2. See: before (the Apostle) praised them, and now he also speaks of glorifying them. First he said that they are so glorified that he himself boasts of them; he said still more, that they glorify God (by their works); He said that they would become partakers of this glory – but here too He expresses (the same thing). For when a lord is glorified, then his slaves are glorified. Therefore (the slaves) who glorify the lord are much more glorified themselves, both because (they glorify the lord) and regardless of this. Glory consists in suffering for Christ, and (the Apostle) everywhere calls this kind of podvig glory. And the more we endure dishonor, the more glory we are vouchsafed. Then, again wishing to show that this also depends on God, he says: according to the grace of our God and the Lord Jesus Christ. That is, God Himself gave us this grace in order to be glorified in us and so that we would be glorified in Him. In what way is He glorified in us? Such that we prefer nothing to Him. In what ways are we glorified in Him? Such that we receive from Him the strength not to weaken in the midst of the misfortunes that befall us. When any temptation happens to us, then both God and we are glorified at the same time. It is He who is glorified for making us so strong, and we are amazed that we have made ourselves worthy of it. But all this depends on the grace of God. "We beseech you, brethren, for the coming of our Lord Jesus Christ, and our gathering together to Him, not to be hasty to waver in your minds (2:1). He did not say when the resurrection would be, but said that it would not follow now. "And our," he says, "is gathered to Him." And this is also important. Do you see how again He instructs (unites) with praise and encouragement (arising from the fact that the Lord and all the saints will certainly appear with us? Here he speaks of the coming of Christ and of our assembly; both will follow at the same time. (The Apostle) excites their attention, telling them not to be in a hurry to waver. "Do not be hasty to be shaken in mind, and be troubled, either by the spirit, or by the word, or by the message, as if sent by us, that the day of Christ is already at hand, v. 2. It seems to me that here he indicates that there were people among them who composed a false epistle as if it were from Paul, and, showing it, asserted that the day of the Lord had already come, in order thus to deceive many. Therefore, lest they be deceived, Paul warns them when he says and writes, "Be troubled neither by the spirit nor by the word." The meaning of these words is this: At least someone, having the spirit of prophecy, told you this, do not believe it. When I was with you, I explained to you everything (relating to this subject); Therefore, you should not change your beliefs about what you have been taught. Or in spirit. This is how he calls false prophets, who spoke what they said under the inspiration of an unclean spirit. They, wishing to inspire more confidence in themselves, tried to deceive others not only by persuasion, which is precisely what (the Apostle) points out when he says, "Below is the word," but they also showed a false epistle, allegedly from Paul, where the same thing was said. For this reason, pointing to this, (the Apostle) added: "Nor from an epistle, as if sent by us."

Thus guarding them on all sides, he sets forth his own thought in this way, and says: "Let no man deceive you in any way: [for that day shall not] [come] [come] until the apostasy first comes, and the man of sin is revealed, the son of perdition, who resists and exalts himself above all that is called God or holiness, so that he shall sit in the temple of God as God, pretending to be God" (vv. 3, 4). Here he speaks of the Antichrist and reveals great mysteries. What is digression? He calls the Antichrist himself apostasy, since he has the power to destroy many and lead to apostasy: "In order to deceive," it is said, "if possible, even the elect" (Matt. 24:24). He also calls him a man of iniquity, because he will commit a thousand iniquities and cause others to commit them. And you call him the son of perdition because he himself will perish. Who will he be? Is it Satan? No, but a certain person who will receive all its power (ένέργεταν). "And he will be revealed," he says, "the man of sin, the son of perdition, who opposes and exalts himself above all that is called God or holiness." He will not lead to idolatry, but will be an opponent of God (άντίθες), will reject all gods and command them to worship themselves instead of God, and will sit in the temple of God, not only in Jerusalem, but everywhere in the churches. "Pretending," he says, "to himself as God." He didn't say that he would call himself God, but that he would try to show himself to be God. He will do great things and show wonderful signs. "Do you not remember that while I was with you, I told you these things" (v. 5)?

3. Do you see that it is necessary to constantly talk about the same subject and to recall the same words in your memory? So they heard him talk about it when he was with them, and again they needed to be reminded. Just as they, in spite of having heard of tribulations, "For even then," he says, "as we were among you, foretold you that we would suffer" (1 Thess. 3:4), forgot this, and he again encouraged them by means of an epistle, so now, in spite of the fact that they had heard of the coming of Christ, they again had need of an epistle that would enlighten them. Therefore he brings to their remembrance and shows them that he now says nothing extraordinary to them, but the same thing that he has always said. Just as it happens with farmers: they once throw seeds into the ground, but the seeds do not always remain there, on the contrary, they have need of great care, and if someone does not cover what is sown with ploughed earth, it means that he has sown for the birds that gather the seed, so we, if we do not warm what is sown in us by constant remembrance, then all (our words) will be thrown to the wind, as it were. the devil steals them, and our laziness destroys them, and the sun dries up, and the rain drowns, and chokes thorns. Therefore, it is not enough to sow once and then leave the seeds unattended; on the contrary, he who wants to gather fruit must have great care and solicitude, driving away birds, destroying thorns, crushing stony ground with a lot of earth, stopping, blocking and destroying everything that can harm. However, in the (ordinary) field, everything depends on the farmer, because it itself is soulless and prepared only to be directed to the activity of others; Meanwhile, in this spiritual field, it is not so. Not everything depends on the teachers, but if not more, then at least half – on the students. Our duty is to sow the seed, and yours is to fulfill what we have said, so that, remembering this, by means of deeds we may manifest fruit in ourselves, and uproot thorns from ourselves. Verily, wealth is thorns, which do not bear fruit at all, are ugly, unpleasant to eat, and hurt the one who touches them, and not only do they not bear fruit themselves, but also prevent the developing (plants) from bearing them. Such is wealth: not only does it not bear eternal fruit, but it is also an obstacle for those who wish to acquire it. Thorns serve as food for foolish camels – it is food for fire and a completely useless product (of nature). In the same way, wealth is not useful for anything, but serves only to kindle the furnace (of Gehenna), to inflame the day that will burn like a red-hot furnace – in order to nourish in you the insane passions of rancor and anger. Such is the camel that feeds on thorns. Knowledgeable people tell us that there is no animal so vicious, furious and vengeful as the camel. Wealth has the same (properties): it nourishes the senseless desires of the soul, and it hurts and wounds the rational like thorns. This plant is tough and thorny and grows by itself. Let us see where it grows in order to pluck it out. (It grows) in places that are steep, stony and dry, where there is no moisture. Therefore, if anyone is tough and tough, i.e. uncompassionate, thorns grow in him. But when farmers want to destroy thorns, they do not do it with iron, but how? They make a fire and thus extract from the ground all that is bad. Since it is not enough to cut off the thorns from above, while the root remains (unharmed) below, nor even to pluck out the root, because something harmful will still remain in the ground, just as from every plague that afflicts the body, harmful effects remain in it, then the fire, drawing into itself from above all the moisture with which the thorns are impregnated, as if it were some kind of poison, with the assistance of heat, it extracts from the bowels of the earth. Just as a jar used for letting blood flow, when attached, attracts to itself all that is harmful from the body, so fire sucks out (from the earth) all that is harmful in thorns and makes it pure. But why did I say all this? To the fact that it is necessary to exterminate everywhere the passion for wealth. And we have a fire that plucks out this evil from the soul – I mean spiritual fire. If we make this fire, we will be able not only to dry up the thorns, but also the moisture that is born from it, so that even if it took root (in us), it would also turn into nothing. Look, indeed, how does a rich man or a rich woman enter here? He does not care about listening to the word of God, but about how to show himself, how to take a place here with majesty and great pride, how to surpass all others in the splendor of his clothes, and by his appearance, look and step, to arouse in others greater respect for himself. And all her care and care consists in: has so-and-so seen her? Was she surprised at her? Am I well dressed? But this is not the only thing she cares about, but also about how her dress does not wrinkle, how she tears. And this is the only thing she cares about. In the same way, a rich man enters, intending to show himself to the poor, to make him frightened by the richness of his clothes and the fact that he has many servants who stand around him, driving away the crowd. He himself, out of excessive pride, does not deign to do even this, but to such an extent he considers this matter unworthy of a free man, that, in spite of his excessive pride, he does not dare to do it himself, but entrusts it to the slaves who accompany him – however, to do this is really characteristic only of people of a slavish, shameless disposition. Then, when he sits down, he is immediately seized by the care of the house, distracting his attention in all directions, he is seized by pride, which has enslaved his soul. He thinks that he has shown mercy to us, to the people, and, perhaps, to God Himself, by entering the temple of God. Can such a proud person ever be healed?

4. Tell me, if a man were to enter a hospital and not seek mercy from a physician, but thought that he himself was doing him mercy, and instead of asking for medicine for his wound, would he take care of his clothes, would he receive any benefit when he came out of it? I don't think. If you want, I'll tell you the reason for all this. When they come here, they think that they are coming to us, they think that they hear from us what they hear. They don't pay attention, they don't think that they're coming to God, that He's Himself speaking to them here. In fact, when the reader, rising, says: "This is what the Lord says," and when the deacon, standing, urges everyone to silence, then he says this not in order to do honor to the reader, but in order to give honor to Him Who through him addresses speech to all. If they had known that God was saying this through a prophet, they would have laid aside all pride. If they refrain from all inattention when the rulers speak to them, how much more (should they do so) when God speaks to them. Beloved! We are only ministers, we do not speak our own words, but the words of God. Here are read the messages sent down daily from heaven. Tell me, I beseech thee, if now that we are all assembled, a man adorned with a golden girdle came in, and menacingly and proudly announced that he had been sent by the king of the earth, and brought a message to the whole city on the most necessary matter, would not all of you turn to him? Would there not have been complete silence here, even without an invitation from the deacon? I think so, I have heard the royal epistles read here. Therefore, when anyone comes here from the king, you all listen to him attentively; yet a prophet comes from God, and speaks from heaven, and no one hears him? Don't you believe that everything is said from God? These messages are sent from God. Let us, therefore, come to the churches with due reverence, and let us listen with fear to what is said in them. Why, you say, should I come, if I do not hear any preacher? This is exactly what destroys and corrupts everything. Where did the need for a preacher come from? This need arose as a result of our negligence. What is the need for preaching? Everything is clear and simple what is said in the Divine Scriptures; Everything you need is clear. But since you like to listen only for your own entertainment, you are looking for it. For tell me, did Paul ever speak eloquently? And yet, he reversed the universe. Or Peter, who was unlearned?

But, you say, I do not know what is contained in the Holy Scriptures. Why don't you know this? Are they written in Hebrew, or in Roman, or in any other foreign language? Isn't it spoken in Greek? But it's not clear, you say. What is not clear there, tell me? Aren't these narratives? For you know what is clearly said there, in order to ask about what is not clear. There are many stories in the Scriptures: tell me one of them. But you won't tell. All this is just a pretext and empty words. Every day, you say, you have to listen to the same thing. What then? "Tell me.

Therefore, when you want to justify your laziness, you say that you hear all the same things; but when you are asked, you are as perplexed as if you had never heard it. If it is the same thing (read every time), then you should know, but you do not know. All this is worthy of tears, tears and lamentations, because the silversmith labors in vain. That is why it would be necessary to be careful that it is the same thing (you always hear it here) that we do not cause you the slightest trouble, we do not say anything new and different from the past. So, what then? Since you say that (in the books of Scripture it is always read) the same thing, at least what we preach is not always the same, on the contrary; Every time we say something new. Do you heed this last thing? Not at all. And if we ask, Why do you not remember what we have said? – You will answer: we hear only once, how is it possible for us to remember? But if we ask, Why do you not heed (what is read in the books of the Scriptures)? – You will answer: they repeat the same thing every time. And all this inspires you with laziness and there is one excuse. However, this will not always continue, but the time will come when we will weep over it in vain and without any benefit. May the Lord not allow this, but it is better for those who strive to change here, let us listen with due diligence and reverence to what is said here, with full care let us devote ourselves to good works and the correction of our lives, so that we may receive the blessings promised to those who love Him, through grace and love for mankind (our Lord Jesus Christ, to whom be glory forever and ever, Amen).

CONVERSATION 4

"And now you know that He does not allow Himself to be revealed to him in due time. For the mystery of iniquity is already at work, only [it will not be accomplished] until he who now restrains is taken from among us. And then the lawless one will be revealed, whom the Lord Jesus will kill by the Spirit of His mouth, and will destroy by the manifestation of His coming, him whose coming, according to the work of Satan, will be with all power, and signs, and false wonders" (2 Thess. 2:6-9).

1. Everyone can justly ask, first, what is such a restraining (τό κaτέχον), and then reveal a desire to know why Paul speaks so vaguely about this? What is "does not allow[1] to be revealed to him," that is, "hinders"? Some say that this is the grace of the Holy Spirit. The Spirit, and others the Roman state; with these latter I agree more. Why? For if (the Apostle) had wanted to speak about the Spirit, he would not have expressed himself about it vaguely, but (would have said) definitely, that now the grace of the Holy Spirit prevents him from appearing. That is, (extraordinary) gifts. Moreover, he ought to have come already, if then he must come when the (extraordinary) gifts have become scarce, because they have long since become scarce. But since (the Apostle) says this about the Roman state, it is understandable why he only hints at it and speaks secretly for the time being. He did not want to incur excessive enmity and useless danger. In fact, if he had said that in a short time the Roman state would have collapsed, then it would have been immediately wiped out from the face of the earth as a rebel, and (with it) all believers, as living and striving for this.

That is why he did not use such an expression; nor did he say that this would soon follow, although (covertly) he always says this. But what? "He does not allow," he says, "to open up to him in due time. For the mystery of iniquity is already at work." Here he points to Nero as a prototype of the Antichrist, because he also wanted to be considered a god. It is well said that he is a mystery, because (Nero) is not so clearly and shamelessly (pretending to be a god) as the Antichrist. If, then, he says, there was a man before that time who was a little inferior to the Antichrist in malice, what wonder if in time (the real Antichrist) should appear? He spoke in this way secretly, and did not wish to point directly to him (Nero), not out of fear, but to teach us that we ought not to incur undue enmity when nothing compels us to do so. In the same way he says here: "Only [it will not be accomplished] until he who restrains (ò κατέχων) is taken from among us now." That is: when the existence of the Roman state ceases, then he (the Antichrist) will come. And rightly so, because as long as this state is feared, no one will soon submit (to the Antichrist); but after it is destroyed, there will be a lack of authority, and he will seek to steal all power, both human and divine. Just as the kingdoms of Media were destroyed by the Babylonians, the Babylonian kingdoms by the Persians, the Persian kingdoms by the Macedonians, and the Macedonian kingdoms by the Romans, so the latter will be destroyed by the Antichrist, and he himself will be defeated by Christ and will no longer rule. And all this is conveyed to us with great clarity by Daniel. "And then," he says, "the lawless one will appear." What then? This is immediately followed by consolation: (the Apostle) adds: "Whom the Lord Jesus will kill with the spirit of His mouth, and will destroy by the appearance of His coming, the one whose coming is by the work of Satan." Just as fire, when it only approaches, even before its coming, casts into torpor and destroys small animals that are even far off, so Christ will kill the Antichrist by His command and coming alone. It is enough to appear to Him, and all this will perish. As soon as (the Lord) appears, he will put an end to deception. Explaining then who is the one "whose coming is by the work of Satan," he says, "He shall be with all power, and signs, and false wonders" (v. 9). That is, he will reveal great power; but there will be nothing true in this, on the contrary, the goal of everything will be deception. (The Apostle) prophesied this, so that those who lived then would not be deceived. And in miracles, he says, false: either deceptive, or deceiving. "And with all unrighteous deceitfulness of them that are perishing" (v. 10). Why, you say, will God allow all this to happen? And what is His intention? What is the use of the coming of the Antichrist, if it is to our destruction? Do not be afraid, beloved, but listen to what the Apostle says: (the Antichrist) will prevail only over those who are perishing, who, even if he did not come, would not believe. What will be the use of this, you say? That the mouths of those who are condemned to perdition will be stopped. How? They would not have believed in Christ, even if the Antichrist had not come; but he will come for this purpose, to expose them. In order that they may not then say, "Since Christ called Himself God," although He Himself did not say this clearly anywhere, but only those who came after Him preached, for this reason we did not believe in Him, because we heard that God is one, from Whom all things come, and therefore we did not believe, this pretext of theirs (for justification) will be taken away from them by the Antichrist. When he comes, and despite the fact that he commands nothing righteous, but only iniquity, they will believe in him, solely for the sake of his false miracles, then their mouths will be stopped. In fact, if you do not believe in Christ, then much less should you believe in the Antichrist. The first said that He was sent by the Father, and the latter (will say) quite different. That is why Christ said: "I have come in the name of My Father, and you do not receive Me; but if any man come in his own name, ye shall receive him" (John 5:43). But we, it will be said, have we seen signs? And from Christ many great (miracles) were performed; therefore, it was much more necessary to believe in Him. In addition, much was predicted about the Antichrist – that he was a lawless man, that he was the son of perdition, that his coming was by the work of Satan; whereas, on the contrary, of Christ, that He is the Saviour and will bring innumerable blessings. "And with all unrighteous deceitfulness of those who are perishing, because they have not received the love of truth for their salvation. And therefore God will send them an act of error, so that they will believe a lie, that all who have not believed the truth, but have loved unrighteousness, may be condemned" (vv. 10-12).

2. "Let them be condemned." He did not say, "Let them receive punishment," since punishment awaited them anyway, but, "Let them be condemned," i.e., they would be condemned at that dreadful judgment seat, so that they would be unanswerable. Who will it be? (The Apostle) himself explained this, saying: "Those who did not believe the truth, but loved unrighteousness." And by the love of truth he calls Christ: "because they did not receive the love of the truth." Christ was both, and He came for both: out of love for people and to reveal the true meaning of everything. "But they that love," he says, "unrighteousness." The Antichrist will come to the destruction of man in order to offend people. Indeed, what would he not do at that time? Everything will lead to confusion and confusion, both through its commands and through fear. He will be terrible in all respects – in his power, and cruelty, and lawless commands. But do not be afraid: it will have power, says (the Apostle), only over those who are perishing. And Elijah will come then to support the believers. Christ speaks of this: "Elijah must come first, and arrange all things" (Matthew 17:11). That is why it is said of John that he (will go before the Lord) "in the spirit and power of Elijah" (Luke 1:17), since he did neither signs like Elijah nor miracles. "John," it is said, "did not perform any miracle, but all that John said about Him was true" (John 10:41). What is the meaning of the words, "in the spirit and power of Elijah"? That (John) will have the same ministry. As John was the forerunner of the first coming (of Christ), so Elijah will be the forerunner of His second and glorious coming, and is guarded for this. Let us therefore fear nothing: (the Apostle) disturbed the minds of his hearers, but did not make them consider their present situation miserable, on the contrary, he showed that for this (God) should be thanked. Wherefore he added, "But we ought always to give thanks to God for you, brethren beloved of the Lord, that God hath chosen you from the beginning, through the sanctification of the Spirit, and faith in the truth, unto salvation" (v. 13). How did He choose salvation? This (the Apostle) explained when he said: "Through the sanctification of the Spirit," that is, He sanctified you by the Spirit and by true faith, on which our salvation depends, and not on works, nor on podvigs, but on true faith. Here again "in" (έν) is used instead of "through" (διά). "For sanctification," he says, "of the Spirit, to whom he also called you by our gospel, to attain to the glory of our Lord Jesus Christ" (v. 14). And this cannot be considered unimportant, if Christ acknowledges our salvation by His glory. The glory of a lover of mankind is that there should be as many people as possible who are saved. Great, therefore, is our Lord, if He desires our salvation to such an extent. Great is also the Holy Spirit, Who accomplishes our sanctification. Why did (the Apostle) speak beforehand not about faith, but about sanctification? Because even after consecration we have a great need of it, so that we may not be deceived. Do you see how (the apostle) makes them notice that nothing depends on them, but everything on God?

"Therefore, brethren, stand fast and hold the traditions which you have been taught, either by word or by our epistle" (v. 15). From this it is evident that (the Apostles) did not deliver everything through the Epistles, but communicated many things without writing; yet both are equally certain. Therefore, we must also recognize Church tradition as reliable. There is a legend, do not look for anything else. Here (the apostle) shows that many waver (in faith). "And our Lord Jesus Christ Himself, and our God and Father, Who loved us, and gave us everlasting consolation, and good hope in grace, may He comfort your hearts, and strengthen you in every good word and deed" (vv. 16-17). Again, the exhortation is followed by prayer: this is truly help. "He who loved," he says, "and gave everlasting consolation and good hope in grace" Where are they now who despise the Son because He is called after the Father (when communicating) the grace of baptism? Here, on the contrary, (the Apostle) first says: Our Lord Jesus Christ, and then: God and Father of our Lord. "Who loved us and gave us everlasting consolation." What consolation is this? Hope for the future (blessings). Do you see how he tries to encourage their hearts by means of prayer, presenting the guarantees and signs of God's ineffable providence for them? "May He comfort," he says, "your hearts, and may He strengthen you in every good word and deed," that is, by means of every good deed and word. The consolation of Christians is that they not only desire to do something good, but also to do something pleasing to God. See how he humbles their arrogance. "He who gave consolation," he says, "good hope in grace." If God has given them so much by grace, how much more will He (bestow upon them) future blessings. Of course, he says, I said this, and everything depends on God. May He strengthen you, that you may not waver, that you may not shrink. It depends as much on us as on Him. Consequently, (what he said) applies both to the dogmas of the faith and to the rules of action. The consolation is that we remain steadfast. He who does not hesitate, endures everything that he would have to endure with great patience; on the contrary, he whose mind is wavering is not able to perform a single good or valiant deed; Like a paralytic, the soul also wavers when it is not convinced that it will achieve a good goal. "Pray therefore for us, brethren, that the word of the Lord may be spread and glorified, as it is with you" (3:1).

3. Therefore he prayed for them before, that he might be strengthened by them. Now he turns to them with a request, urging them to pray for him – not that he should not be exposed to dangers (he doomed himself to this), but that "the word of the Lord may be spread and glorified, as it is with you." The request is combined with praise: "as," he says, "and in you." And that we may be delivered from disorderly and wicked men, for faith is not in all" (v. 2). By this he also points out his own dangers, which especially consoled them. "From disorderly people," he says, "and wicked people, for faith is not in all." about those who refuted his preaching, rebelled and enmity against the dogmas of the faith: he hints at this, saying: "For faith is not in all." It seems to me that he is not talking here about dangers, but about people who contradicted and opposed his preaching, like Imenei, like Alexander Kovacs. "Greatly," he says, "he resisted our words" (2 Timothy 4:15). Just as if one were to speak of his father's inheritance that not all will be worthy to serve in the king's army, so he speaks of the wicked people whom he wants to get rid of, that these are people to whom it is given not to believe. In saying this, he at the same time encourages them (the Thessalonians). Consequently, there were great men among them, if they had such boldness that they could even free their teacher from danger and facilitate his preaching. That is why we say the same thing to you. Let no one reproach us with pride; Let none of you, out of excessive humility, deprive us of such great help. We do not say this with the intention that Paul did. He said this in order to console his disciples; and we – in order to gather some great and good fruit from this. And we strongly believe that if all of you were willing with one accord to stretch out your hands to God (with prayer) for our humility, we would be successful in all things. Therefore, let us arm ourselves with prayer and supplication against enemies. If the ancients fought in this way against those who were armed, how much more should we fight in this way against unarmed enemies. Thus Hezekiah put the Assyrians to flight, so Moses put Amalek to flight, so Samuel put the inhabitants of Ascalon, so Israel put thirty-two kings to flight. If where it was necessary to use weapons, the battle formation, where it was necessary to fight, they, having left their weapons, resorted to prayer, then how much more should they pray here, where prayers should contribute to the fulfillment of the (begun) work? But there, you will say, the leaders prayed for the people, and you want the people to pray for their leader? But there the subordinates were unfortunate and contemptible people; therefore they were saved only by the boldness and virtue of the leader. And now, when the grace of God has increased, and among the subordinates we find many, or better, most of those who in many respects surpass the one who governs them, you must not deprive us of your assistance. Support our hands so that they do not weaken; open our mouths, lest they be barred; pray to God, pray to Him for this. Moreover, only a certain part of what is done serves us for our benefit, while everything is done for your sake: we are appointed for your benefit, we take care of your benefits. Pray each one both in private and during public prayer. See what Paul says: "That for what has been given to us, through the intercession of many, many may give thanks for us" (2 Corinthians 1:11), that is, that He may give grace to many. If, when the people have gathered together and begin to intercede for the criminals condemned and led to death, the king, being touched by the prayer of the multitude of the people, cancels the sentence, how much more will God be moved by your prayers, not for the sake of your numbers, but for the sake of your virtues. And we have a strong enemy.

In fact, each of you cares and cares only for himself, while we care for all together. We are placed in a place on the battlefield that is most exposed to danger. The devil attacks us more strongly. In the same way, in war, the enemy tries to defeat the commander before all others. Therefore, where he is, all the warriors rush together. From this there is great confusion, since each (of the enemies) tries to destroy him, while (his own) surrounds him on all sides with shields, wishing to save his head. Listen to what all the people say to David (I do not say this in order to compare myself with David – I am not so much mad – but only want to show the love of the people for their leader): "Thou shalt not go out," they say, "thou art no more with us to war, lest the lamp of Israel be extinguished" (2 Samuel 21:17). Look how they spared the elder? I have great need of your prayers. Let none of you, as I said, out of excessive humility, deprive me of this assistance and help. If we prosper, then your position will become more brilliant. If our teaching increases, then wealth will pass to you. Listen to what the prophet says: "And the shepherds shepherded themselves" (Ezekiel 34:3)? Do you see how earnestly Paul demands these prayers? Have you heard that Peter was brought out of prison because of the unceasing prayer offered for him? I am quite sure that your prayer, offered with such unanimity, will have great power. How much do you think the work of intercession before God and prayer for so many people surpasses our humility? If I do not have the courage to pray for myself, then even more so for others. For only he who himself deserves approval and who has won God's favor with him, it is proper to pray to God for mercy on others. On the contrary, how can he intercede before Him for another who himself has offended Him? But since I embrace you with fatherly love, since love dares to do anything, then not only in church, but also at home, first of all, I pray for your spiritual and physical health. Truly, no other prayer is so befitting of a priest as that in which he prays and intercedes before God more for the good of the people than for his own. If Job, rising from sleep, immediately made such abundant (prayers) for his carnal children, then how much more should we do the same for the sake of our spiritual children?