On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven

On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven — Jacob of Serugh A Memrā. On the Prayer That Our Lord Taught to his Disciples: Our Father Which Art in Heaven, Let Thy Name Be Sanctified. O Son of God, from whom all speakers grow rich, grant me the word that I may speak concerning Thy mysteries. O Lord of the sign of the one who became a brother to the servants of the Paraclete, my petition is to sing to Thee a pure praise with a high voice. Thine are the discourses, words, and hymns; from Thine own, my Lord, accept praise from the frail one. Thine, my Lord, is the mouth, the word, and also the tongue; grant to the mouth, which is not worthy, that it may be moved for Thy glorification. Thine are the intellect, the mind, and also the thought; grant to the intellect that, when it looks upon Thee, it may be amazed at Thy mystery. Thine are the senses of the soul and also its thoughts; grant to the soul that it may see Thy beauty and speak to Thee. Grant me Thy word, the word of the sign of the one who became flesh, that I may speak with it concerning Thy coming which filled the world. Thou came to us with Thy Father, Thou stood above and below; heaven and earth are filled with Thee, O Son of God. Fill my mouth with praise, as it is said to Thee, that I may open and fill it; open them and fill them, but the opening is of the mystery of the incarnation. Thou art the one who opens closed mouths for speech; for who can open his mouth without Thee?

In every time, the Word is easy for you to give even to the simple one. Open for me now my mouth, whose door sin has locked, that your beautiful beauties may accomplish my mouth. Open them and fill them, for you are the one who opens all that is closed. Locked mouths are opened through you for praise. How did the Lord open the door in the rock? Within the mountain, and from it springs flowed out for the great people. How did he open the dry bone of your heart, O Shimeon? And from it he brought forth a new drink for the one who was thirsty. How did he open the womb and the belly of the widow? And he gave satiety in the time of famine through the great river. Through you all the doors that were locked were opened: the eyes of the blind, the ears of the deaf, and the mouth of the mute. The blind who saw, the deaf who heard, the mute who spoke: so also for me, open my lips for speech. Open also the ear to hear your glorious story, that you are the key, and through you all creatures are opened. The soul sees you if it sees the light from you, and speaks to you clearly, through you clearly. The world darkens for everyone who binds it with cares, but light shines from you if one looks at you lovingly. In the eye of the flesh there is no light by which it might shine; rather, it is a pure receiver of light, that is its nature.

or from the sun or from the fire: the receiver of light, and from that which I received, this is its own, and that is his own. Thus it is, my Lord, the soul when it sees you: it receives from you the Word and goes forth speaking your order. It is not illuminated, and when it looks upon you, light shines from you; and in you it sees you and speaks about you richly. Nor does the eye see the sun except through it; it gives it the light that it may see it lovingly; it looks upon it and also clothes it with radiance from itself; and by that radiance it shines so that it may see all creatures. Look upon the soul as the sun looks upon the eye; and from you it will put on light and speak of your revelation. Come, go, behold the Messiah when he was standing among the sick, and he was like the ocean full of mercies; he runs and pours out all healings upon the afflicted; and the land of Judea was pressed by him and by his helps; laughter from him, a great joy like a baptism; and he draws diseases and pains to destroy them. The blind saw in him, the deaf heard in him, the dead lived in him; and the whole land of darkness shone from him. Everyone who met him took healings and passed on; and to everyone who came he gave helps, and then went on. The fallen stood in him, the outcasts were cleansed in him, the hungry were satisfied in him; for upon that coming of his, the ends of the world are established.

Walk in the land of the roots of the stars from the fruits, and sow the shoot in the place that was laid waste by the curse. He chose the apostles whom he would send to the regions, through whom the whole creation would come to its begetter. The sun, the Messiah, took the twelve hours, and compressed and made one great day of light. Twelve steps by which the sun ascends and descends, and spreads its light over the dark lands. Twelve shoots from the sphere of righteousness, which burst forth like lightning after the night that covers the land. He took from the world twelve men of names, simple, pure, and perfect, without evil. He chose fishermen, not rich nor wise, for his way does not require the wisdom of the wise, which would have despised the world's wealth and its wisdoms. He chose simple ones who would go out to the land with his proclamation. They loved it, held fast to it, clung to it, were illumined by it, were consumed by it, and were enriched by it. They left the world and went after him because of his love. They took up his crosses and stood by him lovingly. They abandoned family, tribe, brothers, and even fathers, home, and lineage, and went with him according to his will. They heard his word every moment, as he said, that without him they would not live to walk.

without gold or silver he taught them. And to his command, like a great torrent, they seized. Without concern for what they would say, he taught them. And they did not desire to speak except with him. They said to him, "Teach us, my Lord, to pray, that even prayer they would not speak at all except through him." He would also silence even the word that is for the sake of the living, and except for him alone they would not live. Without concern they would speak before the judges. He commanded them, and they added to his command. Without speaking they would not before his father nor before him. Through prayers, only through him they were made good. "Teach us, my Lord, to pray," they said to him, "that even prayer does not move toward your father except from you." The disciples asked, "Teach us to pray," and the splendor, beauty, and petition of love for the Son of God. And the great teacher began to teach the mysteries of his disciples: how it is fitting to pray when one prays. "Do not speak many words in prayers, these that compel; set in the prayer that he taught them." For first he commanded that when you pray, do not speak many words from your side. That they would not lengthen the prayer, he taught with caution, lest from long words the prayer become weary.

This discourse that I am producing in speech: the beautiful prayer that our Lord taught, which is marvellous in it. And it seeks a pure hearing, free from evils. And the love of the Lord, which is the sum of all beauties. And the affection that is a great bond of faith. And with these, the discourse is pleasing to the hearers. If the discourse has in it all the high beauties, but the hearer does not love it, it does not please him. The prayer that the Son of God taught to his disciples, its mystery is interpreted for you if you listen lovingly. Teach us to pray, the disciples asked. And he knew that they had asked well, and he did not delay. Thus you shall pray, when you pray: Our Father who art in heaven, hallowed be thy name, as it is holy. Let thy kingdom come to us also, from where it is. And let thy will be done on earth as in heaven. Give us the daily bread from thy treasury. And forgive our debts and pardon our sins as thou hast forgiven us. And do not bring us to trial, for we are weak. But deliver us from the evil one, for great is thy power. Because thine is the kingdom and the might, and also authority with glory, for ever and ever, amen. The Son of God placed a great sign in the prayer, and gave to his apostles the knowledge of the time of the accuser.

The chief of all prayers that a man prays: In ten words it is completed, the Son of God. The whole power of all petitions, of all that is raised up: In this short prayer he enclosed and gave to his apostles. In that first word he taught, "Our Father" is read. In it the whole power of the Adversary is astonished. For the Lord of power knows the Adversary: How violent and how he rages against the children of men, and how he cuts off and how he brings near and how he destroys; And wherever he finds a place, he makes ruin and destruction. He hastens to destruction, he runs to corruption, he loves evil; Easy for him is murder, he rejoices in blood, he is awake for strife. He teaches the sword and is awake in the bosom against the infant; And as soon as a man stands in prayer towards him, he stands. And if he were able, every one who prays, when he prays, He would shut his mouth with evil so that he would not pray. He rages against prayer and confuses it and disturbs it, And he repels it, and if it were easy for him, he would stop it. Arrows and darts are not moved from the place of the apostle, As prayer is moved from the evil one, and he rages when he sees it. Because of this, he awakens thoughts that are not good, And he disturbs the soul with the tumult of all affairs. And he casts his watch upon the thought so that it is not stilled, So that at every opportunity, from purity, prayer is abolished.

He who prays stands, and sees the movements of his soul, to where it prays. And if he sees that it is full of grief and distraction, he trembles and stands, asking for mercy earnestly. He is disturbed, and becomes wise, and becomes silent, that he may know how and in what way he has troubled his soul from the prayer. And he places in his heart, one by one, the things that hinder him greatly. And he turns back the one who prays, so that he does not pray again. And when evil thoughts have cast themselves into the mind, he turns and sets down the one who has thought all evils. And with oppressive thoughts, he is as if flesh, and as if he covers himself, lest these thoughts be considered as something. And he restrains and silences him from the prayer, so that when he has not succeeded, like one who has succeeded, he may feel grief. For from that grief, the prayer that was beloved is nullified, which was grievous to the slanderer, but it is nullified. If he had died, he would not have feared, as he fears when he sees death, so much does he fear when he sees prayer before God. Nor does he depart from the side and the time of the one who prays, until he sees how he goes out from the prayer. He also disturbs him through the evil deeds of the world, and when his mind is with him, he takes him, leads him, and goes out. And if the soul, which is pressed by deeds, meets him, it is justified by it, and also reminds it that it may do good.

He also increases it on account of that goodness which is prayer. And if he is stirred up, and if not, prayer is vain. In the sanctuary he stands, whoever approaches to pray. And with him stands also Satan, to bow down. He saw the priest, Yeshuʿ bar Yozadaq, who used to pray in the Holy of Holies before God. And he saw Satan, while he was standing at his right hand, and seeking to cast down the priest’s spirit in the house of God. And he sought to disturb that petition of the great priest. And had not that angel prevented him, he would have disturbed him. This is the habit of the Evil One against those who pray: that if he can, he enters and disturbs in the house of God. Because of this, at the beginning of that word of prayer which our Lord taught, “Say, ‘Our Father,’” he gave to his apostles, that immediately when you approach to pray, you say, “Our Father,” so that the Evil One, who brings with you the forgetfulness of your Father, may hear. So that at the beginning of the sanctuary, he does not come with his forgetfulness, when you do not know that you have a Father above in heaven. And when he disturbs you, as if he made you a weak vessel, he contends with you and mocks you in his forgetfulness. Because of this, you have learned to call the Father “Our Father,” so that from the beginning you may know whose son you are. Immediately when he hears that you have a Father above in heaven, he is disturbed and his foot trembles when he is confounded.

He is like a child who is weak and has a mighty father. And when he is stirred up, he calls to his father over the one who stirs him. And at his side, immediately, the one who hears him calling to his father lets go and flees, because he is weak compared to the mighty one. So also you: call out "My Father," and you will be commanded, so that the evil one flees immediately when he hears that your Father is there. "Our Father who art in heaven, hallowed be thy name," you say to him. For "hallowed be thy name" is for him, not for us: "Hallow, O Lord." "Upon us let your name be called, hallowed be" is for your words. Holy are you; your name is hallowed for the weak. The prayer that the Son of God taught is a full treasure. And from it you have to know what you are and how great you are. It teaches you that you have a Father, a great King, and it enlarges your soul, so that you may reach the measure of your life without measure. The Son of God descended from the height and became a human, and from within the depth he raised you up so that you might become a son of God. He showed you a brother from within the womb that is full of sanctities, and made you his brother from within the womb of baptism. He showed a human for your sake, though he is God, so that you might become a son of God with him, though you are a human. He became poor for your sake, though he is rich, so that you, the poor one, might receive wealth for his sake. A son of God made you his brother from within the water, so that when he is alone, he might receive brothers through a second birth.

because this one, too, was a child of the second birth of the human being. In that second birth, your servant became a son to God. And do not err: your father is great when you pray. "Our Father who art in heaven" teaches you to recite at the beginning of your petition, so that your soul may be strengthened from the memory of the great fear. And your enemy fears that you have a mighty father, for if he provokes you because of your mother, he turns and fears for the one who gave birth to you, the baptism. And if he dares to humiliate the son of Adam, he trembles when he hears that you have a father above in heaven. And when he contends with you, he is overcome by his own audacity; his foot becomes stuck in the pit by the cunning of your father. He trembles away from you because your father is harsher than he. And you will be eager to do good deeds every day, and you will flee from deeds that are not good, because God is your father, who is full of beauties. You will be pure and without blemish, because you are the son; and you will turn aside and pass over from evils because of your father, so that when you sin, his reasons will not be diminished. He who is pleasing to him becomes your father when he knows you. See how great is the one you call "my father" in the house of mercy, and strengthen your soul for his sake, so that it may not be diminished. Behold, you have ascended to great honor because of him; let him not come to great shame because of you.

In it, you will not be diminished, O discerning one. The mountain: honor to the Father who is great, and in it you will increase. For this reason, my Lord taught you to call the Father "Our Father." Of the great race, the beautiful name is much sought after. From this (that it is for God: you called "Our Father"), you will be added to and become beautiful, as you were made a son to God. So that your fear of your adversary may be diminished, he taught you how to call "Our Father" whose name is moved among creatures. For you, the heart, while you learn, "How is he your Father?" To that mystery which hears that you have a mighty father. Concerning the birth of baptism, he wished to send you, while reminding you that you are born spiritually. So that you may have great hope toward God, that he is your Father and you were made his son in the second birth. You called "Father" when you prayed, "Come, deliver us." In the words of those who were enslaved to the slanderer, behold, from the world. You say to him, "Enough! You have captured my members and sold my members, and I became a slave, and behold, my members are enslaved among strangers. Sin sold me, and I fell from freedom, and my conduct was taken from you, and I became a slave to vanity. An evil lord who held me in a harsh prison, and behold, he cast me into a house of slavery full of sufferings. I was sold, my lord, how shall I return to freedom, so that I, by my will, went with the evil lord?

The serpent, the accuser, took the hand of the father and cast it down. And he gave the serpent a writ of sale and made him a slave. I gave my mouth and became a slave, though I was of the freeborn. And the slanderer who sold me bound me in his emptiness. But for you, O Father, your hand is not cast down upon my writ. You did not sell me, you did not abandon me to the side of the iniquitous. Let the writ come that the serpent wrote without you. And see there that he who cast down your hand cannot find you. Now: with him who is like a son without his father, we say, "Let that rebel sell, and he will not be disciplined." Let the child go and sell himself without his father. He sells him and trusts that he will sanctify him. Let the writ come, and if he casts his hand upon the Father, then the seller and the buyer will both be in vain. I was sold, my Lord, and you did not perceive, you who are the Father. Do not be troubled, for you are not without your own. Do not rejoice, O evil one, who thought you sanctified me. You did not sell me, do not be amazed at me, for I am yours, O Father. Your hand is not cast down upon my writ, it will not be troubled. Gaze upon the writ that the serpent made with great cunning. I had your name, which is your image, and it was defiled. Our Father who art in heaven, may your name be hallowed because of you. O Father, do not slacken in the house of servitude among those who fled. Come, so that the son of the free may be from the rebel who enslaved the free.

Every time that you are not there, it cannot be established. Upon the father, your word shall stand, and your decree is yours. Without her husband, Eve sold her children to destruction. In the court of the judge, the writ of the woman is not accepted. The serpent is the scribe, and she who sells is the woman. And I became evil, worse than that, in the house of servitude. Their contracts are not valid, nor are they accepted. Scatter, destroy, and dissolve all of the deception. You are the lord, and there are stray servants who bear your image. And I was oppressed by a certain tyrant, and he sold my ears. And he removed my ears from your lordship, full of beauties. (Woe to my ears: in the house of servitude full of woes. Do not trade him who sold your servants without you. Take my ears for yourself, do not give them to him who would cut off my ears. He desires that by theft he become lord over your possession. Decree what is yours, and cast the thief to destruction. You are lord and father; come, redeem what is yours from the rebel, who, though it is not his, seeks to cut it off unjustly. "Our Father who art in heaven, hallowed be thy name," when you say, all these movements you gather when you pray. For these your teaching, our Lord, is called "Our Father," so that all benefits from the prayer may be found for you, that you may be adorned because you have a high father, and the evil one will fear the greatness of the high one, your father.

And all the first and middle ones, which were made for you without a father, and the covenant was broken. And you were a child and you sold without your father: the sale of that which was sold is void, and you are freed. And the sinful woman who sold by the hands of the serpent knew that the covenant which was from the curse would be dissolved. The father sought his sons, and they were scattered from him. And behold, he calls him, and he cannot stand still. Because of this, your father taught you to call the Son of God, in whose father's name all good things are found for you. "Your name is hallowed" when you say to him, he who teaches: you will be holy because of your father, who is full of holiness. And you will give place to the sinful one, in a soul that is not holy, by the goodness of the mighty one and the great name of fatherhood. "Your name is hallowed," and your kingdom will come to us. For if the victorious kingdom comes, the rebels tremble. Because of this, my lord taught you to call that kingdom, for the ranks of demons are bound to you with chains, and they set snares and bury nets and hunting traps, and they shoot arrows of iniquity at the soul that is to be destroyed. And without guilt, from the camp they thirst for blood. Call the kingdom, and immediately the evil demons flee. The evil forces seek to strike your soul, and like a city wall, they surround your gate.

And immediately, when they hear about the Kingdom of the House of God, that it is coming, the legions of darkness flee. For this reason, our Lord taught you, when you pray: "Call upon the Kingdom, and behold, you are freed from rebellion." The evil one hears that you are calling upon the Kingdom of the Father, and he realizes that he cannot overcome the Kingdom. Not to a righteous man for your help did you call in prayer, nor to a prophet to come to your aid when you pray, nor to an apostle to drive away your adversary from you, nor to your salvation, any of the commanders of the forces. Nor to Gabriel, who came as he did to Daniel, to come to you to incline you in this petition. Nor to Michael, who as he smote Joshua son of Nun, would unsheathe his sword against these whom I have mentioned for you. You have dismissed the forces, the commanders of the forces, and the rulers, and you have called upon the Kingdom itself. You have called for it to come upon the rebels. Not to angels, nor to priests, nor to the righteous: our Lord taught you to call for your help when you pray, but to call upon that Kingdom of the House of God, from which all the forces of the adversary tremble. Call upon the Kingdom to come to you; it fills with light, and immediately all the demons in the darkness flee. Immediately, when the demons hear that you have called the King to come, they cannot endure until he arrives and finds them there.

In its goodness, the legions flee before the great King. It can bring near where it comes to help. If an angel or a righteous one comes, or if it brings near or not, the accuser. If, however, that Kingdom which is to come conquers, there is in it power to overcome the tumult of that greatness. Because that Kingdom comes to you, it taught you, son of God, when you pray: and when you summon it, it comes to you; stand also yourself, a place worthy of that encampment shall be prepared in it. Behold, you have called to the Kingdom, it comes; stand in the place, the house of righteousness, which is pure and full of all holiness. Its door, which is the mouth, is hung upon its door; the face of the door is sought and not bound, and it arranges everything. In the midst of the house, which is the heart, spread purity; all thoughts that love, all beautiful things stand. In the soul, which is the court of the house of the King who comes, fill with good spices, good deeds from all sides. In the ground of the house, cast the seed of pure love, so that where love dwells, it may see completion there. You have called in prayer, that Kingdom comes to you; and since you have called, it is coming; prepare the place in which it will be received. He who was arranging to bring near with you, behold, he flees; to you comes the King to dwell where he dwells.

See how angry you are, see how troubled you are, see how disturbed you are. See if the love of money is in your soul, or envy. See if there is in you deceit, a foul stench, or fornication, a snare that makes the king flee from it. See if there is guile and speech that wounds both sides, or whisperings and knowledge that incline toward the Accuser. If these are present, expel them before the King comes, for if he comes and finds these in you, he will not dwell. And if he turns away what you have brought, he will also turn away, and the rebel will mock you in his wickedness. Let your soul be a place worthy for the King to dwell. Come and dwell, as you have called him; come to meet you. For this reason you have learned to call upon this Kingdom: "Come to you," that you may prepare a holy place for it. So that when it arrives, the Accuser may flee, and you may be afraid and receive it in holiness. For you say, "Come to us, your Kingdom, O Lord; and may your will be on earth as in heaven." "Your will, O Lord, may it be used in me," you say to him, in living beings as in spiritual animals. This is fitting for one who prays before God, that he gives all his requests according to his will. Even our Lord prayed thus and said to the Father, "Not my will, but yours.

Thus your will shall be appeased, you, in your prayers: that your will, O Lord, be on earth as in heaven. Like the angels who never pass over your will: thus they shall be and in the flesh be obedient to you. The earth shall be a thunderer with the censers that praise you, as heaven is a resounder with the choirs that minister to you. Pray that your will be upon our will, that it be yours: that to your will our will be surrendered. Will that your will be in you, that whatever you will, you will, and desire: that you will nothing else, but that all your wills be. Your will, O Lord, be on earth as in heaven: and the flesh shall praise as the angels praise. As these ranks of the house of Gabriel minister, so without ceasing shall the churches minister on earth. As these choirs of the house of Michael sing, so in pure love shall your congregation resound in your churches. As the shining censer of the Seraphim sanctifies, so shall the order of the flesh sanctify you throughout the earth. As that trembling chariot of visions blesses, so shall the church quake in motion from its place. All the orders of praise that are in heaven shall be heard by you and minister to you spiritually. The whole earth shall be a hearer of all your wills, as heaven never passes from your commands.

priests of the earth like the angels who are in heaven: they shall be obedient to you and serve you in holiness. In every order and in every type and in every manner: all your wills shall be on earth as in heaven. This is the prayer that suffices to give all petitions: to the one who prays from its divine forms. Whatever he desires: perfect in the house of God: through this prayer he stands distinctly. This is the prayer that receives prayers: he taught you how the one who prays should pray. The Son introduces all petitions toward his Begetter: he taught you how you should say to your Father what you prayed. According to the hidden intention of the Father, make the petition: and place it in your mouth (so that you pray to him according to his intention). He desired to show you how he wishes you to speak to him: that according to his will your speech shall be when you pray. And as you have learned, so it is right for you to pray: that all necessities are found for you in this prayer. Give us the solid bread of the day: ask God. For what do they seek but the bread of the day? Gold and silver and pearls, even beryls: precious stones and fine linen and good garments: these high riches do not come from life: for the body seeks only the solid bread of the day.

And if you give him pearls of kush and of the Indus, and you suspend for him bread that is baked, he will die of hunger and of want. For bread needs the body for life, and again nothing else. And because the world is empty, it asks for superfluities. For the body does not eat gold if you give it to him, nor precious stones, nor heavy rocks. There is no taste nor smell in a pearl, and it is not eaten nor drunk, and yet it is heavy. For what is heavy except that the world is empty and satisfied? From knowledge and careful, it seeks superfluities. The king takes the bread of the day from his kingdom, and the worker takes the bread of the day from his labor. The need of the body and his sustenance and his food: the king and the worker take equally and are equal in their need. And when it is good, the king has the income of the whole earth, but the bread of the day is not given to him from it. And when that is so, the worker has the wage of the day only. That same daily bread does not remain for him. And what advantage does gold give to the king, or incomes, over the bread of the worker? He takes only from his kingdom. A measure and bread exist for the poor man from it, and for the needy there exists a measure and there exists bread for him. And for the rich, gold that he acquires does not remain, for that same daily bread alone suffices him.

Thus it is that God has given a measure to the head: a portion. The daily portion, on its day, he lives from it. If the gluttonous one presses, he eats with voracity, more than that measure which is prescribed; he increases, he takes. He is provided for, he is gratified, and he also becomes heavy. And he ceases, standing from food, because he has increased it for himself. The portion of two days he eats in one hour. And because of this, the day is diminished from food. So that the portion of the days which he ate yesterday becomes scanty for him. And again, he takes food according to a rule, like a sick person. Nature stands like a creditor over voracity. And if it is pressed upon food and he increases his eating, it demands from him something of that which he ate, the excess. It also makes him ill and afflicts him for that excess. And again, it gives him the bread of the day, only that which is sufficient, so that this suffices for life healthily. Because of this, our Lord taught us to pray: "Give us the bread of the day, that we may live from it." So that one should not seek gold and silver, whatever one prays for, nor possessions, nor properties, nor superfluities. So that one should not desire, should not seek these superfluities. With the bread of the day, the prayer ends, which asks that one may receive. The prayer of the rich and the poor is placed: it will be lacking if it is pressed upon excess. For if a poor man were to seek something else, but bread, he would be deprived by the giver.

And again, the rich man, when he prays, "Give us bread," he is despicable, because he has an abundance of loaves. And he knows that the surplus which is set aside for him is not his own, but belongs to the hungry outside. The bread of the day, where it is lacking in the house of the poor—behold, in his own house it is stored, as if he had made a storehouse of his granaries. And if he does not bring out and give from it to him who is hungry, he has the sin of the judge before the judgment. While he restrains it, lest he hide the portion of his brothers, the hungry are famished, and he himself is found guilty of the evil that is his own. Therefore, "Give us bread," he says, the daily bread. He teaches him to pray that the surplus which he has be given, and to make himself equal with the poor from his own abundance, and with them to eat from what God gives, and to increase it. And he prays, "Give us the daily bread," with a bold face among the poor, his brothers. How beautiful is the prayer that the Son of God taught! Blessed is he who places it in his heart and is adorned with it. All the beauties of righteousness and perfection are found in it for him who learns and prays it. All good and weighty petitions are accomplished by it for the soul that asks from God. All the gifts that fill riches for all who are needy are given by it from the treasury of divinity.

Leave your debts, teach your disciple to say, "Son of God": For "forgive" he asks, and concerning this, teach him what to say to him. For if not upon forgiveness his face were set, he would not teach (you would say: "Leave my debts"). But because it is difficult to say "forgive the guilty one," teach him also to be reconciled concerning forgiveness. "Leave your debts and your sins, Lord, teach him" so that the mysteries of his fathers they may say to his Father when they pray. Give the heart that asks "forgive the guilty one," and concerning this, teach him to reconcile him to forgiveness. But if the debtor does not rejoice in the Lord who teaches him, what will he say to him when he enters and sees his face? "Leave your debts" he asks, and hears from the guilty ones, that his righteousness may give cause for forgiveness. For unless he who forgives is wearied by his righteousness, when they are not reconciled to forgiveness, why does he forgive at all? Also the beginning thus questions him when it rejects him, that if he who is strong desires from him, he will learn. And teach the guilty ones also to pray to him: "Leave your debts," without that one forgiving when they do not ask. He asks that he forgive, and he asks to seek mercy from him, so that by the prayer that occurs, the gift also may be pleasing. Demand from them discernment when they pray, that it may not have leniency when he has mercy.

Behold, your note of debt is set before God, toward his forgiveness: And without reconciliation, a man does not depart from his hand. And if he does not wish, his forgiveness is constrained when he forgives you. He taught you to be reconciled concerning forgiveness when you pray, so that even his forgiveness, at once, the hearer who is reconciled, you give to him. Burning with love and pouring out mercy upon the guilty, you say to him again, "Forgive us, Lord," as he forgave us. He taught you here that unless you forgive, he will not forgive you. He gave you a measure and redeemed with you, as you are measured. Thus you also, take as a measure what you take. How much forgiveness a man gives to you, do you know? How much you forgive the one who has gone up upon your forgiveness? Great is the fear for the one who has gone up upon forgiveness, that he does not forgive him when he prays. His judgment from him and his release: his judgment from his deed. That is the judgment's division, and thus it is as that one said. "Forgive us our debts as he forgave us," you say to him. And thus he lives and acts with you as you pray. That one knows how much he has forgiven you; do not err in it. Upon him is the measure, and you are measured by him in what he gives you. Thus be bold: seek forgiveness from God, as much as he has forgiven you your faults, if you have sinned against you.

And if he does not forgive you, in what face do you ask him? "Forgive you," that is set as a condition, as it were, of forgiveness. Forgive your debts and multiply forgiveness to him as much as he is a debtor. And come, thus, seek from God and take it yourself. Hear here also: the poor man, what does "forgive" mean? That the word is internal, for the rich and for the poor. Everyone, "forgive," for this prayer teaches everyone. The Son of God, who every day seeks to live for everyone. He who has gold, "forgive" gold to his debtors. And he who has possessions or thoughts, these "forgive." If there are notes of debt in your hand belonging to others, tear them up and enter into a covenant of forgiveness with a loud voice. And when that great note of debt that is upon him is torn up, do not dispute if that small one that is yours is torn up. The poor man, however, who has no deeds nor thoughts, nor debts nor claims, "forgive" also him. If someone struck him, if someone persecuted him, if someone struck him down, every cause that is grievous to him, this "forgive." If someone defrauded him of the wages of a laborer who worked with him, and he seeks to curse him, "forgive" his ill will, even while he does not curse. If he was oppressed or if a close bond was taken from him by someone, and he passes over it from his mind, "forgive" also him. If a poor man's companion owes him a small sum, behold, "forgive," as one who forgives a known talent.

And if no one is indebted to him, the word "forgive" is said. And if he hears it badly, from whom does he ask forgiveness? He taught all the apostles, the Son of God, this prayer which he composed from all his teaching. Forgive every person those debts, those thoughts, that anger, that resentment, that bitterness. His companion, the other word, is a small thing if it encounters him, that every person who seeks to be, forgives what he prays. Glorious and great and full of the beauties of righteousness, the prayer that the Son of God taught, that a person prays. Every time the mind ascends to receive from God, he places in the prayer and gives to the apostles of the world to learn. For the sake of the mystery, do not enter, O Lord, there is in the prayer, for the whole mind is weak if it is healed. Here the hearing, which is not customary, the word requires, for it is very deep among the knowers from its companions. That mystery which a person prays without entering into it, in a great air it is understood among the disciplines. And if not, what does it matter to whom he listens, even if he says, "I am small," the mystery which the Son of God placed in the prayer. The accuser, when he contends with a human, there is help for the human from God. Like a guard who neither stands nor sleeps, thus a hidden power guards the apostles.

And when Satan is envious of a person, there is an angel who helps him without his knowledge, as happened in the case of that Jesus bar Yozadaq, the high priest who was helped by an angel, when he was unaware that the angel was contending with the Accuser. And the priest saw, but did not see, what had occurred. Thus every day, for every person, there are angels who drive away from him the attacks of demons that are not visible. And when a person desires that his words be pleasing to the Lord, the Accuser places upon him a slanderer to bring him near. And when he is unaware, that one comes secretly, and also an angel comes and helps him so that he may overcome the evil one, if he is good. And as long as a person stands in prayer before God, Satan also stands to mock him. Then the angel also comes like a guardian and watches over the evil one and drives him away from the person. And when Satan has committed many offenses, and the person has achieved a divine victory, he appeases the accuser, as he appeased in the case of Job, so that he might remove from him that help which protects him. And in his wickedness, he asks of God that the Lord release that person who has no strength, and cast him down into the pit with that evil one alone, while no helper or supporter stands by him in the contest.

This is the mystery that our Lord taught: the reason that a person should pray without entering into it. This is the great contest of blood, of which it says: "Paul, do not reach the contest." In this pure generation, the soul either is purified or kills in that generation or is killed. So that no sin may descend into the generation with Satan, and the edge is feared for the one stripped of help. This is the mystery that a person prays without entering into it, as the Knower of All taught. For this generation, Job descended when he was contending with Satan without divine help. That righteous one also perceived and said: "Behold, my help is not with me now, that I may be healed." Where this generation is, it is very powerful, and each one of the trials that ascend from it are victorious. For this reason our Lord taught that a person should pray that he not enter into the contest to be healed by it. Satan asked God concerning Job, that the hidden power that helped him be removed from him. And the Lord said to his adversary: "Surrender into your hands," for he knew the contest that cannot be healed. And the Lord made a generation of a human being with Satan, and the Lord removed his hand from both of them, like a spectator. And the Lord brought that righteous one into the contest, and from the great contest of blood he took victory.

Because the contest is great, our Lord taught much: that a person should pray without entering into the contest. And a person does not conquer except by divine power. It is right that one should not boast over the victory. He humbles himself as one who flees from the contest, and he turns the back to a single victor, that he may be adorned. For he says to him: "Do not enter the contest, but save yourself from the evil one, who is a great power. Do not deliver yourself to the adversary to contend with me, so that your help is not needed, but you have conquered him (you, through me, the mighty one). Do not remove your help from me, the hidden one that is: the power that descended with the athletes to their contests. Do not heal me (for I have known myself, that I am weak). Let the whole back be yours, and you will be adorned. Yours are all the victories of all the victors. Conquer, for it is fitting for you, and do not bring me into the contest. Save me from the adversary who contends with me, that I may conquer him, for without your help I cannot. Do not look to me to conquer in the great contest of blood. Take the back and take the victory that is beautiful for you. Save me from him, and yours will be the crown and the name, and do not consider for me either victory or triumph. Save me from him, and all the beauty of athletics will rest with you, for you are the one who conquered the adversary.

Deliver me from him, and run after me, O sinfulness: when I confess that I was guilty, and you are victorious. Without you I cannot conquer in the contest. Do not deliver me from him without help. Through mercy, deliver me from the adversary who contends with me. For you are fair, all the victories that you will take from me. Deliver me from him, because the power is yours: both the kingdom, and the authority, and the glory. And when one conquers, whoever conquers, conquers through you; for all the strength and might are yours. The prayer that the Son of God taught to the bearers of his mysteries: against the array of demons, set to put them to flight. And thus against all the evil powers: in it a person contends with the ruler who guards the air. In it he calls upon the Father to come to the depth against him, to drive out from him the demons that thirst for the blood of the soul. In it the children of the spirit are strengthened, to call upon their Father, and to terrify the slanderer by the great Name. In it a person calls that kingdom to come to him, to put to flight the evil powers that surround him. In it a person confesses that he submits to the will of the Father, that it may be on earth as it is in heaven. In it a person asks for the daily bread without weariness, and leaves aside all the superfluities that are not necessary.

In it a person seeks also forgiveness from God, when he confesses that even that one who persecutes him will forgive. In it a person flees from the great trial of the age, when through supplication he appeases God that he not enter it. In it a person calls for the help that comes to his aid, and he is delivered from that one who contends with him. That teacher teaches you all power and glory, and authority of the Lord Jesus is glory. Completed the homily on "Our Father who art in heaven," composed by Mar Jacob.