On Christmas Day

1On the Christmas Day of our Savior Jesus Christ—a day still unknown at that time, but made known a few years earlier by some who came from the West and announced it. What patriarchs long ago labored to bring forth, what prophets foretold, what righteous people longed to see—these things have come to pass and reached their fulfillment today. God has appeared on earth in the flesh and lived among human beings (Baruch 3:38). So let us rejoice and be glad, beloved. If John, while still in his mother's womb, leaped when Mary entered Elizabeth's house (Luke 1:41), how much more should we—who have seen not Mary but our Savior Himself born today—leap and rejoice and marvel and be astonished at the greatness of the plan of salvation, which surpasses every thought. Consider how great a thing it is to see the sun come down from the heavens and run upon the earth, sending out its rays to all from here. If this happened with the visible light and it would have astounded everyone who saw it, then consider and reckon now how great a thing it is to see the Sun of Righteousness sending out His rays from our own flesh and illuminating our souls (Malachi 4:2). I have long desired to see this day—and not simply to see it, but to see it with so great a crowd. I prayed constantly that our theater would be filled for us just as you can see it filled now. This has come to pass and reached its fulfillment. And yet it is not yet ten years since this day became clear and known to us. But all the same, as if it had been handed down to us from the beginning and many years ago, so it has blossomed through your zeal. So no one would be wrong to call it both new and ancient at once: new because it has only recently been made known to us, but old and ancient because it quickly became coeval with the older feasts and reached the same measure of age as they have. Just as noble and well-bred plants—for they are placed in the ground and at once shoot up to a great height and are weighed down with fruit—so this feast, known from the beginning among those who dwell in the West but brought to us only now and not many years ago, has suddenly run up so high and borne so much fruit as you can see now: our precincts are filled, and the whole church is crowded with the multitude of those who have gathered. Expect, then, a worthy reward for such zeal from Christ, who was born today in the flesh. He will certainly repay you for this eagerness, for love and zeal for the day is the greatest sign of love for the One who was born. And if something should also be offered by us, your fellow-servants, we too will offer what we can—or rather, whatever God's grace grants to be said for your benefit. What then do you desire to hear today? What else but about this day? For I know well that many even now dispute with one another, some accusing and some defending, and there is much talk everywhere about this day: some charge that it is new and recent and has only now been introduced, while others defend it as old and ancient, since the prophets already foretold His birth, and from the beginning it has been clear and well known to those who dwell from Thrace to Gades.

2Come then, let us set this discussion in motion. For if a day that is disputed enjoys such goodwill from you, it is clear that if it became better known, it would enjoy far greater zeal, since clarity in teaching produces in you a deeper devotion to it. I can offer three proofs by which we will know with certainty that this is the season in which our Lord Jesus Christ, God the Word, was born. Of these three, one proof is this: the feast has been announced everywhere so quickly, has risen to such heights, and has blossomed. And what Gamaliel said about the preaching—that if it is from men, it will be destroyed, but if it is from God, you cannot destroy it, lest you be found fighting against God (Acts 5:38-39)—this I too would say with confidence about this day: since God the Word is from God, for this reason it has not only not been destroyed, but it advances year by year and becomes more splendid. For the preaching also overtook the whole world in a few years, even though vagrants, fishermen, unlettered men, and ordinary men carried it everywhere. But the lowliness of those who served did no harm, because the power of the One being proclaimed took hold of everything in advance, removed every obstacle, and displayed its own strength.

But if some contentious person will not accept what has been said, I can offer a second proof. What is it? The one from the census recorded in the Gospels. For the Evangelist says: In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first census, when Quirinius was governor of Syria. And all went to be registered, each to his own city. And Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary, his betrothed, who was with child. And while they were there, the days were fulfilled for her to give birth. And she gave birth to her firstborn son, and wrapped him in swaddling cloths, and laid him in the manger, because there was no place for them in the inn (Luke 2:1-7). From this it is clear that He was born at the time of the first census. And anyone who wishes can consult the ancient public records in Rome, learn the time of the census, and know it precisely. But what does this have to do with us, someone says, since we were not there and did not attend? Listen, and do not disbelieve: we have received the day from those who know these things precisely and who dwell in that city. For those who live there, celebrating it from the beginning and from ancient tradition, have now sent us the knowledge of it. The Evangelist did not mark this time without purpose, but to make the day clear and known to us, and to reveal God's plan of salvation. For Augustus did not issue that decree on his own or from himself, but God moved his soul, so that even unwillingly he might serve the coming of the Only-Begotten.

3And what does this contribute to the plan of salvation, someone says? It is not small, nor a matter of chance, beloved, but very great, and one of the necessary and urgent things. What is it then? Galilee is a region in Palestine, and Nazareth is a city of Galilee. Again, Judea is a region, so called by the inhabitants, and Bethlehem is a city of Judea. All the prophets foretold that Christ would come not from Nazareth, but from Bethlehem, and would be born there. For it is written: “And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; for out of you shall come a ruler who will shepherd my people Israel” (Micah 5:2). And the Jews of that time, when asked by Herod where Christ was to be born, gave him this testimony. For this reason, when Nathanael said to Philip—because Philip had said, “We have found Jesus of Nazareth”—“Can anything good come from Nazareth?” Christ says of him: “Behold, truly an Israelite in whom there is no deceit” (John 1:45-47). And why did he praise him? Because he was not carried away by Philip’s announcement, but knew clearly and precisely that Christ was not to be born in Nazareth or in Galilee, but in Judea and in Bethlehem—which is indeed what happened. Since Philip was ignorant of this, but Nathanael, being learned in the law, answered according to what had been said in the ancient prophecy, knowing that Christ would not come from Nazareth, for this reason Christ says: “Behold, truly an Israelite in whom there is no deceit.” For this reason some of the Jews said to Nicodemus: “Search and see that no prophet has been raised from Galilee” (John 7:52). And again elsewhere: “Does not Christ come from Bethlehem, the village where David was?” (John 7:42). And it was the common vote of all that he must certainly come from there, not from Galilee. Since Joseph and Mary were citizens of Bethlehem, but leaving that city they had established their life in Nazareth and were staying there—as indeed often happens with many people, who leave the cities where they were born and spend their time in other cities where they were not originally from—and since Christ had to be born in Bethlehem, the decree went out, pushing them even unwillingly into that city, God arranging the plan of salvation in this way. For the law commanding each person to register in his own fatherland forced them to rise from there—I mean from Nazareth—and come to Bethlehem to register. The Evangelist, hinting at this very thing, said: “And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to register with Mary, his betrothed wife, who was with child. And while they were there, the days were fulfilled for her to give birth, and she gave birth to her firstborn son” (Luke 2:4-7).

4Do you see, beloved, the plan of salvation of God, who arranges his own affairs through both the faithless and the faithful, so that those outside true religion may learn his strength and power? The star led the magi from the east, and the law drew Mary to the homeland spoken of by the prophets. From this it is clear to us that the Virgin also is of Davidic descent; for since she was from Bethlehem, it is obvious that she was also of the house and lineage of David. The Evangelist made this clear earlier when he said: And Joseph also went up from Galilee with Mary, because he was of the house and lineage of David (Luke 2:4). For Joseph's genealogy was traced, but no one enumerated her ancestors the way they did his. So that you may not doubt and say, "How then is it clear that she too is from David?" listen: In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man named Joseph, of the house of David (Luke 1:26-27). The phrase "of the house of David" must be understood as spoken about the Virgin; and this very thing has been shown here as well. For this reason the decree and this law went out, bringing them up to Bethlehem. For as soon as they set foot in the city, Jesus was immediately born. Therefore he was also laid in a manger, since many people were rushing together from everywhere at that time, occupying the places beforehand and causing great crowding. That is where the magi worshiped him. But so that I may offer you a clearer and more recognizable proof, please stand up now; for I want to stir up a long history and read ancient laws, so that my word may become clearer to you from every side. There was an ancient law among the Jews. But let me take the account further back. When God delivered the Hebrew people from the Egyptian tumults and the tyranny of the barbarian, he saw that they still had remnants of impiety and were excited about material things, marveling at the size and beauty of temples. So he commanded them to build a temple that would surpass all the temples on earth, not only in the costliness of its materials and the variety of its craftsmanship, but also in the design of its structure. And just as a loving father, after a long time, takes back his son who has associated with defiled men, corrupters, and profligates, and who has enjoyed great luxury, and establishes him in greater abundance with security and dignity, so that he neither remembers his former life because of any lack nor longs for those things again—so also God, seeing the Jews excited about material things, lavishes great excellence upon these very things, so that they would never long for the things of the Egyptians or those among the Egyptians. And he makes the temple according to the image of the whole world, both the material and the spiritual. For just as there is earth and heaven, and this firmament as a partition in the middle, so he commanded that temple to be made. And dividing this temple into two, and placing a veil in the middle, he permitted the area outside the veil to be accessible to all, but the area inside to be inaccessible and unseen by all, except the high priest alone.

5And to show that this is not our own speculation but that the tabernacle was constructed as a type of the whole world, listen to what Paul says when he speaks of Christ ascending into heaven: “For Christ did not enter a holy place made by hands, antitypes of the true ones” (Hebrews 9:24). He shows that the things here were antitypes of the true ones. And that the veil separated the Holy of Holies from the holy places outside, just as this heaven walls off the things above it from all that is here among us—listen to how he hinted at this too, calling heaven a veil. For when he speaks of hope, saying that we have it as an anchor of the soul, sure and firm, he adds: “and entering into the inner side of the veil, where Jesus has entered as a forerunner for us, above the heaven” (Hebrews 6:19-20). Do you see how he called heaven a veil? Outside the veil, then, were the lampstand, the table, and the bronze altar that received the sacrifices and burnt offerings. Inside the veil was the ark, covered all around with gold, holding the tablets of the covenant, the golden jar, and Aaron’s rod that budded, along with a golden altar—not for sacrifices or burnt offerings, but for incense alone. And the outer things all were permitted to walk in, but the inner things only the high priest alone. And of these very things I will again provide testimony, as Paul says in this way: “Now the first tabernacle had regulations for worship, and the worldly holy place” (Hebrews 9:1-2). He calls the outer tabernacle the worldly holy place because the whole world was permitted to enter it. “In it were the lampstand and the table and the presentation of the bread. Behind the second veil was the tabernacle called the Holy of Holies, having a golden censer and the ark of the covenant covered all around with gold, in which was a golden jar holding the manna, and Aaron’s rod that budded, and the tablets of the covenant; and above it were cherubim of glory overshadowing the mercy seat” (Hebrews 9:2-5). Now these things being so arranged, into the first tabernacle the priests entered continually, performing the services; but into the second, once a year, only the high priest alone, not without blood, which he offers for himself and for the ignorances of the people (Hebrews 9:6-7). Do you see that only the high priest enters, and only once in the whole year?

“What does all this have to do with the day before us?” someone says. Wait a little, and do not be troubled. For we are digging the spring from its source, and we are hurrying to reach the very summit, so that everything may become clear to you with ease. Or rather, so that the word may not remain shadowed for long, nor being unclear make you give up at the length of what is said, I will now tell you the reason for which I have stirred up all these things. What then is the reason? When Elizabeth had John in her womb for six months, Mary began to conceive. If therefore we learn which month that sixth month was, we will also know when Mary began to conceive. Then, having learned when she began to conceive, we will also know when she gave birth, counting nine months from the conception.

6How then will we know which month was the sixth month of Elizabeth's pregnancy? If we learn which month it was when she began to conceive. And how will we know which month it was when she conceived? If we learn at what season Zechariah, her husband, received the good news. And how will this itself become known to us? From the divine Scriptures. As the holy Gospel says, the angel brought the good news to Zechariah while he was inside the Holy of Holies, and spoke to him about the birth of John. If therefore it is shown clearly from the Scriptures that the high priest entered the Holy of Holies only once, and alone, and when, and in which month of the year this single entry takes place, the season in which he received the good news will be evident. And once that is clear, the beginning of Elizabeth's pregnancy will also be known to all. Now that he entered once a year, Paul made clear, and Moses also makes this same thing plain, speaking this way: "The Lord spoke to Moses, saying: Speak to Aaron your brother, and let him not enter at every hour into the inner holy place beyond the veil, before the mercy seat that is on the ark of the testimony, and he will not die" (Leviticus 16:2). And again: "And no person shall be in the tent of testimony when he enters to make atonement in the holy place, until he comes out; and he shall make atonement for himself, and for his house, and for all the assembly of the sons of Israel; and he shall make atonement on the altar that is before the Lord" (Leviticus 16:17). That he did not enter the Holy of Holies continually, and that while he was inside no one was permitted to touch him but had to stand outside by the veil, is clear from these passages. But hold on to these things with precision. For what remains is to show which season it was when he entered the Holy of Holies, and that he did this once a year, alone. How then is this clear? From this same book. For it speaks in this way: "In the seventh month, on the tenth day of the month, you shall humble your souls, and you shall do no work on that day, neither the native nor the proselyte who dwells among you. For on this day atonement shall be made for you, to cleanse you from all your sins; before the Lord you shall be cleansed. It shall be a Sabbath of Sabbaths, a rest for you, and you shall humble your souls; it shall be an everlasting ordinance for you. And the priest whom they anoint and whom they consecrate to serve as priest in his father's place shall make atonement; and he shall put on his holy garment, and he shall make atonement for the holy of holies, and for the tent of testimony, and he shall make atonement on the altar, and he shall make atonement for the sins of the priests, and for all the assembly he shall make atonement. And this shall be an everlasting ordinance for you, to make atonement for the sons of Israel from all their sins. Once a year it shall be done, just as the Lord commanded Moses" (Leviticus 16:29-34). He is speaking here about the Feast of Tabernacles.

7For it was then, once in the year, that the high priest used to enter; and this is what he himself made clear when he said, “It shall be done once a year.”

If, then, the high priest alone enters the Holy of Holies at the time of the Feast of Tabernacles, let us now go on to prove that the angel appeared to Zechariah at the very time when he was in the Holy of Holies. For the angel appeared to him alone while he was burning incense, and the high priest never enters alone except at that time only. And there is nothing to prevent us from hearing the very words themselves: “In the days of Herod, king of Judea, there was a priest named Zechariah, and his wife was from the daughters of Aaron, and her name was Elizabeth. And it happened that while he was serving as priest before God in the order of his priestly division, according to the custom of the priesthood, he obtained by lot the duty of burning incense, and he went into the temple of the Lord. And the whole multitude of the people was praying outside at the hour of incense” (Luke 1:5, 8-10).

Recall for me, beloved, that testimony which says, “And no person shall be in the tent of testimony when he enters to make atonement in the Holy of Holies, until he comes out” (Leviticus 16:17). “And an angel of the Lord appeared to him, standing at the right side of the altar of incense” (Luke 1:11). He did not say “the altar of sacrifices,” but “the altar of incense.” For the outer altar was for sacrifices and burnt offerings, but the inner one was for incense. So from this, and from the fact that the angel appeared to him alone, and from the statement that the people were outside waiting for him, it is quite clear that he entered the Holy of Holies.

“And Zechariah was troubled when he saw him, and fear fell upon him. And the angel said to him, ‘Do not be afraid, Zechariah, because your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John’” (Luke 1:12-13). “And the people were waiting for Zechariah, and they marveled that he delayed. And when he came out, he was making signs to them, and he could not speak” (Luke 1:21-22). Do you see that he was inside the veil? It was then, therefore, that he received the good news.

Now the time of this announcement was the Feast of Tabernacles and the fast; for this is what “You shall humble your souls” means. And this feast is celebrated by the Jews around the end of the month of Gorpiaios, as you yourselves bear witness; for it was then that we spent many long words against the Jews, accusing them of their untimely fast. It was then, therefore, that Elizabeth, the wife of Zechariah, also conceived. And she kept herself hidden for five months, saying, “Thus the Lord has done for me in the days when he looked upon me, to take away my reproach among men” (Luke 1:24-25).

It is timely, then, to show next that when Elizabeth was in her sixth month of carrying John, Mary received the good news of her conception. For Gabriel came to her and said, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus” (Luke 1:30-31). And when she was troubled and sought to learn the manner of it, the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the holy one born from you will be called the Son of God” (Luke 1:35).

8And behold, Elizabeth your relative has also conceived a son in her old age, and this is the sixth month for her who was called barren; for nothing will be impossible with God” (Luke 1:36-37). If, then, Elizabeth began to conceive after the month of Gorpiaios, as has been shown, we must count six months from that point. Those months are Hyperberetaios, Dios, Apellaios, Audonaios, Peritios, and Dystros. After this sixth month, Mary began to conceive; and from there, counting nine months, we will arrive at the present month. The first month of the Lord’s conception, then, is April, which is Xanthikos; after it come Artemisios, Desios, Panemos, Loios, Gorpiaios, Hyperberetaios, Dios, Apellaios, and this present month, in which we celebrate the day. And so that what I am saying may become clearer to you again, let me take up the same things once more in brief and speak to your love. Once a year the high priest alone entered the Holy of Holies. When did this happen? In the month of Gorpiaios. At that time, then, Zechariah entered the Holy of Holies; at that time he also received the good news about John. He departed from there, and his wife began to conceive. After Gorpiaios, when Elizabeth was in her sixth month—which is Dystros—Mary then began to conceive. Counting nine months from Xanthikos, then, we will come to the present month, in which our Lord Jesus Christ was born.

But we have made everything about the day clear to you. One thing remains for me to say, and then I will bring my discourse to a close, yielding to the common teacher of the greater things. For since many of the Greeks, when they hear that God was born in flesh, mock and disparage it, and they disturb and trouble many of the simpler ones, it is necessary to speak both to them and to those who are troubled, so that they may never be disturbed, persuaded by foolish people, nor troubled by the laughter of the unbelieving. For small children often laugh when we speak seriously and are occupied with necessary matters; but the laughter is evidence not of the worthlessness of the things being laughed at, but of the folly of those who laugh. The same can be said of the Greeks: they are disposed almost more foolishly than children, disparaging the things worthy of shuddering and full of much wonder, while they honor and protect the things that are truly laughable. But nevertheless, the things of ours that are laughed at by them remain in their own dignity, suffering no harm to their own glory from that laughter; and the things of theirs that are protected from every side display their own shamefulness. For how is it not the height of madness that they, being easily led astray into stones and wood and cheap carved images, bring in their own gods and shut them up as in some prison, and consider it no shame either to do or to say anything—yet they accuse us, saying that God, having built for himself a living temple from the Holy Spirit, through it benefited the world? What kind of accusation is this? For if it is shameful for God to dwell in a human body, it is far more shameful for him to dwell in stone and wood—and so much more, as stone and wood are more dishonorable than a human being, unless indeed our race seems to them to be of less value than these senseless materials.

9For they themselves dare to bring down the substance of God even into cats and dogs, and many of the heretics into things still more dishonorable than these. But we neither say any of these things, nor would we ever endure to hear them. What we say is this: Christ took up pure flesh, holy and blameless and untouched by all sin, from a virgin womb, and he set right his own creature. And those men, along with the Manichaeans who share their impiety, bring the substance of God into dogs and apes and beasts of every kind—for they say the soul in all these comes from that substance—yet they do not shudder or sink down in shame. But they say that we speak things unworthy of God, because we do not allow any of these things even to enter our mind, and we say what was fitting and proper for him: that he came and set right his own work by this manner of birth. Tell me, man, what are you saying? You say that the soul of murderers and sorcerers is from the substance of God, and you dare to accuse us because we do not endure any of these things, nor do we bear to hear them said, but we judge those who say them to be partners in impiety? What we say is this: God built for himself a holy temple, and through it he brought the citizenship of the heavens into our life. And how would you not be worthy of ten thousand deaths, both for the accusations you bring against us and for the impieties you never stop committing? For if it is unbecoming for God to dwell in a pure and blameless body, as you say, it is far more unbecoming for him to dwell in the body of a sorcerer, a grave-robber, a robber, an ape, a dog—not in the holy and blameless body that now sits at the right hand of the Father. For what harm could come to God from this plan of salvation, or what stain? Do you not see this sun, whose body is perceptible and corruptible and perishable, even if Greeks and Manichaeans choke ten thousand times when they hear these things? And not only the sun, but the earth and the sea and all visible creation is subjected to vanity. Listen to Paul making this clear when he says: 'For the creation was subjected to vanity, not willingly, but because of him who subjected it in hope' (Romans 8:20). Then, showing what it means to be subjected to vanity, he adds: 'Because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God' (Romans 8:21). So now it is perishable and corruptible; for to be enslaved to corruption is nothing other than to be corruptible. If then the sun, being a corruptible body, sends out its rays everywhere and has dealings with mire and pollutions and many other such things, yet suffers no harm to its own purity from contact with bodies, but draws back its rays still pure, sharing its own excellence with many of the bodies that receive it while taking on not even the slightest stench or pollution—how much more the Sun of Righteousness, the Lord of the bodiless powers, when he came into pure flesh, was not only not defiled, but made that very flesh purer and holier.

10So let us keep all these things in mind, and remember the voice that says: “I will dwell in them and walk among them” (2 Corinthians 6:16), and again: “You are the temple of God, and the Spirit of God dwells in you” (1 Corinthians 3:16). Let us speak these words against them, and stop up the shameless mouths of the ungodly. Let us rejoice in our own blessings, and glorify the incarnate God for such great condescension. And let us, as far as we are able, give back to Him the honor and the recompense that is worthy of Him. Yet no recompense from us could ever reach God except our salvation and the salvation of our souls, and our diligence in virtue.

Let us not, then, be ungrateful toward our Benefactor. Let us all bring everything we can: faith, hope, love, self-control, almsgiving, hospitality. And what I urged you before, I urge now as well, and I will never stop urging. What is it? When you are about to approach this awesome and divine table and this sacred mystery, do it with fear and trembling, with a pure conscience, with fasting and prayer—not making a commotion, not kicking, not shoving your neighbors. For this is of extreme madness and no ordinary contempt. That is why it brings great punishment and retribution on those who do such things.

Consider, O man, what sacrifice you are about to touch, what table you are about to approach. Remember that you are earth and ashes, and you are partaking of the body and blood of Christ. If a king invited you to a feast, you would recline with fear, and you would take the food set before you with reverence and quiet. But when God invites you to His own table and sets before you His own Son, when the angelic powers stand by with fear and trembling, when the cherubim cover their faces and the seraphim cry out with trembling, “Holy, holy, holy is the Lord” (Isaiah 6:3)—tell me, do you shout and make a commotion at this spiritual banquet? Do you not know that your soul must be full of calm at that moment? There is need of great peace and quiet, not of commotion and anger and disturbance. For these things make the soul that approaches unclean.

What pardon could there be for us, if after so many sins we do not even keep the time of our approach pure from those irrational passions? What is more necessary than what is set before us? What disturbs us so much that we rush off, leaving this behind, to run after that? No—I beg and entreat you—let us not stir up the wrath of God against ourselves. What is set before us is a saving medicine for our wounds; it is unfailing wealth; it procures the kingdom of heaven. Let us tremble as we approach, let us give thanks, let us fall down, confessing our offenses. Let us weep, mourning our own evils. Let us offer fervent prayers to God. And so, having cleansed ourselves quietly and with proper order, let us approach as those who come before the King of heaven. And when we have received the blameless and holy sacrifice, let us kiss it, let us embrace it with our eyes, let us warm our understanding—so that we do not come together for judgment or condemnation, but for sobriety of soul, for love, for virtue, for reconciliation with God, for firm peace, and for the foundation of countless blessings, so that we may both sanctify ourselves and build up our neighbors.

11I say these things constantly, and I will not stop saying them. For what is the benefit of simply and at random running in here, learning none of the useful things? And what is the gain of always conversing about things for favor? The present time is short, beloved. Let us be sober, let us watch, let us strengthen ourselves. Let us show every genuine effort toward all people, and let us be reverent in everything. Whether we must listen to the divine oracles, or pray, or approach, or do anything else, let it be done with fear and trembling, so that we do not draw down a curse upon ourselves through carelessness. For it says, “Cursed is everyone who does the work of the Lord negligently” (Jeremiah 48:10 LXX). The uproar and the anger become an outrage against the sacrifice that is set before us. It is the utmost contempt to bring oneself defiled to God. Listen to what the Apostle says about such people: “If anyone destroys the temple of God, God will destroy that person” (1 Corinthians 3:17). Therefore let us not provoke God instead of being reconciled, but let us show every care and all good order, and tranquility of soul, and let us approach with prayer and a contrite heart, so that by this very thing we may propitiate our Master Jesus Christ and be able to obtain the good things promised to us, by the grace and love for humanity of our Lord Jesus Christ himself, with whom to the Father, together with the Holy Spirit, be glory, might, honor, now and always, and to the ages of ages. Amen.