And he has put all things under his feet and has made him the head over all things for the church,
which is his body, the fullness of him who fills all in all.
Ephesians 1, 22-23

‘As it is, there are many parts, but one body. The eye cannot say to the hand, “I don’t
need you!” And the head cannot say to the feet, “I don’t need you!” On the contrary, those
parts of the body that seem to be weaker are indispensable, and the parts that we think
are less honorable, we treat with special honor.’
1 Corinthians 12:20-23

If one member suffers, all suffer together with it; if one member is honored,
all rejoice together with it.
1 Corinthians 12, 26

I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone,
for kings and all who are in high positions, so that we may lead a quiet and peaceable life
in all godliness and dignity. This is right and is acceptable in the sight of God our Savior,
who desires everyone to be saved and to come to the knowledge of the truth.
1 Timothy 2, 1-4

For we are God’s fellow workers; you are God’s field, you are God’s building.
1 Corinthians 3, 9

But you are a chosen race, a royal priesthood, a holy nation, God’s own people,
in order that you may proclaim the mighty acts of him who called you out of darkness
into his marvelous light.
1 Peter 2, 9

Thus he has given us, through these things, his precious and very great promises,
so that through them you may escape from the corruption that is in the world
because of lust, and may become participants of the divine nature.
2 Peter 1, 4

Then another angel, having a golden censer, came and stood at the altar. He was given much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints, ascended before God from the angel’s hand.
Revelation 8, 3-4

Blessed and holy are those who share in the first resurrection. Over these the second death has no power, but they will be priests of God and of Christ, and they will reign with him a thousand years.
Revelation 20, 6

Therefore, since we are surrounded by so great a cloud of witnesses,
let us also lay aside every weight and the sin that clings so closely,
and let us run with perseverance the race that is set before us,
Hebrews 12:1

“[T]hat it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of whom may we also be made companions and fellow disciples! The centurion then, seeing the strife excited by the Jews, placed the body in the midst of the fire, and consumed it. Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps.”
Martyrdom of Polycarp 17,18 (A.D. 157)

My Explications of the Patristic Texts

Hippolytus of Rome (A.D. 204)
On Daniel, 11:30

“Think of me, I beseech you, so that I may achieve with you the same fate of martyrdom.”

The text discusses a quote attributed to Hippolytus, an early Christian martyr and theologian. In it, he appeals to the three companions of Daniel—Shadrach, Meshach, and Abednego—asking for moral courage. These figures from the Old Testament are renowned for their unwavering faith in God, particularly in the face of death when they were cast into the fiery furnace. This reference highlights Hippolytus’s steadfast faith and his willingness to sacrifice himself for the Christian faith.

Hippolytus’s plea, “Think of me, I beseech you,” also reveals a deep desire for solidarity and recognition among fellow believers who have endured persecution. By expressing a wish “to achieve with you the same fate of martyrdom,” he emphasizes the honor and significance of martyrdom within the Christian faith. Martyrdom is viewed not only as an act of sacrifice but also as a powerful testament to one’s faith. In this way, Hippolytus conveys a longing for unity in suffering and hopes to share in the glory of those who have faced trials for their beliefs, even to the point of death.

Overall, the text encapsulates the core values of early Christianity—faith, perseverance, and the yearning for communal strength in times of tribulation. It reflects a worldview where spiritual rewards outweigh earthly suffering, and those who suffer for their faith are venerated.

Cyprian of Carthage (A.D. 250)
To Clergy and People, Epistle 33(39):3 

“Nor is that kind of title to glories in the case of Celerinus, our beloved, an unfamiliar and novel thing. He is advancing in the footsteps of his kindred; he rivals his parents and relations in equal honours of divine condescension. His grandmother, Celerina, was some time since crowned with martyrdom. Moreover, his paternal and maternal uncles, Laurentius and Egnatius, who themselves also were once warring in the camps of the world, but were true and spiritual soldiers of God, casting down the devil by the confession of Christ, merited palms and crowns from the Lord by their illustrious passion. We always offer sacrifices for them, as you remember, as often as we celebrate the passions and days of the martyrs in the annual commemoration. Nor could he, therefore, be degenerate and inferior whom this family dignity and a generous nobility provoked, by domestic examples of virtue and faith. But if in a worldly family it is a matter of heraldry and of praise to be a patrician, of bow much greater praise and honour is it to become of noble rank in the celestial heraldry! I cannot tell whom I should call more blessed,–whether those ancestors, for a posterity so illustrious, or him, for an origin so glorious. So equally between them does the divine condescension flow, and pass to and fro, that, just as the dignity of their offspring brightens their crown, so the sublimity of his ancestry illuminates his glory.”

The text explores the life and lineage of Celerinus, a figure revered in the early Christian community, particularly by Cyprian of Carthage. It expresses admiration for Celerinus and emphasizes the prestigious heritage from which he descends. The text addresses five key themes: lineage and martyrdom, commemoration and sacrifice, the expectation of virtue, the comparison of honors, and mutual blessing.

St. Cyprian begins by highlighting the significance of Celerinus’s family background. He is portrayed as a representative of a noble lineage, following in the footsteps of his relatives who gained recognition through their faith and sacrifices. His grandmother, Celerina, is celebrated for her martyrdom, while his uncles, Laurentius and Egnatius, are described as spiritual soldiers of God who fought against evil through their faith and ultimately received divine rewards for their sacrifices.

The Bishop of Carthage, moreover, expresses a commitment to honoring these martyrs through regular sacrifices and commemorations, signifying the importance of remembrance within the Christian community. It underscores a communal aspect of faith, where the achievements of the martyrs are celebrated collectively. He suggests that given Celerinus’s noble heritage, there is an expectation that he, too, will embody the virtues and faith of his ancestors. The phrase “he could not be degenerate and inferior” implies that he is intrinsically motivated to live up to the noble standards set by his family.

The author contrasts worldly nobility with heavenly nobility. While patricians in society are honored for their lineage and titles, the text argues that spiritual nobility, achieved through faith and martyrdom, is of far greater importance. This perspective elevates divine recognition above earthly accolades. The conclusion of the text reflects on who is more blessed: the martyrs who have established a glorious legacy or Celerinus, who hails from an illustrious lineage. It underscores a deep connection between Celerinus’s honor and the accomplishments of his ancestors, suggesting that each contributes to the other’s prestige.

In short, Cyprian praises Celerinus’s distinguished lineage and acknowledges the sacrifices made by his ancestors. It expresses the hope that he will honor this legacy of faith and devotion. Furthermore, it emphasizes the importance of spiritual recognition over worldly honor and explores the connection between one’s ancestry and personal virtue, particularly in the context of Christian martyrdom.

Cyril of Jerusalem (A.D. 350)
Catechetical Lectures, 23:9

“Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs, that at their prayers and intercessions God would receive our petition. Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls, for whom the supplication is put up, while that holy and most awful sacrifice is set forth.”

The text addresses several themes related to the intercession and veneration of saints, highlighting the interconnectedness of believers within the body of Christ. It references various biblical passages and a historical text (On Daniel 11.6), illustrating the significance of community, prayer, and the role of saints in the Christian faith.

The passages from Ephesians and 1 Corinthians emphasize that all believers are part of one body with Christ as the head. This metaphor highlights the equality and interdependence of every member of the church. Each member, regardless of their perceived strength or honor, contributes to the overall health and functionality of the body, demonstrating that everyone has a role and is valuable. The passage from 1 Corinthians that discusses how the body suffers and rejoices together highlights the importance of community in faith. In times of struggle, the church is called to support one another. Likewise, when one person experiences honor or joy, the entire community comes together to celebrate that happiness.

1 Timothy encourages believers to pray not only for themselves but also for all people, including leaders. It highlights the significance of intercession in promoting peace and godliness, suggesting that prayer is both a responsibility and a way to nurture a thriving community. The excerpt from 2 Peter highlights the transformative power of God’s promises, encouraging believers to rise above the world’s corruption and embrace a divine nature. This invitation urges Christians to actively live out their faith, reflecting God’s character in their daily lives. The references in Revelation highlight the importance of the prayers of saints in the heavenly realm. The imagery of incense and the saints under the altar underscores the value of their intercession and witness. This indicates that their ongoing presence and prayers are essential to the life of the church.

The Martyrdom of Polycarp highlights the bravery and dedication of early Christians, especially those who were martyred during times of persecution. Polycarp’s expressions of love for Christ and his fellow believers serve as a powerful reminder of the ultimate sacrifice made for one’s faith. This account encourages contemporary believers to remain steadfast in their convictions. In reference to Hippolytus, the text highlights his desire for solidarity with fellow believers, especially those who have faced persecution. By invoking the story of Shadrach, Meshach, and Abednego, he seeks strength and courage, demonstrating a longing for communal support during difficult times.

Overall, this text explores several important themes, including unity in Christ, the significance of prayer and intercession, the transformative power of God’s promises, and the vital role of saints and martyrs within the Christian community. Each section enhances our understanding of how believers are encouraged to support one another, acknowledge their shared faith, and remain committed to living out the gospel narrative, even in the face of challenges. The content discusses the veneration and intercession of saints, highlighting the interconnectedness of believers within the body of Christ. It references various biblical passages and historical texts, emphasizing the importance of community, prayer, and the role of saints in the Christian faith.

Basil the Great ((A.D. 375)
To Ambrose, bishop of Milan, Epistle 197

“He voluntarily undertook all the toil of the journey; he moderated the energy of the faithful on the spot; he persuaded opponents by his arguments; in the presence of priests and deacons, and of many others who fear the Lord, he took up the relics with all becoming reverence, and has aided the brethren in their preservation. These relics do you receive with a joy equivalent to the distress with which their custodians have parted with them and sent them to you. Let none dispute; let none doubt. Here you have that unconquered athlete. These bones, which shared in the conflict with the blessed soul, are known to the Lord. These bones He will crown, together with that soul, in the righteous day of His requital, as it is written, ‘we must stand before the judgment seat of Christ, that each may give an account of the deeds he has done in the body.’ One coffin held that honored corpse. None other lay by his side. The burial was a noble one; the honors of a martyr were paid to him. Christians who had welcomed him as a guest and then, with their own hands, laid him in the grave have now disinterred him. They have wept as men bereaved of a father and a champion. But they have sent him to you, for they put your joy before their own consolation. Pious were the hands that gave; scrupulously careful were the hands that received. There has been no room for deceit; no room for guile. I bear witness to this. Let the untainted truth be accepted by you.”

The text presents a heartfelt account of a journey involving the transfer of sacred relics, likely of a Christian martyr. It highlights the devotion, care, and reverence of those involved in this process. In the opening lines, the speaker emphasizes the voluntary nature of the journey, suggesting a deep commitment to the cause and the community. The speaker undertook the hard work of the journey and actively managed the enthusiasm and energy of those accompanying him, suggesting a leadership role that required both wisdom and moderation.

The next part of the passage describes a significant moment: the handling of the relics in the presence of religious leaders (priests and deacons) and faithful believers. There is a sense of communal respect and solemnity surrounding the relics, which are cherished remnants of a martyr. The speaker urges the audience to receive these relics with the same joy that the custodians felt in parting with them, highlighting the emotional weight and religious significance tied to these objects.

Further, the text invokes the idea of an “unconquered athlete,” a metaphor that suggests strength and victory in faith, referencing the martyr’s struggles and triumphs in life and faith. It reassures the audience that these bones share a connection with the blessed soul, reinforcing the belief in a spiritual communion between the martyrs and God. The reference to being judged by Christ further emphasizes accountability and the eternal significance of one’s deeds.

The speaker recounts the honor given to the martyr’s burial, suggesting that the community respected and revered him deeply. Those who buried him are portrayed as grieving but also willing to let go, choosing to prioritize the joy of receiving the relics over their own sorrow. This act underscores a selfless sense of community and devotion. Moreover, the mention of “pious hands” suggests an emphasis on the purity of intention and care in handling the relics, while contrastively dismissing the possibility of deceit or guile in the process. The speaker’s insistence on the “untainted truth” serves as a call for acceptance and trust in the authenticity of what has transpired.

Overall, the text celebrates faith, community, and the sanctity of relics while emphasizing the profound connections between believers, their revered figures, and their shared religious truths. It depicts a moment charged with spiritual significance, where personal grief intersects with communal joy in the ongoing legacy of faith.

Augustine of Hippo (A.D. 400)
Against Faustus, 20:21

“As to our paying honor to the memory of the martyrs, and the accusation of Faustus, that we worship them instead of idols, I should not care to answer such a charge, were it not for the sake of showing how Faustus, in his desire to cast reproach on us, has overstepped the Manichaean inventions and has fallen heedlessly into a popular notion found in Pagan poetry, although he is so anxious to be distinguished from the Pagans. For in saying that we have turned the idols into martyrs, be speaks of our worshipping them with similar rites, and appeasing the shades of the departed with wine and food…It is true that Christians pay religious honor to the memory of the martyrs, both to excite us to imitate them and to obtain a share in their merits, and the assistance of their prayers. But we build altars not to any martyr, but to the God of martyrs, although it is to the memory of the martyrs. No one officiating at the altar in the saints’ burying place ever says, We bring an offering to thee, O Peter! or O Paul! or O Cyprian! The offering is made to God, who gave the crown of martyrdom, while it is in memory of those thus crowned. The emotion is increased by the associations of the place, and. love is excited both towards those who are our examples and towards Him by whose help we may follow such examples. We regard the martyrs with the same affectionate intimacy that we feel towards holy men of God in this life, when we know that their hearts are prepared to endure the same suffering for the truth of the gospel. There is more devotion in our feeling towards the martyrs, because we know that their conflict is over; and we can speak with greater confidence in praise of those already victors in heaven, than of those still combating here.”

The text addresses a critique made by Faustus regarding the veneration of martyrs, arguing that Christians mistakenly equate this practice with idol worship, similar to what is found in pagan traditions. The author defends the Christian practice of honoring martyrs by clarifying essential distinctions that set it apart from pagan rituals.

First, St. Augustine emphasizes that Christians do not worship martyrs in the same manner that pagans worship idols. Instead, Christians honor the memory of martyrs to draw inspiration from their lives. This honoring is not meant to appease the deceased but to acknowledge their sacrifices and seek their intercession. Such devotion is rooted in love and respect for those who have suffered for their faith.

Second, when Christians make offerings or sacrifices at altars, their intention is to honor God, who empowers individuals to achieve martyrdom. While these offerings are made in the context of remembering the martyrs, the ultimate focus remains on God. This distinction is crucial: worship is directed toward God rather than toward the martyrs themselves.

Third, the connection to martyrs is likened to an affectionate bond similar to relationships with holy individuals who are alive today. The author emphasizes that martyrs, having completed their earthly struggles, inspire a deeper sense of devotion in Christians. Because martyrs have triumphed over their trials, believers feel a stronger connection to them, fostering a sense of community and encouragement within their faith. 

Fourth, martyrs serve as exemplars for Christians to emulate. By reflecting on their courage and faith, believers are motivated to persevere in their own struggles, with the assurance that they can request the martyrs’ prayers for assistance in their spiritual journey. 

In short, Augustine explains the Christian practice of honoring martyrs as a way to express faith in God, seek inspiration for personal conduct, and strengthen communal bonds within the Christian community. The author argues for a clear distinction between the reverence shown towards martyrs and pagan idol worship, emphasizing that the focus remains firmly on God as the source of strength and salvation.

Jerome (A.D. 404)
To Riparius, Epistle 109:1

“We, it is true, refuse to worship or adore, I say not the relics of the martyrs, but even the sun and moon, the angels and archangels, the Cherubim and Seraphim and ‘every name that is named, not only in this world but also in that which is to come.’ For we may not “serve the creature rather than the Creator, who is blessed for ever. Still we honour the relics of the martyrs, that we may adore Him whose martyrs they are. We honour the servants that their honour may be reflected upon their Lord who Himself says:–‘he that receiveth you receiveth me.’ I ask Vigilantius, Are the relics of Peter and of Paul unclean? Was the body of Moses unclean, of which we are told (according to the correct Hebrew text) that it was buried by the Lord Himself? And do we, every time that we enter the basilicas of apostles and prophets and martyrs, pay homage to the shrines of idols? Are the tapers which burn before their tombs only the tokens of idolatry? I will go farther still and ask a question which will make this theory recoil upon the head of its inventor and which will either kill or cure that frenzied brain of his, so that simple souls shall be no more subverted by his sacrilegious reasonings. Let him answer me this, Was the Lord’s body unclean when it was placed in the sepulchre? And did the angels clothed in white raiment merely watch over a corpse dead and defiled, that ages afterward this sleepy fellow might indulge in dreams and vomit forth his filthy surfeit, so as, like the persecutor Julian, either to destroy the basilicas of the saints or to convert them into heathen temples?”

The text presents a defense of the veneration of relics and the honor granted to saints within Christian practice. It contrasts this practice with the accusation of idolatry often leveled against it, particularly by figures like Vigilantius, who argue that honoring relics or saints amounts to worshiping creation rather than the Creator.

St. Jerome begins by stating their refusal to worship anything other than God, emphasizing that neither celestial bodies (like the sun and moon) nor angelic beings should be adored. They assert the importance of directing worship solely to “the Creator, who is blessed forever.” He then explains that while they do not worship the relics of martyrs, they honor them. This honor is not for the relics themselves but as a way to honor God, whose martyrs they represent. This suggests a belief in the communion of saints, where the virtues of the martyrs reflect back upon God. Jerome directly addresses Vigilantius, questioning his views on the cleanliness of significant biblical figures’ relics, such as those of Peter, Paul, and Moses. The reference to Moses being buried by God serves to highlight that even God deemed his body worthy of honor, contradicting the idea that physical remains are inherently unclean or idolatrous.

Further, the author argues that entering basilicas and honoring the tombs of saints is not an act of idolatry but a reverent acknowledgment of their holiness and role in the Christian faith. Lighting candles (referred to as tapers) before their tombs is portrayed as a sign of respect rather than idolatry. He provocatively asks whether Christ’s body was unclean when placed in the tomb, drawing a connection between the honor given to Christ and that given to His saints. They suggest that if Christ’s physical body, which underwent death, is not regarded as unclean, then the relics of the saints certainly should not be viewed as such. Ultimately, the speaker seeks to undermine Vigilantius’s reasoning as flawed and harmful (“sacrilegious reasonings”). By posing questions that highlight the inconsistencies in Vigilantius’s argument, the speaker aims to protect simple believers from being swayed by these ideas.

In summary, the text robustly defends the veneration of relics and saints as a means of honoring God rather than as acts of idolatry, arguing for the legitimacy and theological significance of such practices in the Christian faith. It emphasizes the interconnectedness between the Divine and the saints, positioning respect for the latter as an acknowledgment of the former.

Pope Leo the Great (Regn. A.D. 440-461)
On the Feast of Laurence the Martyr, Sermon 85:4

” Thou gainest nothing, thou prevailest nothing, O savage cruelty. His mortal frame is released from thy devices, and, when Laurentius departs to heaven, thou art vanquished. The flame of Christ’s love could not be overcome by thy flames, and the fire which burnt outside was less keen than that which blazed within. Thou didst but serve the martyr in thy rage, O persecutor: thou didst but swell the reward in adding to the pain. For what did thy cunning devise, which did not redound to the conqueror’s glory, when even the instruments of torture were counted as part of the triumph? Let us rejoice, then, dearly-beloved, with spiritual joy, and make our boast over the happy end of this illustrious man in the Lord, Who is ‘wonderful in His saints,’ in whom He has given us a support and an example, and has so spread abroad his glory throughout the world, that, from the rising of the sun to its going down, the brightness of his deacon’s light doth shine, and Rome is become as famous in Laurentius as Jerusalem was ennobled by Stephen. By his prayer and intercession, we trust at all times to be assisted; that, because all, as the Apostle says, ‘who wish to live holily in Christ, suffer persecutions,’ we may be strengthened with the spirit of love, and be fortified to overcome all temptations by the perseverance of steadfast faith. Through our LORD Jesus Christ.”

The text is a profound reflection on the theme of martyrdom, particularly focusing on Saint Laurentius (Lawrence), who was an early Christian martyr. Here’s an explication of the key elements:

Defiance Against Cruelty: The opening lines express a powerful rejection of savagery and cruelty, perhaps symbolizing the relentless persecution faced by Christians. The phrase “Thou gainest nothing” suggests that the cruelty of oppressors ultimately leads to no victory or meaningful outcome. Instead, the martyr, Laurentius, is seen as having triumphed over such cruelty.

Spiritual Triumph: His Holiness emphasizes that Laurentius’s suffering at the hands of his persecutors only served to elevate his martyrdom. The “flame of Christ’s love” symbolizes the inner strength and spiritual fervor that surpasses any external torment, indicating that true victory lies in faith and divine love rather than earthly suffering.

Martyrdom and Glory: There’s a notable paradox where the tools of torture actually become instruments of victory. The statement implies that the more Laurentius suffered, the greater his glory in the eyes of God. This reflects a common theme in Christian thought where suffering for the faith leads to heavenly reward.

Call to Rejoice: The author transitions into a communal call for joy, encouraging believers to celebrate Laurentius’s steadfastness and ultimate passage into heaven. This joy is both spiritual and communal, reinforcing the idea that the community shares in the glory of the saints.

Comparative Significance: By likening Laurentius’s significance to that of Stephen (another martyr), the text elevates Laurentius as a pivotal figure in Christian history. It suggests that just as Stephen brought honor to Jerusalem, Laurentius has brought honor to Rome, indicating the spread of the Christian faith and its martyrs across different locations.

Intercessory Prayer: The conclusion highlights the belief in the power of saints’ intercession, suggesting that through Laurentius’s prayers, believers can seek strength and guidance in their own trials. The mention of persecution aligns with the Apostle’s teaching that living a holy life often invites suffering, yet assures believers that faith can provide resilience against such trials.

Conclusion in Christ: Finally, the text concludes with a reaffirmation of faith in Jesus Christ, emphasizing that through Him, believers find support, love, and the perseverance needed to navigate life’s challenges.

Overall, the text is a rich theological reflection on the nature of suffering, faith, and the enduring legacy of Christian martyrs, urging a celebration of their lives as examples of steadfastness and love for God.

John of Damasscene (A.D. 743)
Orthodox Faith, 415

“To the saints honour must be paid as friends of Christ, as sons and heirs of God: in the words of John the theologian and evangelist, As many as received Him, to them gave He power to became sons of God. So that they are no longer servants, but sons: and if sons, also heirs, heirs of God and joint heirs with Christ: and the Lord in the holy Gospels says to His apostles, Ye are My friends. Henceforth I call you not servants, for the servant knoweth not what his lord doeth. And further, if the Creator and Lord of all things is called also King of Kings and Lord of Lords and God of Gods, surely also the saints are gods and lords and kings. For of these God is and is called God and Lord and King. For I am the God of Abraham, He said to Moses, the God of Isaac and the God of Jacob. And God made Moses a god to Pharaoh. Now I mean gods and kings and lords not in nature, but as rulers and masters of their passions, and as preserving a truthful likeness to the divine image according to which they were made (for the image of a king is also called king), and as being united to God of their own free-will and receiving Him as an indweller and becoming by grace through participation with Him what He is Himself by nature. Surely, then, the worshippers and friends and sons of God are to be held in honour? For the honour shown to the most thoughtful of fellow-servants is a proof of good feeling towards the common Master.”

St. John emphasizes the significance of honoring saints as esteemed friends and heirs of God. It draws on theological concepts, particularly the relationship between believers and Christ, illustrating that those who accept Christ are empowered to become “sons of God.” This transformation signifies a shift from being mere servants to becoming heirs, thus sharing in the divine nature and authority of God. The reference to the apostles underlines that they are regarded as friends of Christ rather than just servants, indicating a deeper, intimate relationship. This sense of friendship implies a mutual understanding and participation in God’s purposes.

He also discusses the idea that if God is referred to as the King of Kings and Lord of Lords, then the saints, by virtue of their relationship with Him, can also be seen as “gods,” “lords,” and “kings.” This designation isn’t meant to imply that they possess divinity in the same way that God does, but rather that they are leaders over their own lives and passions, reflecting God’s image in their conduct and character. Furthermore, the mention of Moses being made a god to Pharaoh illustrates how God can elevate individuals to positions of authority for His divine purposes.

Ultimately, the author argues for the respect and honor due to the saints, highlighting that recognizing and valuing them is a testament to one’s reverence for God, the ultimate Master. In short, the piece celebrates the elevated status of saints as friends and heirs of God, encourages respect and honor due to them, and underscores the transformative nature of divine grace in the lives of believers.