“My son, if thou come to serve the Lord, prepare thy soul for temptation. Set thy heart aright, and constantly endure, and make not haste in time of trouble” (Sirach 2:1–2). These words, preserved in the Septuagint and cherished by the Church, form a warning and a promise for all who would walk the narrow way. They declare from the outset that discipleship is no mere arrangement of belief, but a total commitment of the heart and life to God. To serve the Lord is to enter into the path of the Cross, to share in the struggle of Christ, and to be ready for the purifying fire of temptation and trial. There is nothing optional about this path—it is the very way to the Kingdom.
Temptation here is not simply the enticement to sin, but the entire arena of testing in which the soul’s loyalty is proven. The Holy Fathers often speak of temptation as the refiner’s fire in which the gold of faith is purified from the dross of self-love and worldly attachment. St. Anthony the Great said that “without temptation, no man can be saved,” for it is through such testing that humility and perseverance are learned. The faithful Christian does not expect a life without struggle, but rather understands that the struggle is the very place where salvation is worked out with fear and trembling (Philippians 2:12).
To “set thy heart aright” is to order one’s inner life toward God. This means guarding the mind and heart, aligning the will with the commandments of Christ, and removing every obstacle to the indwelling of the Holy Spirit. Saint Theophan the Recluse said that we should surrender ourselves “entirely to the Lord with a prayerful abiding in Him.” Without such a deliberate setting of the heart, temptation will find the soul unprepared, scattered, and easily shaken.
Jesus ben Sirach’s counsel to “constantly endure” calls us to the steadfastness of the martyrs, confessors, and monastics who persevered to the end. Endurance is an active, watchful abiding in Christ, maintained through prayer, fasting, almsgiving, and the continual reception of the Holy Mysteries. The endurance demanded by Sirach is a participation in the endurance of Christ Himself, Who “endured the Cross, despising the shame” (Hebrews 12:2). It is sustained not by human abilities, but by the grace of God, which is given to those who faithfully abide in Him.
“Make not haste in time of trouble” is a warning against the impulse to flee from the Holy Cross. Trouble—whether in the form of persecution, slander, illness, or inner trial—often provokes rashness, despair, or self-reliance. The apostolic way is the opposite, meaning that we are to remain still before God, trusting His providence, and discerning His will in patience. In Psalm 45:11 we are reminded to “be still, and know that I am God” (Brenton LXX). St. Paisios of Mount Athos said that we must “completely have trust in God, leave everything in His hands, and believe that His love will act for your own benefit. Then God will take care of everything, because there is nothing He cannot do; everything is easy for Him. The difficult thing is for man to decide to humble himself and leave everything to God’s providence and love.” Otherwise, haste in such moments often leads to greater harm than the trial itself. (cf. 1 Peter 5:6–7; Matthew 6:31–33; Jeremiah 17:7–8)
The trials described by Sirach are not without purpose. As St. Peter writes, “the trial of your faith, being much more precious than gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ” (1 Peter 1:7). Every trial permitted by God is a medicine. It tests the genuineness of our devotion, stripping away the illusions of self-sufficiency, and it heals the soul by cutting away hidden passions, teaching us to cling to Christ alone.
The Church, in her sacramental life, gives us the strength to meet these trials. Baptism unites us to Christ’s death and resurrection, chrismation seals us with the gift of the Holy Spirit, and the Eucharist feeds us with the very Body and Blood of the Lord, Who is our refuge and protector (Psalm 90:2). Confession restores us when we have fallen in the battle, and the anointing with holy oil brings both bodily healing and spiritual consolation. To serve the Lord, as Sirach describes, is thus inseparable from living fully within the liturgical and ascetical life of the Church.
Our stronghold is not an abstract doctrine, but the living Person of Jesus Christ, the God-Man, Who is “the same yesterday, and today, and forever” (Hebrews 13:8). Psalm 26[27]:1, “The Lord is my light and my Saviour; whom shall I fear? the Lord is the defender of my life; of whom shall I be afraid?”, finds its fulfilment in the One Who trampled down death by death. We take refuge not in our own willpower, nor in the shifting consolations of the world, but in the One Who has overcome the world (John 16:33).
This stronghold does not remove us from the field of struggle. Instead, it surrounds us with divine grace within the very battle. This is why Orthodox spiritual warfare is never merely about resisting sin, but about uniting ourselves to Christ so fully that His victory becomes our own. In the prayers before Holy Communion, we confess that we are unworthy yet boldly draw near, for it is He Who strengthens the weak and sanctifies the faithful. “Thy Blood renewed our nature, which was corrupted by sin: Do accept the repenteance of me, a sinner … Cleanse me, O Lord, from every defilement of flesh and spirit, and teach me to attain holiness in Thy fear … let not the communion of Thy most pure and life-giving Mystereis be to me for judgement, nor may I become weak in soul or body by partaking in an unworthy manner.”*
The counsel of Sirach also warns against spiritual presumption. To serve the Lord without preparing for temptation is to build upon sand. We often speak of nepsis—watchfulness and spiritual sobriety—as the constant guarding of the heart against thoughts that lead to sin. St. John Climacus writes “Do not be surprised that you fall every day; do not give up, but stand your ground courageously. And assuredly, the angel who guards you will honour your patience.”1 The wise servant will always equip himself with the armour of God (Ephesians 6:10–18), keeping vigilance over both his actions and the movements of his heart.
I would also like to say that temptation and trial are far more than personal matters; they touch the whole Body of Christ. When one member suffers, the whole Church suffers with it (1 Corinthians 12:26). Therefore, endurance is not a solitary act, but is supported and strengthened by the prayers and encouragement of the brethren. This is why a Christian does not separate himself from the parish, the monastic community, or the fellowship of believers in times of trouble. The Church is our ark, and within her we weather the storms together. The Church is likened to a ship navigating the stormy seas of life with our Lord Jesus Christ as the Great Helmsman, guiding us to the safe harbour of the Kingdom.
Brethren, the promise underlying Sirach’s exhortation is that those who endure will see the salvation of God. The trials will pass, but the fruits of endurance—faith, hope, and love—will remain. As we set our hearts aright, endure with constancy, and refuse to flee in haste, we learn the truth of David’s words: “Wait on the Lord: be of good courage, and let thy heart be strengthened: yea, wait on the Lord.” (Psalm 26[27]:14). In this waiting, we find that Christ Himself is our strength, our joy, and our eternal refuge.
May the Lord Jesus Christ, our unfailing Stronghold and true Pilot, guard your hearts and minds in every trial. May He grant you steadfastness to endure, humility to trust in His providence, and peace that no storm can shake. And may He guide you, as the Captain of our salvation, into the safe harbour of His Kingdom, where with the Father and the Holy Spirit He is glorified unto the ages of ages. +
Fr. Charles
11 August 2025
*Prayers Before Holy Communion, Old Orthodox Prayer Book, Russian Orthodox Church of the Nativity of Christ (Old Rite), Erie, Pennsylvania, 2015.
1 The Ladder of Divine Ascent.
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