For the same reason in the prophet Zechariah we also read the foretold number of the evangelists, reported by the prophet like this: “I saw,” he said, “four chariots going out of two mountains ,and these mountains, he said, were mountains of bronze. In the first chariot were red horses, and in the second chariot were black horsed, and in the third chariot were white horses, and in the fourth chariot were different and dappled horses. And I said to the angel who was speaking to me: What are these, lord? Responding he said to me: Do you not know what these are? And I said: No, lord. And he told me: These are the four winds of the sky that stand with God before the whole earth.” And so this is the number of the chariots.

In fact the following rationale, promulgated by prophetic reason, teaches us to perceive a type of the gospel truth: we notice that the gospels have also been clearly designated in these chariots. He declared that the four horses are described in four parts, as we best recall, because each of the gospels must be understood in the four and the four in each. Although the preaching of the evangelists would rightly seem to be in four portions, they still are undividedly of one mind for the unity of the faith. In fact, we know that the gospels were clearly prefigured in these chariots, because the prophet asked the angel speaking to him about what these were and he was told this: “These are the four winds of the sky that stand with God before all the earth,” which he reported by God’s command to have circled all the earth. And if we have not considered the saying about these winds (which blow through the lands and generate waves or brew up storms), it is simple enough to understand that, when they have been described in the prophets desiring only the divine and eternal heavenly things, the Lord deservedly adds more: “These are the ones that circle the earth; they soften my fury.” As we perceptively have recognized, the divine wrath, which was over people’s sins, cannot otherwise be appeased except through the gospel’s preaching, which runs throughout the globe and gives both the remission of sins and salvation to the human race. — Prologue, Section 9.

In this wise have the martyrs shown their power, leaping with joy in the presence of death, laughing at the sword, making sport of the wrath of princes, grasping at death as the producer of deathlessness, making victory their own by their fall, through the body taking their leap to heaven, suffering their members to be scattered abroad in order that they might hold their souls, and, bursting the bars of life, that they might open the gates of heaven. And if any one believes not that death is abolished, that Hades is trodden under foot, that the chains thereof are broken, that the tyrant is bound, let him look on the martyrs disporting themselves in the presence of death, and taking up the jubilant strain of the victory of Christ. O the marvel! Since the hour when Christ despoiled Hades, men have danced in triumph over death. “O death, where is your sting! O grave, where is your victory?” Hades and the devil have been despoiled, and stripped of their ancient armour, and cast out of their peculiar power.

Let us hearken then to these words. As we have opportunity, let us help on our salvation, let us get oil for our lamps, let us labor to add to our talent. For if we be backward, and spend our time in sloth here, no one will pity us any more hereafter, though we should wail ten thousand times. He also that had on the filthy garments condemned himself, and profited nothing. He also that had the one talent restored that which was committed to his charge, and yet was condemned. The virgins again entreated, and came unto Him and knocked, and all in vain, and without effect.

Knowing then these things, let us contribute alike wealth, and diligence, and protection, and all things for our neighbor’s advantage. For the talents here are each person’s ability, whether in the way of protection, or in money, or in teaching, or in what thing soever of the kind. Let no man say, I have but one talent, and can do nothing; for you can even by one approve yourself. For you are not poorer than that widow; you are not more uninstructed than Peter and John, who were both “unlearned and ignorant men;” but nevertheless, since they showed forth a zeal, and did all things for the common good, they attained to Heaven. For nothing is so pleasing to God, as to live for the common advantage.

For this end God gave us speech, and hands, and feet, and strength of body, and mind, and understanding, that we might use all these things, both for our own salvation, and for our neighbor’s advantage. For not for hymns only and thanksgivings is our speech serviceable to us, but it is profitable also for instruction and admonition. And if indeed we used it to this end, we should be imitating our Master; but if for the opposite ends, the devil. Since Peter also, when he confessed the Christ, was blessed, as having spoken the words of the Father; but when he refused the cross, and dissuaded it, he was severely reproved, as savoring the things of the devil. But if where the saying was of ignorance, so heavy is the blame, when we of our own will commit many sins, what favor shall we have? — Homily on Matthew XXV.

It is meet for every man that would draw nigh to God that he should possess the mind of a child; and as a child is towards his father and mother, so should he be towards God and towards His dispensation. And as the child receiveth instruction from his master without searching into his words or examining his doctrine, and without judging in his thoughts that which he teacheth him —” for he hath not sufficient ability in his own thoughts to be a judge of what he heareth —” so also is it meet for the man to be towards God, neither enquiring into Him with his words, nor judging His deeds and actions in secret thoughts; for he is a child, and like a child he should incline his ear unto His instruction, and receive it with faith. And it was also for this reason that God gave birth to us a second time, that He might teach us that we were children and infants of the world born unto faith, for the womb which gave us birth —” that is, baptism in which the Spirit is mingled—”has been made the means. Now we have been born in faith, and as the natural child who is born from the womb existeth wholly in natural simplicity and knoweth nothing of the world, and seeketh not to know, and enquireth not, and thinketh not, and speaketh not, except that he moveth only with the living motions of nature, being remote from all power of the mind, so also this child, of the Spirit, who hath been brought forth by the womb of baptism instead of by the natural womb, is not bound to enquire concerning Him that begot him while he listeneth to His words with sincerity, and he should become like a child to His doctrine, accepting [His] commands and drawing not nigh to enquire into them. And as that natural child learneth the names of the things of the world without understanding their power, so also let [the child of the Spirit] accept the names and words, and God shall give him the secret of understanding them. For in respect of that knowledge we are children and infants compared to the unspeakable wisdom of God, and thus also are we called by the word of our Redeemer, [Who said], “Suffer little children to come unto Me, and restrain them not, for of those who are like these is the kingdom of God.” And again in another place He said, “Whosoever will not receive the kingdom of God like a little child shall not enter into it.” — On Faith.

The disciple of God, then, should seek to have the remembrance of his Master Jesus Christ fixed in his soul and to meditate upon it day and night, And it is right for him to know where he should begin, and how and where he must raise the structure of his building, and how he should begin and finish it, that he be not laughed at by all those who pass along the road, even as our Lord spake concerning that man who began to build a tower and was not able to finish it, that he became a laughing-stock and a mockery to all who saw him. And who is this man who began the building of the tower of whom our Redeemer spake, if it be not the man who setteth out on the path of the Gospel of Christ? Now the beginning of the building of this disciple who hath agreed to go forth from the world and to keep the commandments is his promise and his covenant with God; and he should begin, and run his course, and finish it, collecting and bringing together from all places fine stones of a noble life and character for the building of the tower which reacheth up to heaven. Now the foundation is set and laid, and is, according to the word of Paul, “Jesus Christ our God,” and every man, howsoever he pleaseth, buildeth upon that foundation. For by His love the foundation hath been laid down once and for all to receive everything which might be set upon it, until the coming of the day of the revelation in which the work of every man will be tested and proved; and He who hath been the foundation stone in the corner of the building will go up and become the Judge and Head in the top of the building. And according to what Paul himself spake, “If any man buildeth on this foundation gold, or silver, or stones of price, or wood, or hay, or stubble, each man’s work shall be revealed, for that day shall reveal it, inasmuch as it shall be revealed by fire, and the fire shall prove each man’s work of what sort it is.” — Prologue.

Our Lord and our Redeemer Jesus Christ in His living Gospel invited us to draw nigh in wisdom to the work of keeping His commandments, and to lay within ourselves the foundation of His discipline rightly, in order that the edifice of our life and character might mount up straightly. For he who knoweth not how to begin wisely the building of this tower which goeth up to heaven is not able to complete [it] or to bring it to the finish which is of wisdom. For knowledge and wisdom should order, and arrange, and work the beginning and end and founding [of the edifice], and whosoever beginneth thus is called a wise man by the word of our Redeemer, “Whosoever heareth these My words, and doeth them, is like unto a wise man who hath dug, and made deep, and set his building upon the rock: and the rain descended, and the rivers came, and the winds blew, and beat upon that house; and it fell not; for its foundations were laid upon the rock. But whosoever heareth and doeth not, is like unto a foolish man who set his building upon the sand, and even if feeble things beat upon his building they will sweep it away.” We are therefore bound by the word of our Teacher not to be constant listeners only to the Word of God but also constant doers. For the man who, though listening not, doeth, is better than the man who is constant in listening and empty of works, even as the word of the apostle Paul teacheth us, “For not the hearers of the law are righteous before God, but the doers of the law shall be justified: for if the Gentiles which have no law do by their own nature [the things] of the law, these, having no law, are a law unto themselves; and they show the work of the law written upon their hearts, and their conscience testifieth concerning them.” The hearing of the law is good, for it bringeth to the works thereof, and reading and meditation in the Scriptures, which purify our secret understanding from thoughts of evil things, are good, but if a man is constant in reading, and in hearing, and in the meditation of the word of God, and yet perfecteth not by his reading the labour of works, against this man hath the Spirit of God spoken by the hand of the blessed David, rebuking and reproving his wickedness, and restraining him from taking even the Holy Book into his polluted hands, saying, “For to the sinner speaketh God, What “hast thou [to do] with the books of My commandments, that thou hast taken My covenant in thy mouth? Thou hast hated My instruction, and thou hast cast My words behind thee” — Prologue.

And, moreover, O my beloved, in the Holy Scriptures are many things concerning the matter of faith, but these few out of many have I written to remind thy love that thou mayest know, and make known, and mayest believe and make thyself a believer. And when thou hast read and learned the works of faith thou shalt be like unto that tilled land upon which the good seed fell, and which brought forth fruit, some a hundredfold, some sixtyfold, and some thirtyfold; and when thou shalt depart to thy Lord, He shall call thee “good, and excellent, and faithful servant“, who on account of his exceedingly great faith shall enter into “the kingdom of his Lord“. — Aphraates: On Faith.

And when a man hath become a house and a dwelling-place then he beginneth to take care for what is required by him that dwelleth in the building, just as if a king, or some honourable man who was called by the name of king were to tarry in a house; for then all the appurtenances of royalty would be required for the king, and all the ministration which is necessary for the honour thereof. For in a house which lacketh all good things a king will neither tarry nor dwell, nay, a king requireth all the furniture in a house with nothing whatsoever lacking; and if anything is lacking in the house in which the king abideth, the keeper of the house is delivered over unto death, because he did not make ready for the service of the king. Thus also let the man who becometh a house and a dwelling-place for Christ see what appertaineth unto the service [of the house] in which Christ dwelleth, and with these things let him make it fair. First of all let him build his building upon the Rock which is Christ, and upon the Rock let faith be founded, and upon faith all the building shall rise up. And for making the house habitable pure fasting which is established by faith is necessary; and he requireth the pure prayer which is accepted by faith ; and to him is useful the love which is compounded with faith; and he needeth the alms which are given in faith; and he must ask for the humility which is ornamented with faith ; and virginity which is beloved of faith must be chosen by him; and he must bring nigh unto him the holiness which is planted by faith ; and he must meditate upon the wisdom which is discovered by faith ; and he must seek after the hospitality which is increased by faith; and the simplicity which is mingled with faith is necessary for him; and he must seek after the patience which is perfected in faith; and his mind must abide in the long-suffering patience which is acquired by faith; and he must love the life of an anchorite which appeareth by faith; and he must seek after the purity which is preserved by faith; all these things the faith which is founded upon the true Rock, which is Christ, asketh, and these things are required by the King Christ Who dwelleth in the children of men who have been builded with these works. — Aphraates: On Faith.

Hear then, my beloved, and open unto me the internal eyes of thy heart and the spiritual perceptions of thy understanding to that which I will say unto thee. Now faith is built up of many things, and is crowned with many colours; it is like unto a building which is built up of many materials, and its fabric mounteth to the top. But know, O my beloved, that stones must be laid in the foundations thereof, and then the whole edifice goeth upwards until it is finished. And thus also must it be with our whole building; its foundation must be the true Rock, which is Jesus Christ our Lord, and upon [this] Rock is faith founded, and upon faith the whole building riseth until it is finished. [This] foundation is the beginning of the whole building, for when a man draweth nigh to faith, he is founded upon the Rock which is our Lord Jesus Christ. And his building will not be washed away by the waves, and it will not be injured by the winds, and it will not fall through storms, because his building riseth upon the rock of the true Rock. And in calling Christ the “Rock” I have not spoken according to my opinion, but the Prophets of old called Him “Rock”, and [this] I will prove to thee.

But for the present listen concerning the faith which is founded upon the Rock, and concerning the building which riseth upon the Rock. First of all a man must believe, and when he hath believed he will love, and when he loveth he will hope, and when he hopeth he will be justified, and when he is justified he will be perfect, and when he is perfect he will be completed; and when his whole building hath risen up, and hath been finished and perfected then will he become a temple for the dwelling-place of Christ, even as the prophet Jeremiah said, “The temple of the Lord, the temple of the Lord, ye are the temple of the Lord if ye make fair your ways and your deeds.” And again it saith in the prophet, “I will dwell in you, and I will walk in you.” And again the blessed Apostle spake thus, “Ye are the temple of God, and the spirit of Christ dwelleth in you.” And our Lord also thus spake to His disciples, “Ye are in Me, and I am in you.“. — Aphraates: On Faith.

“Then, while the bridegroom tarried, they all slumbered and slept.” He shows that the time intervening will not be short, leading His disciples away from the expectation that His kingdom was quite immediately to appear. For this indeed they hoped, therefore He is continually holding them back from this hope. And at the same time He intimates this too, that death is a sleep. For they slept, He says.

“And about midnight there was a cry made.” Either He was continuing the parable, or again He shows that the resurrection will be at night. But the cry Paul also indicates, saying, “With a shout, with a voice of an archangel, with the last trump, He shall come down from Heaven.” And what mean the trumpets, and what says the cry? “The bridegroom comes.” When therefore they had trimmed their lamps, the foolish say unto the wise, “Give us of your oil.” Again He calls them foolish, showing that nothing can be more foolish than they who are wealthy here, and depart naked thither, where most of all we have need of humanity, where we want much oil. But not in this respect only were they foolish, but also because they looked to receive it there, and sought it out of season; and yet nothing could be more humane than those virgins, who for this especially were approved. Neither do they seek for it all, for, “Give us,” they say, “of your oil;” and the urgency of their need is indicated; “for our lamps,” they say, “are going out.” But even so they failed, and neither the humanity of those whom they asked, nor the easiness of their request, nor their necessity and want, made them obtain.

But what now do we learn from hence? That no man can protect us there, if we are betrayed by our works, not because he will not, but because he cannot. For these too take refuge in the impossibility. This the blessed Abraham also indicated, saying, “Between us and you there is a great gulf,” so that not even when willing is it permitted them to pass it.

“But go to them that sell, and buy.” And who are they that sell? The poor. And where are these? Here, and then should they have sought them, not at that time.

Do you see what great profit arises to us from the poor? should you take them away, you would take away the great hope of our salvation. Wherefore here must we get together the oil, that it may be useful to us there, when the time calls us. For that is not the time of collecting it, but this. Spend not then your goods for naught in luxury and vainglory. For you will have need of much oil there.

Having heard these things, those virgins went their way; but they profited nothing. And this He says, either pursuing the parable, and working it up; or also by these things showing, that though we should become humane after our departure, we shall gain nothing from thence towards our escape. Therefore neither did their forwardness avail these virgins, because they went to them that sell not here, but there; nor the rich man, when he became so charitable, as even to be anxious about his relations. For he that was passing by him that was laid at the gate, is eager to rescue from perils and from hell them whom he did not so much as see, and entreats that some be sent to tell them these things. But nevertheless, he derived no benefit from thence, as neither did these virgins. For when they having heard these things went their way, the bridegroom came, and they that were ready went in with Him, but the others were shut out. After their many labors, after their innumerable toils, and that intolerable fight, and those trophies which they had set up over the madness of natural appetite, disgraced, and with their lamps gone out, they withdrew, bending down their faces to the earth. For nothing is more sullied than virginity not having mercy; so that even the multitude are wont to call the unmerciful dark. Where then was the profit of virginity, when they saw not the bridegroom? And not even when they had knocked did they obtain, but they heard that fearful saying, “Depart, I know you not.” And when He has said this, nothing else but hell is left, and that intolerable punishment; or rather, this word is more grievous even than hell. This word He speaks to them also that work iniquity.

“Watch therefore, for you know not the day nor the hour.” Do you see how continually He adds this, showing how awful our ignorance concerning our departure hence? Where now are they, who throughout all their life are remiss, but when they are blamed by us, are saying, At the time of my death, I shall leave money to the poor. Let them listen to these words, and be amended. For indeed at that time many have failed of this, having been snatched away at once, and not permitted so much as to give charge to their relations touching what they wished to be done. — Homily on Matthew XXV.