Woe to you that are wealthy in Sion, and to you that have confidence in the mountain of Samaria: ye great men, heads of the people, that go in with state into the house of Israel.4 You that sleep upon beds of ivory, and are wanton on your couches: that eat the lambs out of the flock, and the calves out of the midst of the herd;5 You that sing to the sound of the psaltery: they have thought themselves to have instruments of music like David;6 That drink wine in bowls, and anoint themselves with the best ointments: and they are not concerned for the affliction of Joseph.7 Wherefore now they shall go captive at the head of them that go into captivity: and the faction of the luxurious ones shall be taken away.
Jesus' miracle was performed in the district of Samaria, to which country also belonged one of the lepers. Samaria, however, had revolted from Israel, carrying with it the disaffected nine tribes, which having been alienated by the prophet Ahijah, Jeroboam settled in Samaria. Besides, the Samaritans were always pleased with the mountains and the wells of their ancestors. Thus, in the Gospel of John, the woman of Samaria, when conversing with the Lord at the well, says, "No doubt yours are greater," and again, "Our fathers worshiped in this mountain, but you say that Jerusalem is the place where men ought to worship." Accordingly, he who said "woe unto them that trust in the mountain of Samaria," promising now to restore that very region, purposely requests the men "to go and show themselves to the priests," because these were to be found only there where the temple was, submitting the Samaritan to the Jew, inasmuch as "salvation was of the Jews," whether to the Israelite or the Samaritan.
Who keepeth truth for ever: who executeth judgment for them that suffer wrong: who giveth food to the hungry. The Lord looseth them that are fettered:8 The Lord enlighteneth the blind. The Lord lifteth up them that are cast down: the Lord loveth the just.9 The Lord keepeth the strangers, he will support the fatherless and the widow: and the ways of sinners he will destroy.9 The Lord keepeth the strangers, he will support the fatherless and the widow: and the ways of sinners he will destroy.10 The Lord shall reign for ever: thy God, O Sion, unto generation and generation.
She owed her recovery to none other than to [God] with the result that people were no less impressed by her unexpected recovery than by her misfortune. They concluded that the tragedy had happened for her glorification through sufferings—the suffering being human, the recovery superhuman. This will provide a lesson for people in the future who exhibit a high degree of faith in the midst of suffering and patience in calamity, but in a still higher degree experience the kindness of God that she received. To God's beautiful promise to the righteous "though he fall, he shall not be utterly broken," has been added a more recent one, "though he be utterly broken, he shall speedily be raised up and glorified." For if her misfortune was unreasonable, her recovery was extraordinary, so that health soon replaced the injury, and the cure became more celebrated than the illness.
But thou, O man of God, fly these things: and pursue justice, godliness, faith, charity, patience, mildness.†12 Fight the good fight of faith: lay hold on eternal life, whereunto thou art called, and hast confessed a good confession before many witnesses.†13 I charge thee before God, who quickeneth all things, and before Christ Jesus, who gave testimony under Pontius Pilate, a good confession,†14 That thou keep the commandment without spot, blameless, unto the coming of our Lord Jesus Christ,15 Which in his times he shall shew who is the Blessed and only Mighty, the King of kings, and Lord of lords;†16 Who only hath immortality, and inhabiteth light inaccessible, whom no man hath seen, nor can see: to whom be honour and empire everlasting. Amen.†
How then shall the Greeks any longer disbelieve the divine appearance on Mount Sinai, when the fire burned, consuming none of the things that grew on the mount; and the sound of trampets issued forth, breathed without instruments? For that which is called the descent on the mount of God is the advent of divine power, pervading the whole world, and proclaiming "the light that is inaccessible." For such is the allegory, according to the Scripture. But the fire was seen, as Aristobulus says, while the whole multitude, amounting to not less than a million, besides those under age, were congregated around the mountain, the circuit of the mount not being less than five days' journey. Over the whole place of the vision the burning fire was seen by them all encamped as it were around; so that the descent was not local. For God is everywhere.
But the Gnostic does not share either in those affections that are commonly celebrated as good, that is, the good things of the affections which are allied to the passions: such, I mean, as gladness, which is allied to pleasure; and dejection, for this is conjoined with pain; and caution, for it is subject to fear. Nor yet does he share in high spirit, for it takes its place alongside of wrath; although some say that these are no longer evil, but already good. For it is impossible that he who has been once made perfect by love, and feasts eternally and insatiably on the boundless joy of contemplation, should delight in small and grovelling things. For what rational cause remains any more to the man who has gained "the light inaccessible," for revering to the good things of the world? Although not yet true as to time and place, yet by that gnostic love through which the inheritance and perfect restitution follow, the giver of the reward makes good by deeds what the Gnostic, by gnostic choice, had grasped by anticipation through love.
There was a certain rich man, who was clothed in purple and fine linen; and feasted sumptuously every day.20 And there was a certain beggar, named Lazarus, who lay at his gate, full of sores,†21 Desiring to be filled with the crumbs that fell from the rich man’s table, and no one did give him; moreover the dogs came, and licked his sores.22 And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom. And the rich man also died: and he was buried in hell.†23 And lifting up his eyes when he was in torments, he saw Abraham afar off, and Lazarus in his bosom:†24 And he cried, and said: Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, to cool my tongue: for I am tormented in this flame.25 And Abraham said to him: Son, remember that thou didst receive good things in thy lifetime, and likewise Lazareth evil things, but now he is comforted; and thou art tormented.26 And besides all this, between us and you, there is fixed a great chaos: so that they who would pass from hence to you, cannot, nor from thence come hither.27 And he said: Then, father, I beseech thee, that thou wouldst send him to my father’s house, for I have five brethren,28 That he may testify unto them, lest they also come into this place of torments.29 And Abraham said to him: They have Moses and the prophets; let them hear them.30 But he said: No, father Abraham: but if one went to them from the dead, they will do penance.31 And he said to him: If they hear not Moses and the prophets, neither will they believe, if one rise again from the dead.
But he receives a meet reward, fire and the torments of hell; the parched tongue; for the tuneful lyre, wailing; for drink, the intense longing for a drop; for curious or wanton spectacles, profound darkness; for busy flattery, the undying worm. Hence it follows, That he may cool my tongue, for I am tormented in the flame.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)