made sad by me." Therefore, whoever is made sad by the Lord Jesus Christ, he himself makes Christ glad; and he himself is made joyful by Christ. Therefore, we also recognize that we must not be satisfied with superficiality. Let us bend until the end, that is, not only having faith in Christ, but also enduring our sufferings, and let us rejoice in our sufferings, just as Christ rejoiced in his sufferings. He took them upon himself for his servants, so let us undergo them for the Lord.

“More majestic than the voices of many waters or the mighty waves of the sea.” These are the waters of Shiloah which run in silence, about which Isaiah speaks: “You will draw water from the fountains of salvation”; and the psalmist: “Bless the Lord from the fountains of Israel.” Again, Isaiah says about the Lord our Savior: “He will live in a dwelling on high, made of the strongest rock; bread will be given him, and his water supply will be sure.”

The one whom he entitled “Emmanuel” above, then “take the spoils,” “hasten to plunder,” and with other names, he now calls “Savior,” lest there appear to be another beyond him whom Gabriel announced to the Virgin, saying, “And you will call his name Jesus, for he will save his people.” He also prophesies that waters are to be drawn from his fonts—not from the waters of the rivers of Egypt, which were stricken, nor from the waters of the rivers of Rezin, but from the fonts of Jesus, for this is what “Savior” expresses in the Hebrew language. Hence Jesus himself cried out in the Gospel, “Let anyone who thirsts come to me and drink. Whoever believes in me, as the Scripture says, ‘rivers of living water will flow from his heart.’ This,” adds the evangelist, “he said of the Holy Spirit, whom those who believed in him were about to receive.” Jesus also says elsewhere in the Gospel, “The one who drinks from the water that I shall give him will never thirst again, for the water that I will give him will become in him a font of water springing up to eternal life.” We understand the fonts of the Savior to be evangelical doctrine, about which we read in the sixty-seventh psalm, “Blessed be the Lord God in the congregations from the fonts of Israel.”

(Verse 3.) You shall draw water with joy from the springs of the Savior. He whom above all others Emmanuel acknowledges as Savior, hastens, despoiling the enemy, to plunder, and is called by other names, lest there appear to be another besides Him whom Gabriel announced to the Virgin, saying, 'And you shall call His name Jesus, for He shall save His people' (Matthew 1:21): now He is called Savior, and proclaims the waters to be drawn from His springs, not from the waters of the Egyptian river, which were struck, nor from the waters of the river of Rasin, but from the springs of Jesus; for in the Hebrew language, Savior is expressed by this name. And He Himself also cried out in the Gospel, 'Let anyone who is thirsty come to Me and drink. Whoever believes in Me, as the Scripture has said: 'Out of his heart will flow rivers of living water.'' Now this, the evangelist says, He spoke about the Holy Spirit, whom those who believe in Him were to receive. And in another place in the Gospel He Himself speaks, 'Whoever drinks of the water that I will give him will never be thirsty again. The water that I will give Him will become in him a spring of water welling up to eternal life.' (John 7:38; 4:13,14). Let us understand the Evangelical teaching of the Sources of Salvation, which we read about in the sixty-seventh psalm: 'In the churches, bless God the Lord from the fountains of Israel' (Psalm 67:27).

But after discussing this sermon of the venerable Bishop Paul, Saint Cyril addressed the people and said, “The blessed prophet Isaiah, preaching tenderly about future teachers in Christ, said, ‘Draw water from the fountains of salvation with joy.’ ” Behold, therefore, we drew water from the holy font. But I say that our prophesying teacher, having been enlightened through feasts of the Holy Spirit, was drawing our attention to the great and sacred mystery of the Savior, through which we who believe in him were saved.

We say that God is … a fountain because he fills the thirsty and empty.

And who is this strong man, except him of whom the Lord says in the Gospel, “No man can enter into a strong man’s house and spoil his goods, unless he first bind the strong man.” The Lord, therefore, bound the fountains and the torrents when he spread in the hearts of his apostles the streams of truth. Of whom it is said again by another prophet; “With joy shall you draw water from the fountains of the Savior.”