The ambassadors of the king The Lord Jesus chose his disciples and his apostles as ambassadors in his place, working through his Holy Spirit so as to fulfill his kingdom in us. 1. The Calling of the twelve disciples 1 – 4 2. The Limitation to Preaching 5 – 6 3. The Topic of Preaching 7 4. The Abilities of Preaching 8 – 10 5. Their Attitude while Preaching 11 – 15 6. The world’s Rejection to them 16 – 23 7. Not to be Afraid 24 - 33 8. The Inward Wars 34 – 42 1. The Calling of the twelve disciples: (Matt 10:1) “And when he had called his twelve disciples to him, he gave them power over unclear spirits to cast them out and to lead all kinds of sickness and all kinds of disease.” The Lord called those twelve to become his own disciples. They were to listen to him, accompany him in his miraculous deeds, his prayers, and even when eating. This was to make them understand, by means of the Holy Spirit, his mysteries, and live according to his thinking. This way of thinking is what we call the evangelical or the apostolic thinking. The apostles have lived it as a living gospel, and have made others disciples according to it. In this way, the essence of the church rituals has been handed down in a live and practical fashion, from one generation to the next. The evangelist mentioned the names of the twelve apostles, after he had declared the power they were given from the Lord, over the unclean spirits so they expel them. Also they were granted the healing power over diseases and all weaknesses. We notice two points in this selection of disciples: Firstly: The disciples were not of unusual talents, neither were they prominent figures in society. They were ordinary people, and most of them were from a poor class. This was to assure us that the source of powers cause from God and not from their own. Secondly: The selection was an amazing combination of personalities. Among them was St. Mathew the tax collector, who was thought by many to have sold himself to the Romans for the sake of materialistic gain. As a contrast, there was Simon the Zealous, and the one abiding to the law. He was among a group of Jewish radicals, abiding to their nationality to the furthest degree. These asked for their freedom from under the Roman rule, however difficult that may be, and for whatever price. They refused any ‘king’ except God himself, and unfortunately they were ready to sabotage and destroy anything for the sake of liberating their nation from under the Roman rule. Among the disciples these was the bold and forward Simon Peter; there was also his brother Andrew who tended to be silent. John the son of Zebedee was also one of the disciples, he was full of love; and Thomas was a doubtful person. They all gathered in Jesus Christ to be sanctified together as members one to the other. They worked in one Spirit for the preaching of the one gospel. https://coptic-treasures.com/ On more than one occasion we indicated that number twelve referred to the kingdom of God on earth, where the trinity rules in the four corners of the world; the north, the south, east and west. 2. The Limitation to Preaching: (Matt 10:5,6) “These twelve Jesus sent out and commanded them saying, ‘Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. But go rather to the lost sheep of Irad.’” In the beginning of their preaching, he put limits to their preaching area ‘the Jewish nation’ without going out of founds to the city of Samaria, or to the way of the Gentiles. But before his ascension he declared to them the limits to their preaching by saying in the self-source gospel (Matt 28:19) “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” He has not allowed them to preach among the Gentiles until the Jews declared their rejection to the Messiah. This was not a bias to the Jews against the Gentiles, but it was for the Jews not to be skeptical of his Messiah message. Once they rejected him, the door for the Gentiles was opened, even though the Lord Jesus himself did not deprive Samaria of his service, and also some of the Gentiles from obtaining his graceful blessing. We notice the word ‘commanded’ in Greek ‘Paragelleia’ is used in certain circumstances only, such as: First: in military leadership in the armies. It is as if the Lord is the highest Commander in a perpetual battle against Satan and all his deeds. His disciples are therefore to be prepared for the service, not as a way for honour, but rather for the constant spiritual struggle and fight against the adversary himself. It is not against humans, but fight against the adversary himself. It is not against humans, but against Satan and the evil spiritual forces (Epa 6:10-12) Second: the teacher or the philosopher uses it with his students and those who pursue him. It is as if the Lord Jesus is speaking to his disciples as the ones to purse him, and become students at his Lords so as to carry on his thoughts. Third: It is used by a friend when he calls his other friends for help or support. The Lord is manifested here on the level of friendship with his disciples, above any official formalities and protocol. Fourth: It is also used in the commands if an emperor. It is as if the Lord Jesus is the King who sends ambassadors that carry this qualities as a true witness for him, and declare his spiritual constitution in their like as well as in their preaching. St. Kaprianos thinks this commandment is still alive, and the church still abides by it. The city of the Samaritous only means those who have separated themselves. The way of the Gentiles only means the way of heresy. The church therefore, with its big heart open to the world, whether believers or not, is ready to wash the feel of all. But it does not accept in its partnership those separists, or the teachings of heretics. It constantly warns its children and keeps them away from them. 3. The Topic of Preaching: (Matt 10:7) “And as you go, preach saying, ‘The kingdom of heaven is at hand.’” He defined the topic of preaching, which is ‘repentances’ since this is the way to the heavenly kingdom. We have previously spoken of repentance, that it is not a negative aspect that is, deserting evil and rejecting every iniquity. It is rather a positive aspect of great impact in the believer’s life. It is the acceptance of the deeds https://coptic-treasures.com/ of the Holy Spirit in us that which donates, gives and satisfies. Repentance is the change of the inward heart’s direction, and also the thoughts and all of man’s potentialities. At first it was heading towards the worldly things, than it has been diverted towards Jesus Christ our Lord by the Holy Spirit, and it was now heading towards the heavenly kingdom. In other words, when man refuses iniquity and all what is foreign to God, he then is blessed with the heavenly Lord himself, and all what he has of blessings, gifts that are satisfying. It is as if repentance is the unloading and the loading incessantly. You leaves, and you takes, hunger and satisfaction at the same time. God does not want us to live a life of deprivation and suppression. On the contrary, during repentance, he wants us to live a life of satisfaction, joy, praise, and enjoying the overwhelming matters. So, man lives on earth but in heavenly thinking. In this way, we can differentiate between the repentance working in us by means of the Holy Spirit, and the repentance, which we ourselves make. The forever leads us to the heavenly kingdom, where we live with the Father in his Son by the Holy Spirit, the latter is a deprivation of what is earthly, and yet without enjoying what is heavenly. The first one engenders killing sorrow, and intolerance in the heart, worry and bitterer. The first is released by the soul from one glory to the other, until it reaches the top of the heavenliest. The second slides with man from one degradation to the next. He therefore lives in continuous depression that pushes him to the abyss! 4. The Abilities of Preaching: (Matt 10:8-10) “Heal the sick, cleanse the lepers, raise the dead, cast out demons, freely you have received, freely give. Provide neither gold nor silver, nor copper in your money belts. Nor bag for your journey, nor two tunies, nor sandals, nor staffs, for a worker is worthy of his food.” Before he asked them not to possess gold or silver or copper, he offered them wonderful abilities that support them in the service, such as healing the sick, cleansing the lepers, raising the dead, casting out demons. It is as if the Lord has not deprived them of earthly temporary matters, except after he had offered them the treasuries of his deep love. St. John Chrysostom says, “Because he wanted to train them in perfection, he asked them not to think about what concerns tomorrow. He was sending them as teachers to the entire world.” This is why he made them angels, despite being humans. He freed them from all worldly concerns, so they would be preoccupied only with one concern – that of teaching. He rather wished to set them free even from this matter by saying (Matt 10:19) “Do not worry about how or what you should speak.” The student does not have to possess anything because the Lord Jesus is his gold, his silver, his copper, his food, his clothes, is path, and his road. The Lord Jesus is our gold; in the Holy Book gold signifies the heavenly life, whereas Jesus is the mystery behind our entrance to the heavenly life. He is our heavenly treasure that attracts our hearts to him. The Lord Jesus is our silver; and silver signifies the word of God (Psalm 12:6). Indeed, the wisdom of the living God who works in us and therefore us, so he would take us the His Father’s embrace. Our Lord Jesus is our copper. We wear it and thus become strong, treading on the way, and obstacles cannot make us stumble on the way to the kingdom. https://coptic-treasures.com/ The Lord Jesus is the food we survive on. We thus live in constant satisfaction. We do not covet the temporary things and we do not ask for its pleasure. The Lord Jesus is the robe we put on, that shelters us in the Lord’s eyes, and thus we are considered righteous in his precious blood. He is our way by which we go to his Father so as to live with him in his embrace. We are partners in the eternal glory. He is the rod that has destroyed the devil through the cross. We have hence been granted victory and conquest. So, the Lord Jesus has not deprived his disciples of anything. He presented himself as the mystery of satisfaction behind all our needs. As for the shoes, these there were not made of leather of dead animals that symbolize the destructive evil deeds. This is why St. Jerome says, when the soldiers threw the lot for the Lord’s government, there were no shoes they could take off from them, because even though the Lord has died physically, yet he did not hear any dead deeds. We can say, that the capabilities the Lord offered his disciples, these are the abilities of repentance at its very best. For, when they possess the Lord Jesus himself instead of the gold, the silver, the copper, the food, the government and the rod, then he becomes everything for them. They can ask the world to repent, that is to say, to accept the savior, as the source of satisfaction for them, instead of iniquity that has only provided them with hardship, need, and bitterness. The preacher of the Lord Jesus court present to others the Lord Jesus as the mystery for the spirits’ riches, and its healings, where as he is linked to the worldly matters, and is enslaved to them. St. Amboosios comments on this divine commandment, to the disciples the preaches by saying “He cuts as though with a scythe the love of money that nurtures continuously in the human hearts.” But, when he cuts the grants them the alternative by which St. Peter can say (acts 3:6) “Silver and gold I do not have, but what I do have I give you; in the name of Jesus Christ of Nazareth, rise up and walk. He has not given him money, but he gave them in the name of the Lord health, which is way better than money.” The same saint comments by saying, “the church has gold not to store it, but to distribute it and spend it on the needy.” 5. Their Attitude during the Preaching: (Matt 10:11-13) “Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. And when you go into a household, great it. If they household is worthy, let your peace come upon it. But it is not worthy, let your peace return to you.” When they enter a city or a village asking for a home having a good name, they then stay in it, and they do not go from one house to the other; so their serving the word would not be transformed to a service of favours. They should concentrate their thoughts and struggle in the preaching service alone. On the other hand the Lord wished them to live with no worries. He wished them not only to have no gold, silver or copper, but also not to get disturbed regarding the service itself. They had to teach the word as it is, and not to get disturbed if it is refused by anyone! They are preachers for sure, but it is God who works in them and through the. https://coptic-treasures.com/ 6. The World’s Rejection to them: The disciples’ message was to declare spiritual and inward peace in reconciliation with the Father in his Son our Lord Jesus through his Holy Spirit. The spirit too, gets reconciled with the body, and man gets reconciled with his brother. But the evil ones cannot tolerate reconciliation, and they do not accept love, they rather force it with ferocity, for he says (Matt 10:16) “Behold, I send you out as sheep in the midst of wolves.” St. Augustine comments on this divine saying “Meditate my brothers on what the Lord Jesus does! Imagine if one single wolf goes in the midst of a lot of sheep, even if they are by the thousands… will the whole herd not become terrified, though the ability of this wolf cannot make him devour them all? So how much more will God’s guidance be like, that which he encourage us with? For he does not let a wolf amongst sheep, but he rather lets sheep amongst wolves! He did not ask them to draw near the wolves, but to be in their midst. Indeed, there was a small herd of sheep, but if the wolves devour them, these are changed to sheep.” In bitterness St. John Chrysostom also says, let us be ashamed when we do the contrary and stand as wolves against our enemies! As long as we are sheep, we shall win despite the mountain of wolves surrounding us, ready to devour us. If we become wolves, we shall be defeated, because the support of our shepherd leaves us. He does not help wolves but only the sheep. In this way he will leave you, and withdraw since his strength will not be manifested in you.” Why does God send us in this way as sheep amongst wolves? Firstly: the believer, when he lives in the Spirit of his Master ‘the true Shepherd,’ is considered a lamb by being united in them. The lord then is committed to protecting him and working through him. He works in the humble sheep and not in the fierce wolves. He declares his strength in those who are weak, by saying to his apostle “My grace is sufficient for you, because my strength is made perfect in weakness.” Based on these words, the proper says, (2 Cor 12:9,10) “Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in needs in precautions, in distresses, for Christ sake. For when I am weak, then I am strong.” Secondly: a student does not face ferocity with other ferocity he faces it with practical love, and he thus wins unbelievers to the faith. St. John Chrysostom says, “Before anything else, he knows well the nature of things. That ferocity is not put out by the same attitude but rather by gentleness.” The Lord completes his talking by presenting to his disciples this piece advice (Matt 10:16) “Therefore be wise as serpents and harmless as doves.” Meaning ‘gentle and human.’ God has sent his disciples and his apostles as sheep in the midst of wolves. But he will not rescue them from the ferocity of these wolves unless they accept this piece of advice when they are in his excessive grace, and act wisely as serpents and are harmless as doves that is so gentle and sweet. What is the Wisdom of the Serpents? St. Jerome things a Christian in his modesty is like a dove that carries no envy, and does not plot any traps to anyone. He is nevertheless obliged to have the wisdom of serpents, which means not to give an opportunity to anyone to plot an ambush for him. He says, “Be as modest as a dove, and do not plot any ambush to anyone. Be also wise and smart as a serpent. Do not allow anyone to plot an ambush for you. A Christian who allows others to deceive him is certainly to be blamed. It is as if he is https://coptic-treasures.com/ also trying to deceive others.” St. Ambrosios says the same implication, “Wisdom is put first, so that the harmless dove would not be hurt.” St. Augustine says, “What I love about the dove is that it carries no envy whatsoever. But I fear the poison of the serpent. We have a lot to hate about the serpent. Inspite of that, there is a lot in its example for us to follow.” When the serpent feels its getting too old, and the long years it has lived, it shrinks, and makes it a point to enter through a small hole, so its old skin would be stripped off. It is then that he starts a new life. You have to follow this example, as you are a Christian. Listen to what the Lord Jesus says (Matt 7:13) “Enter through the narrow gate.” St. Paul says (Col 3:9) “… since you have put off the old man with his deeds, and have put on the new man who is renewed.” We have to copy the snake; let us die not for the sake of the old man but for the sake of the truth. b) Copy the snake moreover in this matter: to keep your head in safety that is to keep Christ in you. Have you not noticed what happens when the snake gets killed? How it keeps its head secure whereas all its body is being beaten? He wants this part of his body not to be hit, for he knows this is where his life is focused. We likewise, our life is Christ who himself said, (John 4:16) “I am the way, the truth and the life.” As the apostle also says (1 Cor 11:3) “the head of every man is Christ.” He who keeps Christ inside himself, keeps his head that protects him.” What is the modesty of the dove? St. Augustine says, “Copy the dove and be secure. Look how cheerful the dove is when among its fellows. The doves are always in groups wherever they fly, or whenever they eat. They do not like solitude, but rejoice together in unity. They retain their love and their cooking is nothing else but the cries of explicit love. In kisses they give their children food. Even when they strive about their nests, as we often see them do, this is like a peaceful strife. Do they get divided among themselves when quarreling? Never they fly together, and live together, and even when fighting, they do so peacefully. Observe the disputes of the pigeons about which the apostle says (2 Thes 3:14,15) “if someone does not obey our words of the message, do not interact with him, so he would be put to shame.” That is to say, “Make a fight, but let it be a fight of doves, not a fight of wolves. Do not consider him an enemy, but warn him as a brother.” The dove loves others even if in a fight. But as for the wolf, it hates others, even when it is gentle. Concerning this matter, Father John of Kronsdatade says, “Borrow from the serpent only its wisdom, and keep your heart pure and humble and incorruptible.” Be gentle and humble as I am, and do not give in to wrath and fury, because (James 1:20) “because the wrath of and does not make the righteousness of God.” St. Augustine also draws a companion between the pigeons and the ravens. The dove that Noah sent came back to him carrying an olive branch. But as for the raven, it went out with no return, for it live on what is rotten. The dove asks for wham is Noah’s, that is to say for what is Christ’s. But as for the raven, it asks for what is for himself only, even if it is rotten or corrupted. In addition to this, the pigeon even when eating, does not tear what it before it, as the ravens do. This is why the dove is the symbol of peace and humility, whereas the heaven is the symbol of selfishness, tearing down, and division. St. Augustine also says “The birds are smaller in size than the doves, yet they kill flies so that they eat them. But as for the doves, they do nothing of the sort. They do not live on killing others, and are not satisfies on others account.” https://coptic-treasures.com/ We spoke earlier about humility in the Christian sense in our book ‘love and the life of humility.’ I find it enough at this point to present its concept according to St. John El Dergy, for he says, “the humble person has the spirit of natural purity according to his creation, and which intercedes for many people. Envy is the corruption of humility. It is a mischievous way of thinking under a fake cover of modesty.” Yet he discerns the natural modesty, and the striving modesty saying, “it is so great to have the modesty that some people have by nature. It is a blessing and gift, but it does not equal the modesty acquired by toil and strife, after repentance for sin. The first is a shelter, kept safe against much overdoing or exaggeration. The latter leads to the highest level of modesty and gentleness. The former has no great reward, but the latter has boundless and endless reward.” The Lord continues his advice to his disciples (Matt 10:17-20) “But beware of men, for they will deliver you up to councils and scourge you in their synagogues. You will be brought before governors and kings for my sake, as a testimony to them and to the Gentiles. But when they delver you up, do not worry about how or what you should speak. For it is not you who speak, but the Spirit of your Father who speaks in you.” St. John Chrysostom asks the question, “Why isn’t there any more imprisonment and standing before judges and overseers?” He answers that God permits man to be trained in struggling as much as his energy and stature allows him to. The little one is allowed to be trained in struggling with someone of his age, and so on. It is as if God does not allow us in our spiritual or vocational life to be tempted more than we could tolerate. God allows the ordeal to happen, and he asks us not to worry, or to be disturbed as how we should act, or what to speak. It is his Holy Spirit who works in those who are oppressed, and he declares the glory of Christ. He manifests his splendor in us as a testimony and witness before others. St. Augustine says, “He releases you from the fear, and grants you the love that kindles up your zeal in preaching him. It is then that his perfume of glorification to the world is manifested, and so give praise to him.” St. Jerome speaks of God’s work at this difficult time saying, “You can see we have no barns to store things in, but inspite of that, we receive an overflow at this needy time.” It is as if the essence of a servant’s life ‘is to live with no worries in Jesus Christ’. He is not to be concerned about the materialistic needs, and neither should he worry about the fruit of the service, nor of what is expected of ordeals and sufferings. When the Spirit of our Father speaks in time of tribulation, he declares an important fact of faith; it is the bright manifestation of God in the believer’s life, particularly in time of hardship. He who permits the pain is the one to receive the suffering in us. It is he who grants us the victory and the crown, and it is he who receives the crown in us. In St. Kaprianos’ letter it is said, “what we utter and answer in time of hardship is given to us at this moment from heaven. It is not us that speak, but it is the spirit of God that does not get separated from those who believe in him, and he speaks in them and is crowned in them.” In another letter he says, “His work means we win, and obtain the submission of the enemy in the great conflict.” In this way, God is glorified in us, and we are filled with certain victory. As St. John of Kronstadt says, “All what the devil does is that he gives us a hard time. But this is nothing if our hearts are confident in the Lord, and are well based in him.” https://coptic-treasures.com/ As for resistance, this is endless. It could spring up from the people of the house itself, and encompass all. (Matt 10:21,22) “Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. And you will be hated by all for my name’s sake. But he who endures to the end will be saved.” The Lord made clear his divine role towards them, showing them his power till they fulfill their work of preaching. But he does not forget their positive role, answering them ‘he who endures to the end will be saved.’ St. John Chrysostom says, “The will of God does not stop with his own role only, but he asks them to perform the good deeds as well. Notice how from the very beginning he made a portion that concerns him, and another that concerns his disciples. The making of miracle is of his deeds, but the declining of wages is of their own deeds. The opening of doors for all humanity is grace from above, but not to ask for anything except it be very necessary this is of their own self-control, ‘because the labourer is worthy of his wakes.’ The gift of peace is from God, but the search for who is deserving, and not to enter the house of he who is undeserving, this is of their own commandment. To punish those who do not receive them in is of his work. But to leave them away gently, without cursing them or insulting them, this is of the modesty of the apostles. The gift of the Spirit, and not to worry, is of the work of him who sent them. To become like lams and as doves in bearing everything gently; this springs from their peacefulness and their wisdom.” Page301_ It is God who grants you power, but it is appropriate for us to be patient to the last, struggling in the spirit of hope. As St. Kaprianos says, “It be fits us to be persistently patient, struggling all the while, loving brethren, so that when we obtain the hope in truth and freedom, we are then blessed with the truth and freedom itself.” St. Kaprianos wrote to strengthen and encourage those confessors in prison about their struggle to the last breath, so they be blessed with salvation by means of their patience till the end. He says, “Whatever there may be before the end, it is a step by which we climb to the summit of salvation.” He proclaimed to them that whenever they confess, learning the suffering, the adversary gets more enraged, and danger would consequently be more severe. Therefore we have to face it with more patience. Everybody, even the house members, hate them not because of any crime they committed, but because of his name. But god does not leave them. He rather supports them with his gifts and blessings. As for them, they have to be patient till the end, well armored with his blessings. But if they are persecuted kicked out, what should they do? The Lord answers (Matt 10:23) “When they persecute you in this city, flee to another.” At this point the Lord offers us an important principle amidst all those tempests. We do not throw ourselves in the middle of these tempests, and provoke those who annoy us; we should rather leave them, not because we fear for our life, but to fulfill god’s mission in us that he entrusted us with. But we should give no opportunity for those who bother us to increase their wrath and rebellion. St. Athanasious they apostle stressed a great deal on this statement, in his defense about https://coptic-treasures.com/ his running away from the face of Ariosites. Moreover, St. Peter the pope, the last of the martyrs, spoke about this issue in details in his ninth law. + Our Savior commanded we run away when we are persecuted, and hide from those who search for us. We should not expose ourselves to certain dangers and we should not enkindle all the more the fury of those who persecute us by our appearing before them. He, who gives himself up to his enemy to be killed, does the same thing as someone who kills himself. But when we escape as our Savior commanded us, we then know our suitable time and we declare our real concern towards our persecutors, lest which they commit bloodshed they become criminals and disobedient to the old law that said (Ex 20:13) “Do not kill.” Pope Athanasious the apostolic + He never commanded them to remain with the enemy, but rather escape of they were to be persecuted. St. John Chrysostom + The Lord wants us to run away in time of persecution from one city to the other, so no one would be put in the midst of danger, that could not be tolerated by the weak body or an indulged mind, whereas this person is to obtain the crown of martyrdom. St. Ambrsios 7. Not to be Afraid: The disciples’ undergoing suffering, even from members of the same household, is not meaningless. He made clear to them the following reasons so they accept him fearlessly: Firstly: (Matt 10:24) “A disciple is not above his teacher, nor a servant above his master. It is enough for a disciple that he be like his teacher, and a servant like his master.” The Lord has overcome suffering, and he does not take away this suffering from his disciples, but he makes them overcome by it. As St. John Chrysostom says, “The will of god is not to save you from fears, but he urges you to scorn them; for this greater than getting rid of it.” Secondly: The Lord says, (Matt 10:27) “Therefore do not fears them. For there is nothing covered that will not be revealed, and hidden that will not be known. Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops.” It is appropriate the disciples need not be afraid, because what they carry as hidden divine glories, and what they have been granted as spiritual blessings will not be suppressed forever. It will be partially revealed at this age, and completely fulfilled in the coming age. The preacher realizes God’s hidden gifts, as being God’s child, and being blessed with his Holy Spirit, and they partnership of life with him in the only begotten Son. He is not afraid of the world hardships, but he is rather increased in splendor and the throne of glory. + What is it that grieves you? Is it because they call you hypocrites and deceivers? Be patient for a little while, and they will call you they world’s rescuers, and those who have been kind and charitable to the world! This will uncover the hidden things, and will reveal the slander of your enemies against you. It is then that you righteousness will be revealed as rescuers and charitable workers if you prove https://coptic-treasures.com/ this through your deeds. People do not listen to words, but rather look at your actual deeds. St. John Chrysostom Thirdly: The Lord supports his disciples in accepting the ordeals fearlessly. He declares to them that their inward life will not be harmed, and neither will their bodies, without permission from their heavenly father. Their should are kept safe by means of the fiery Holy Spirit, and hence no one will be able to draw near them. Even the very hairs of their head that fall when combed, these are counted by the Father. The Lord says, (Matt 10:28) “And do not fear those who kill the body but cannot kill the soul. But rather fear there who is able to destroy both soul and body in hell.” + The inspiration teaches us not to fear that which scares, and to fear that which does not scare. For he said, “do not fear those who kill the body, but rather fear him who is able to destroy both soul and body in hell.” The saintly martyrs did not fear what is fearful, because due to their fear of God, they feared no man! The martyr says when facing another person like himself, “I am not fearful because I am to be feared i.e. He does not fear man because he fears God alone.” You can kill the dwelling of the spirit i.e. the body but are you able to kill the one who dwells in it? You are able to release my spirit, but you cannot harm it in any way. By doing so, my body will rise a second time, this is not on which you have authority. When you release the spirit the body rises and the spirit returns to it as its swelling. It is then that the body no more dies. Look! I shall not fear your adversary even when it concerns my body. Even though you have authority over it, yet the very hair of my head is all counted by my creator. St. Augustine You martyr, do not fear the sword of your persecutor, but rather fear your tongue lest you persecute your own self, and hence you destroy your spirit and not your body. Fear your spirit lest you die in hell fire. St. Augustine + Do not fear, or let your heart get weakened, and do not be disturbed when your money is withdrawn, or your food, or drink, or pleasures, or clothes, or house or even your very body. But fear the adversary that pulls away your spirit from the faith, and from relying on God, and the love to God and the close ones. This happens when hatred, and enmity, and the link to all that is worldly, and pride and all other iniquity is sowed in your heart. Father John of Krostodt Fourthly: Fearlessness is based on man’s realization of God’s protection to him as a loving Father. He cares about man as much as he cares about all creation for his sake. This care extends in our life from the counting of the hairs on our head to his care about the glory that he prepares for us in heaven. https://coptic-treasures.com/ (Matt 10:29-33) “Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father’s will. But the very hairs of your head are all numbered. Do not fear therefore; you are of more value then many sparrows. Therefore whoever confesses me before men, him I will also confess before my Father who is in heaven. But whoever denies me before men, him I will also deny before my Father who is in heaven.” The scholar Oreganus comments on the numbering of our hairs, saying, “He does not mean by saying so the hair we cut with the scissors, and trash away, or the fallen hair due to aging. The numbered hair before God is that from Nazareth, that which belongs to Samson. It is there that the power of the Holy Spirit dwells. He gives the victory over the Palestinians, i.e. the power of the soul, and the many thoughts that spring up from awareness and understanding, and that is symbolized by the head of the disciples.” 8. The Inward Wars After he had spoken of the struggle in witnessing to him, and their acceptance of being persecuted in this world and all the hardship, he drew their attention to the inward war. The preacher as well as the believer, daces the resistance of his body and his feelings, even if from the family members. It is an excessively ferocious war because it takes place in the inward soul. The enemy wages it so man would be divided against itself. (Matt 10:34-36) “Do not thing that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to set a man against his father, and daughter against her mother, and a daughter in low against her mother in low; and a man’s enemies will be those of his own household.” St. John Chrysostom comments on this fierce war. He says, “It is not only friends and colleagues that stand against man, but even his own relatives. It is then that nature gets divided against itself. War is not limited to those in one home, whoever they may be, but it is also waged to those who hold great love for one another, among the very intimate ones.” Here, at this point, God presents his priority to all. There is no one to reign over the heart but him. No one is allowed to enter the heart except it be through him. He therefore says, (Matt 10:37-39) “He who loves father or mother more than me is not worthy of me. And he who loves son or daughter more than me is not worthy of me. And he who does not take his cross and follow after me is not worthy of me. He who finds his life will lose it, and he who loses his life for my sake will find it.” Indeed, it is God who has commanded us to love, and he came to us so he grants us the nature of love towards him and towards people, even towards the enemies. He does not accept that we love anyone, even our earthly life here, unless it be through him. He is jealous of anything, as a groom asking for the heart of his bride. St. John Chrysostom says, “God who loves us immensely, wants himself to be loved by us.” Let us leave everyone for his sake, so we come back and possess everyone with greater love potential; for we love them in Christ Jesus, our Lord who dwells in us, and hence he is of a sublime heavenly level. We love them above all earthly measures. https://coptic-treasures.com/ + The Holy Book commands us we obey our parents. Yes indeed, but he who loves them more than he loves Christ, loses himself. The adversary is standing there, holding a sword so as to kill me, am I going to think about my mother’s tears? Am I going to scorn the blood of Christ for a father’s sake? I am not to be linked to his burial if I am a servant to Christ (Luke 9:59,60). If I am a true servant to Christ, I am indebted to do this burial to all. St. Jerome + When speaking to a widow, he told her, “Do not love the man more than you love God, then, you will not be a widow. Even when you do, you will not feel as such, because you have the help of the loved one who does not die.” St. John Chrysostom + If we love God with all our heart, we have to prefer no one else even the fathers and children. St. Kaprianos The mother Paula carried out this commandment, as St. Jerome wrote about her in his letter to her daughter Yostikom, for he says, “I know that when she heard of someone severe illness, particularly the one she loved immensely called Toxotius, she applied the words (Ps. 77:4) “I was disturbed and could not speak.” She cried out the words of the Holy Book (Matt 10:37) “He who loves son or daughter more than me, is not worthy of me.” She prayed to the Lord saying “Lord, keep your children safe those you have set to die, that is to say, those who die physically for you everyday.” As a reward to this bitter inward war, and this voluntary leave for God’s sake, God honors his disciples and apostles, and he considers them his agents. All acceptances of them means an acceptance of him. Every gift given to them is only offered to him personally. What great honor this is that God grants to his honest servants. They carry him in them, and they accept other’s behaviors towards them for his own account. (Matt 10:40-42) “He who receives you receives me, and he who receives me receives him who sent me. He who receives a prophet in the name of a prophet shall receive a prophet’s reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward.” Some of the father’s words honoring God’s servants and his priests in our Lord Jesus Christ: + Do not look upon the merits of people, but look upon the job of priesthood. Believe that the Lord Jesus is present it the time of the priests prayers. If he has said (Matt 18:20) “When two or three are gathered in my name there am I in their midst”, so how much more so would he grant us his presence when the church assembles, and the sacraments are fulfilled? St. Ambrosior https://coptic-treasures.com/ + Due to my ignorance in these matters, I made fun of your children and your saintly servants; but I have gained nothing of all this except your scorn of me. St. Augustine + Honor him who has become a father to you after God. The Discoles + The priest on the altar performs in place of Jesus Christ. St. Kaprianous + Are we afraid of him who is supported by people, and not be afraid of him who is supported by God? We scorn the one God has appointed, and we blame him and debase him with thousands of shameful remarks? St. Augustine + What overwhelming joy is his, that through him the Lord has received honor and glory. St. Jerome St. Jerome thinks the servants not only receive from people honor in the name of the Lord Jesus, but every believer as well receives the grace from the heavenly father himself. This is because he sees his beloved Son glorified in us. This is why the saint calls upon this God, saying “Look upon us, you can see your Son who dwells in us.”
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