Commentary on the Gospel of John (Books I-VI)

OF OUR HOLY FATHER CYRIL, ARCHBISHOP OF ALEXANDRIA, EXPOSITION OR COMMENTARY ON THE GOSPEL ACCORDING TO JOHN

PROOEMIUM

^A "The Lord shall give a word to those who preach the gospel with great power," ^A the Psalmist rightly sings. But I believe it is for no ordinary person to undertake this, but only for those who are illumined by grace from above; since, as it is written, "All wisdom is from the Lord," and "Every good gift and every perfect donation is from above, descending from the Father of lights." For the discourse concerning the highest essence of all things and the mysteries pertaining to it seems a slippery matter, and not without danger to many, and silence in these things is safe. Yet God, the Lord of all, keeps us from this—much as we might prefer to cherish it—commanding one of the saints (this was Paul), saying, "Speak, and do not be silent." Nor is the legal precept any less significant, which signifies spiritual things in a somewhat crasser type. For it commands those who have been called to the divine priesthood to declare to the people, with the echoes of trumpets, whatever they need to learn. For I do not think that God, having willed to legislate the most excellent things, would have decreed that the leaders of the people should place a hand over their mouths—as it is written—out of dread of undertaking matters more sublime than the human mind can grasp, and thereby push away a doctrine so necessary for those who are being instructed in piety and the knowledge of God, and embrace a silence so harmful to those coming for instruction. Yet the disciple of Christ disturbs us again, when he says, "Do not become many teachers." Furthermore, the...

^A most wise Ecclesiastes, enigmatically indicating the danger involved in teaching such things, says, "He who splits wood will be in danger from it, if the iron should fall out, and he himself disturbs faces, and will sap strengths." For by iron he compares the sharpness of the mind, inasmuch as it is by nature able to penetrate and enter into the innermost parts, even if it is hindered by a certain thickness and density of matter. And again, he figuratively calls the contemplations contained in the divinely inspired Scripture "wood," which make the books in which they are inserted a kind of spiritual paradise, and beyond that, bring forth the fruitfulness of the Holy Spirit. Whoever, therefore, attempts to explain these spiritual woods—that is, the divine and mystical contemplations of the divine Scripture—with accurate investigation and the exact power and sharpness of the intellect, will then most especially be in danger, he says, when the iron falls out; that is, when the mind, not having been brought to bear upon the true understanding of what is written, fails to reach the correct interpretation, and, as if abandoning the straight path, is carried off onto some other path of contemplation that is twisted away from what is proper. ^B And what he suffers in this… will set his own soul, that is, his heart, into turmoil, and will cause the evil and opposing powers to gather strength against him… and they outwit the mind of those who are led astray by crooked and perverted reasonings… not allowing it to behold the beauty of the truth, but perverting it in many ways and persuading it to wander off into strange notions. "For no one," it is said, "says anathema to Jesus, except in Beelzebub." And let no one think that I am explaining these things wrongly or otherwise captiously. It is the custom of divine Scripture, as we have already said, to call the contemplations of the divine Writings "wood." Hence, the God of the universe says something of this sort through the all-wise Moses to the men of that time: "But if you besiege a city for many days by making war on it to take it, you shall not destroy its trees by casting iron at them; but you shall eat from that tree, and you shall not cut it down. Is the wood in the field a man, that it should enter the siege before you? But the wood which you know is not suitable for food, this you shall destroy and cut down." ^C That the God of all would not have deigned to legislate such things for us if what was said were to be understood as concerning earthly trees, I assume is clear to everyone; nevertheless, I think it ought to be demonstrated from another commandment as well, that He did not care much about such things. For what, again, does He command to be done regarding the gods falsely so called? "You shall destroy their altars," He says, "and you shall shatter their pillars, and you shall cut down their groves." Moreover, He does not permit any wood to be planted at all beside His own altar. "For you shall not plant for yourself any grove beside the altar of the Lord your God," He clearly declares. And if it is necessary to add anything to these, I will say with the example of the most wise Paul: "Is it for the oxen that God is concerned?" ^D Indeed, He uses somewhat coarser examples because of us, through which He might lead us to the contemplation of spiritual things. Wherefore let us now say, im-

that the writings of the unholy heretics might be understood as cities, and perhaps not inappropriately so, fortified by worldly wisdom and the deceit of complex reasonings. Yet, whoever is resting in the holy dogmas of the Church arrives to besiege them, and in a way to surround them; he takes up the shield of faith and the sword of the Spirit, which is the word of God, and with all his might stands against their false myths, ^B "having made it his business to destroy reasonings," as Paul says, "and every height raised up against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."

When, therefore, such a soldier of Christ, he says, has conceived in his mind the bitter writings of the heretics as if they were cities of the aliens, and has fallen upon trees—that is, if he finds utterances of Divine Scripture, or words of the prophets, or passages from the New Testament, twisted to their own purpose—let him not immediately unsheathe the sharpness of his mind like a sword to cut them down and destroy them. For simply because they were taken by those who do not know how to interpret them rightly, it does not follow that what comes from the mouth of God must be altogether rejected; rather, because it is fruitful, it shall be for you a help and food. For that which is sometimes foolishly taken by them, if we turn it toward the correct logic of the faith, we shall not only not be found weak, but we shall be the more strengthened in confuting the heretics.

He adds a line of reasoning to persuade his hearers that one ought not to use the forces of advocacy for the overturning of the divine oracles, but for the confutation of those things that have been spoken less correctly by our adversaries: "For is the tree of the field, he says, a man, that it should enter into the siege before your face?" For do you think, he says, that a word taken from the divine Scriptures will ever rise up and desert to the fight like one of the heresiarchs, rather than being violently twisted by their insanity? Therefore, he says, "Do not cut down," but let it be your food. But the tree which you know is not food-bearing, you shall root up and cut down. For the fruit of those writings is not for the consumption of those who think correctly. Against those, therefore, let the iron again be drawn; there let the power of the spiritual woodcutters show itself; there let the axe of defense flash in the advocacy. For the useless and unprofitable nature of the babblings of those who hold heterodox views, the prophet Hosea has also most excellently ^D explained to us, saying: "A handful having no strength to make meal: which even if it should make it, strangers shall devour it." For those who flee and abhor the friendship of God, they shall devour the old and weak doctrine of their ignorance.

Therefore, I think we must return to what we said at the beginning: The explanation of divine mysteries is very difficult. But since you urge us with many arguments, most studious brother, that we should offer an exposition as a sort of fruit of our lips and a spiritual sacrifice, I will not hesitate to do so, trusting in God who illuminates the blind, and who asks of us that which is not beyond our strength, and [the needs] of the poor.

^A For the Lawgiver, as it is written at the beginning of Leviticus, after he had commanded him who wished to offer a gift to God as a holocaust to sacrifice a bull, and had prescribed the manner of typical worship, diminished it again, saying that those who were not able to sacrifice a bull should sacrifice a sheep. But He knew indeed that a grievous poverty, which has no ears, would force some to be wanting even in that sacrifice: and therefore He says, "And he shall offer his gift of turtledoves, or of pigeons." ^B But He does not disdain him who is poorer still and offers even viler things. "For flour," He says, "shall be his gift," a thing easy to obtain, I think, for everyone, and a dedicated offering that does not greatly exceed the lot of extreme poverty. For the Lawgiver knew much better that it is surely better and more excellent to bring forth even a few fruits than none at all, and lest you seem to yield to another, to fall into the thought that gifts ought not to be brought to God by everyone. Persuaded, indeed, by all these things, and having cast out from my mind all hesitation, which is the advocate of silence, I will think that I ought to remunerate my Lord with what things I can, and I will offer a kind of flour soaked in oil, namely, a doctrine which may be food and delight to the hearers. We will begin, however, with the Gospel of John, having embarked upon an undertaking that is truly great and arduous, but not desponding because of faith. And it must be confessed, beyond doubt, that we shall say less or think less than we ought: but the great difficulty of his writing persuades us that we shall deserve righteous pardon in this, or certainly, which is truer, [it arises from] the weakness of our intellect. Everywhere, however, turning the discourse to a more dogmatic exposition, we shall refute the false opinions of the heretics according to our strength, not extending it as much as might be possible, but taking away all that is superfluous and containing it within measure. ^C But the subject index of the chapters will demonstrate those matters in which the discourse spreads itself far and wide, to which we have also prefixed numbers, that what is sought may be readily at hand to the readers.

We are truly undertaking a great task, yet not failing in spirit because of faith. And that it is less than it ought to be, we shall say and acknowledge, must be confessed without doubt; but that we shall ask for deserved pardon on this account, the great difficulty of the composition will persuade [you], or what is more true, the weakness of the intellect within us. Everywhere, however, turning the discourse to a more dogmatic exposition, we shall oppose the false dogmas of those who teach otherwise, not extending our length as much as might be possible, but also relieving it of superfluous things, and striving to make it not wanting in what is proper. The appended list of chapters will make clear the matters upon which our discourse is stretched, to which we have also set numbers, so that what is sought may be very readily found by those who may consult it.

CHAPTERS WHICH ARE CONTAINED IN THE FIRST BOOK

1. That the Only-Begotten is eternal and before the ages; the text proposed being: "In the beginning was the Word." ^A

2. That the Son is God, consubstantial with the Father, existing in his own hypostasis, and the Father likewise; the text proposed being: "And the Word was with God." ^B

3. That the Son is God by nature, and is in no way either inferior or unlike the Father; the text proposed being: "And the Word was God." ^C

4. Against those who dare to say that there is one thing which is the immanent and natural Word in the Father, and another thing which in the divine Scriptures is named the Son; which is the pernicious opinion of the Eunomians. The text proposed is: "He was in the beginning with God." ^D

5. That the Son is Creator by nature with the Father, as existing from his substance, and not assumed as a minister for this purpose; the text proposed being: "All things were made through him."

6. That the Son is life by nature, and therefore not created, but from the substance of God and the Father; the text proposed being: "What has been made, in him was life."

7. That the Son is light by nature, and therefore not created, but from the substance of God and the Father, as true light from true light; the text proposed being: "And the life was the light of men."

8. That the Son of God alone is the true light; but the creation is no longer such, being a participant of light as a created thing; the text proposed being: "He was the true light."

9. That the soul of man does not pre-exist the body, nor is its embodiment for the sake of prior sins, as some assert; the text proposed being: "He was the true light, which illuminates every man coming into the world; he was in the world."

10. That the Only-Begotten is the Son from the Father by nature alone, as being from him and in him; the text proposed being: "No one has seen God at any time."

EXPLANATORY COMMENTARY ON THE GOSPEL ACCORDING TO JOHN. BOOK ONE.

^A Truly perspicacious and divinely taught is the mind of the holy evangelists, which, as if from some mound and watchtower of magnificent contemplation, looks about on every side for what may be of use to the hearers, and with intense zeal investigates what it deems might be for the benefit of those who thirst for the true doctrine of divine dogmas, and who with an upright mind search for the sense hidden within the divine Scriptures. For the Spirit does not reveal ^B itself to curious investigators, and to those who take pleasure in the tortuous wiles of reasonings rather than in the truth, since neither does wisdom enter into a malicious soul, nor does it allow precious pearls to be trampled under the feet of swine; but it dwells most willingly in the minds of the simpler folk, especially when they have more sincere impulses and reject the vain subtleties by which the mind is often struck and led astray by a crooked curve from the straight and royal path: “For he who walks simply, walks confidently,” as it is written in Solomon. ^C Since, therefore, that accurate skill of writing in the holy evangelists is marvelous (“For it is not they who speak,” as the Savior says, “but the Spirit of the Father who is in them”), one would reasonably confess that the writing of John, if you consider the sublimity of its ideas, the sharpness of mind, and the constant succession of one thought upon another, surpasses all admiration. For when they mutually hold…

^A counsel together about the exposition of divine dogmas, they hasten to one goal, as if starting from the racing-post. Yet the structure of the discourse is woven in a somewhat different way for them; and they seem to me to resemble those who have been ordered to convene in one city, but did not think it best to travel by one and the same royal road. For one can see the other evangelists explaining the genealogy of our Savior according to the flesh with a certain great precision, and leading down the series from Abraham to Joseph, or again conducting ^B it upwards from Joseph to Adam; but the blessed John, not having concerned himself overmuch with the labor of these, is moved by a certain very warm and fervent impulse of spirit to touch immediately upon things that transcend the human mind, and dares to explain the ineffable and unspeakable birth of the Word of God. For he knew that the glory of the Lord covers the Word, and that the dignity befitting God is greater than any thought or speech in us, and that the proper characteristics of the divine nature are most difficult to express and to explain. But since it was necessary in a way to measure the heaven with a span, and to allow the meager human measures to approach matters that are beyond the reach and articulation of all, so that the path might not be widened for the heretics to lead the simpler souls astray—as if no voice of the saints, who were eyewitnesses and ministers of the Word, were checking their ^C malice—he brings his own keen zeal to the very head of the divine dogmas, crying out: “In the beginning,” he says, “was the Word, and the Word was with God, and the Word was God. This was in the beginning with God.” I think, however, that those who converse with the sacred Scriptures ought to accept the words of any, provided they are good and noble and contain no harm; for thus it happens that when the observations of many are brought together into one, they ascend to the right mode of knowledge, and, imitating the hardworking and wise bee, they may combine the sweet honeycombs of the Spirit. They say, then—some men distinguished for their learning—that after the cross of our Savior and His ascension into the heavens, certain false shepherds and false teachers, like untamed beasts, having burst into the Savior's folds, caused no small disturbance, speaking from their own hearts, as it is written, and not from the mouth of the Lord; or rather, not ^D merely from their own hearts, but from the teachings of their own father, the devil, that is to say. “For if no one can say ‘anathema to Jesus,’ except in Beelzebub,” how will that which we say about these not be found true? What, then, are the things which those men spewed forth against their own head, who ignorantly and impiously assert that the Only-begotten Word of God, that eternal light in which indeed we all both move and have our being, first came into the nature of things then, when He was born a man from the holy Virgin and was seen on earth having assumed this common form, as it is written: “And He conversed with men”? Those who think in this way and dare to disparage the ineffable and eternal generation of the Son, the saying of the prophet thus rebukes: “But you, draw near hither, O you sons of the lawless, the seed of the adulterers and the whore, over

in what have you delighted, and against whom have you opened your mouth, and against whom have you let loose your tongue?” ^A For it is evident that it does not bring forth good things from a good heart, but pours out the venom of the murderous serpent, concerning whom the Psalmist, addressing the one God over all, says: “You broke the heads of the dragons.” ^B

CAPUT I.

That the Only-Begotten is eternal and before the ages.

Since, however, there was no small turmoil among the faithful concerning these things, and the plague of scandal was feeding upon the souls of the simpler ones like a pestilence (for some among them, truly beguiled by their nonsense into being led away from the true doctrines, were beginning to think that the Word was only then called into existence when He became man), those who excelled in wisdom among them gathered together, and being of one mind, came to the disciple of the Savior, I mean John himself, and ^C reported the disease that had attacked the brethren, and exposed the deceits of the heretics, and begged him to come immediately to their aid with spiritual illuminations, and to reach out a saving hand to those who were already entangled in diabolical nets. The disciple, therefore, touched with grief for those who were perishing and corrupt in mind, and deeming it likewise most absurd to have no care for those who would come after, applied himself to the writing of this book; and all that pertains to the carnal and natural generation he left for the other evangelists to narrate more broadly, while he himself, with a certain ardor of spirit, ^D inveighs against the insolence of those who bring such things forward, saying:

I, 1. IN THE BEGINNING WAS THE WORD.

What do you say to this, you who introduce to us a new and recent Son, so that He may no longer be believed to be God at all? “For there shall not be in you a recent god,” says the Scripture. How, then, will He not be recent if He was born in the last times? And how would He not be a liar when saying to the Jews: “Amen, I say to you, before Abraham was, I am”? For it is surely evident and acknowledged by all that Christ was born of the holy Virgin many ages after the blessed Abraham. Where, finally, will that “In the beginning was the Word” remain whole, and fit correctly, if the Only-Begotten was born at the end of the ages? For see, I pray, even from what follows, what absurdity there is in mutilating the eternal existence of the Son and suspecting that He was born in these latter times. That which the blessed evangelist said, “In the beginning was the Word,” must now again be explained by us more precisely. Nothing is more ancient than the beginning, if it retains in itself the definition of a beginning. For the beginning of a beginning

^A can never exist, or it will altogether cease to be a beginning in truth, since something else is conceived of as prior and preceding it. Moreover, if it is admissible for something to pre-exist the true beginning, our discourse on it will go on to infinity, as another always rises up beforehand and casts behind itself that which is being sought. Therefore, there will be no beginning of a beginning, if we wish to reason accurately and truly, but that which is said of it will proceed into an infinite and incomprehensible state. And since that retrogressive movement is endless and traverses the ages, the Son will be found not to have been created in time, but rather to exist eternally with the Father. For, "He was in the beginning." But if He was in the beginning, what mind, I ask you, will be able to fly across the power of the word "was"? When, finally, will that "was" rest as if at an end, since it always precedes the pursuing thought and runs ahead of the understanding that follows it? On this account, the prophet Isaiah, struck with awe, says: ^B "Who shall declare His generation? For His life is taken from the earth" (Isa. LIII, 8). For the account of the generation of the Only-Begotten is indeed taken from the earth; that is to say, it exceeds the entire understanding of those who are on the earth, and transcends every argument, so that it is thereafter inexplicable. But if it exceeds the mind and the arguments within us, how could He be created, when the powers of our intellect do not exceed the capacity to circumscribe created things by both time and argument?

Another observation on "In the beginning was the Word."

The beginning that is understood in time can by no means be applied to the Only-Begotten. For since He is before all time and possesses existence prior to the ages, and furthermore the divine nature does not know how to arrive at an end (for it will always be the same, ^C according to what is sung in the Psalms: "But you are the same, and your years shall not fail" [Ps. CI, 28]), from what beginning, measured by us in time and quantity, will the Son proceed, seeing that He does not endure to run toward an end, inasmuch as He is God by nature, and for this reason cries out: "I am the life" (John XIV, 6)? For a beginning in itself could never be thought to exist at all without looking toward its own end; since precisely because it is a beginning with respect to an end, it is in turn called an end with respect to a beginning. But here, again, we signify by "beginning" that which relates to time, or to quantity. Since, therefore, the Son is even more ancient than the ages themselves, He could not have been born in time, but was always in the Father as in a fountain, ^D just as it was said by Him: "I came forth from the Father, and have come" (John XVI, 28). Since the Father, therefore, is understood to be the fountain, the Word was in Him, existing as His wisdom, and power, and character, and splendor, and image. And if there was no time when the Father was without the Word, and wisdom, and character, and splendor, it is necessary to confess that the Son, who is the same as the eternal Father, exists eternally. For how exists He as character at all, or how as an exact image, unless He is seen formed according to that beauty

^A of which He is the image? Nor will it at all stand in our way that we understand the Son to exist in the Father as in a source. For the name of source here signifies only that from which [He is]. Now, the Son is in the Father and from the Father, not having come into being from without or in time, but existing in the Father's substance, and shining forth from it, just as, perhaps, radiance does from the sun, or as innate heat does from fire. For in such examples, one may see that which is begotten from one thing, yet always coexisting and inseparably present, in such a way that one cannot be or retain the true nature of its own essence without the other. For how would the sun exist at all if it were destitute of radiance? Or how would radiance exist if there were not a sun to illuminate it? Or how would fire exist, if it lacked the power of heating? And whence does heat come, if not from fire, or from some other thing that is not far removed from the substantial quality of fire? ^B Just as, therefore, in these examples, the fact that those things which are from them exist within them does not take away their coexistence, but rather demonstrates that the things begotten always concur with their begetters, and have obtained one and the same nature as them; so it is also for the Son. For even if He is thought of and spoken of as in the Father and from the Father, He will not be produced for us as an alien or a stranger, or as one secondary after Him, but as existing in Him, and always coexisting, and having shone forth from Him according to the ineffable manner of divine generation.

Moreover, as for the fact that God and Father is also called by the saints as the sole principle from which the Son is, hear the Psalmist ^C foretelling the second coming of our Savior through the Holy Spirit, and saying to the Son Himself: "With You is the principle in the day of Your power, in the splendor of Your saints." For the day of the Son's power is that in which He will judge the entire world and render to everyone according to his works; and He will surely come then, as He who is in the Father and has in Himself the Father, as the principle of His own nature which is in a way without a principle—that is to say, only in the sense of "that from which [He is]," because He is from the Father.

1, 1. In the beginning was the Word.

Of the "beginning" about which we inquire here, many and various significations offer themselves to us from all sides, which are useful for those who investigate and seek out—like hounds—a true understanding ^D of divine dogmas and an accurate account of the mysteries. "For search," the Savior says somewhere, "the holy Scriptures, because you think you have eternal life in them, and they are they which bear witness of me." The blessed evangelist therefore seems to signify by the name of "beginning" here the power that is set over all, namely the Father, so that the divine nature may appear set over all things, having everything that is created under its feet, and sitting, as it were, upon the things that have been brought into the nature of reality by It. In this principle, then, which is in all and over all, was the Word, not together with all things under His feet, but

^A existing naturally beyond all things, as a co-eternal fruit, having a place, if I may so speak, more ancient than all things: the nature of Him who begat Him. Therefore, being free and begotten of a free Father, He possesses the sovereignty over all things together with Him. What, then, is the structure of these words hereafter? It is worth our while to consider. Certain men, with reckless boldness, as we have said before, asserted that the Word of God was then first brought into the nature of existence when, having assumed the temple of the holy Virgin, He became man for our sakes. What, then, will be the result if He be created or made, and of the same nature as all others, for whom creation from nothing, and both the name and the reality of servitude, are justly and truly predicated? For what created thing will with impunity refuse to serve the all-powerful God? Or what will fail to be subject to the principle, power, and dominion over all things, which Solomon also indicates somewhere, saying: ^B "For with justice is the throne of power prepared"? For that throne, which is indeed the power over all things, is prepared most fittingly for justice. And what is this throne of which we speak here? Hear God saying through one of the saints: "Heaven is My throne." Therefore, heaven is prepared for justice, that is, the holy spirits who inhabit the heavens. Since, therefore, it was necessary to confess that the Son, along with other creatures, is subject to God and the Father, as having a servile order and falling under the authority of the principle in the same way as the others—if, as they will have it, He is late-begotten and one of those made in time—the blessed evangelist necessarily attacks the heretics more sharply; and he delivers the Son from all servitude, and shows that He has shone forth from the all-powerful substance, and asserts that He exists in it naturally, saying: "In the beginning was the Word."

He adds the word "was" to the name of the "beginning" in a useful way, ^C so that He may be understood not only as glorious, but also as begotten before the ages. For the word "was" is placed here to direct the mind of the one who contemplates toward a certain deep, incomprehensible, and ineffable generation that surpasses all times. For the word "was," pronounced indefinitely, to what end will it bring us, since it is of such a nature as to always run ahead of the pursuing mind, and whatever one might think to be its resting-place, it makes that the starting-point of a further course? "The Word, therefore, was in the beginning," that is, as in the beginning that is over all things, and existing naturally from it, and endowed with the Lordly dignity. But if this is true, how is He then created or made? And where, generally, will the "was not" find a place, or what room will it finally have in the Son?

CAP. II.

perceive these things has sufficiently already demonstrated an unlearned mind, and by the words, "In the beginning was the Word," he has closed every avenue to those who say that ^A the Son is from nothing, and decisively removed all their vanity in these matters, he moves to another, neighboring and most perverse heresy. And just as if some excellent and long-suffering gardener should find joy in the tasks of the mattock and in labors, having girded up his loins and being dressed in the rustic garb appropriate to him, he should put all his care into clearing the garden and eradicating the thorns, and should not cease to pull one after another, and by going around and turning the soil with the tooth of the rake, should there be anything harmful, so also the blessed John, carrying in his mind the living, and active, and most incisive Word of God, and most acutely and sagaciously surveying the bitter shoots of the wickedness of the heretics, rushes at them in a manner ^B of speaking at a run, and swiftly cuts them away from every side, providing for his readers the method of defending the right faith. For behold again the prudence of the man inspired by the holy Spirit. He taught before that the Word is in the beginning, that is, in God and the Father, as we have said. But since he was most discerning in his mind, and did not ignore, as is credible, that some would arise who, out of great ignorance, would say that the Father and the Son are one and the same, and would distinguish the holy Trinity only by names, while not allowing it to exist in its own hypostases, so that the Father might be truly understood as Father, and not Son; the Son likewise as properly Son, and not Father, as in the truth of the matter we must necessarily confess, even against this heresy, as if already stirred up ^C at that time, or as one that would be in the future, he arms himself, and to overthrow it, immediately adds to the words, "In the beginning was the Word," the phrase, "And the Word was with God," everywhere necessarily bringing in that "was," on account of His generation which is before the ages. For from the fact that he says, "And the Word was with God," he shows the Son to be one thing, subsisting by Himself, and the God and Father, with whom the Word was, to be another. For how, I ask, could that which is one in number be considered to exist by itself, or in itself? But that the heretical view concerning these things will be found full of ignorance, we shall teach through the theory in the following pages, having made an exact examination of the matters in question.

A demonstration with syllogisms and scriptural testimonies, that the Father is in ^D His own hypostasis, and the Son likewise, the holy Spirit being clearly co-theologized, even if nothing is presently being examined concerning Him.

The Son is consubstantial with the Father, and the Father with the Son; therefore they ascend into an identical likeness, so that the Father is seen in the Son, and the Son in the Father, and the one shines in the other, just as He Himself says somewhere: "He who sees me, sees my Father." And again: "I am in the Father, and the Father is in me." But although He is in the Father, he has

^A in himself the Father (well indeed, as has already been said, expressed according to the form of the One who begat Him; yet again, without alteration, imaging the Begetter within Himself from the things of which He consists). He will not for this reason suffer any loss of His own proper existence, nor, in turn, will the Father cease to subsist by Himself. But neither will that very great resemblance and likeness cause any flux of the hypostases, so that the Father who begat and the Son who was begotten from Him should be thought of as one in number. Rather, uniformity of nature will be confessed in both, but that each subsists individually follows necessarily, so that the Father may truly be understood as Father, and the Son as Son. For with the Holy Spirit thus enumerated and joined in the theology, the holy and adorable Trinity will possess its own fullness ^B.

ALIUD. If He who is the Son is also the Father, what reason will that distinction of names have? For if He did not beget at all, why is He called Father? And how is He purely Son, if He was not begotten by the Father? For those terms necessarily require such an understanding regarding them. But since the divine Scriptures proclaim that the Son has been begotten, and the argument of truth stands thus, He therefore subsists of Himself. And again, the Father also individually subsists, if indeed the begotten is seen as one thing in relation to another, and the begetter as another.

ALIUD. The blessed Paul, writing to the Philippians, says concerning the Son: "Who, being in the form of God, thought it not robbery to be equal with God." Who then is He who did not wish to ^C consider it robbery to be equal with God? For is there not a necessity to say that one is He who exists in the form of God, and another again is He whose the form is? But this is clear and confessed by all. Therefore, the Father and the Son are not one and the same in number, but they have their own proper hypostases, and are contemplated in one another according to the identity of substance, even if one is from one, that is to say, the Son from the Father.

ALIUD. "I and the Father are one," the Savior said, obviously as one who knew that He Himself also subsisted individually, and the Father as well. But if the truth of the matter does not stand thus, why did He not say, keeping what is fitting for the monad: "I and the Father am one"? But since He sets forth the meaning in the plural number, it is henceforth clear that He is overturning the opinion of those who hold heterodox views. For one could not correctly say "we are" of a single person ^D.

ALIUD. At the creation of man, a saying of God is reported, as He says: "Let us make man in our image and after our likeness." If, therefore, the breadth of the Holy Trinity is, so to speak, contracted into one thing in number, and the impious heretics strip the Father and the Son of their own proper hypostases, who is the one saying to the other: "Let us make man in our image"? For it was necessary, if it were so,

^A that he would have said, "Let me make man according to my image and likeness." But now, by not saying this, but by attributing the creation in the plural number, and adding "in our image," the writer of the book cries out, in a manner of speaking, with a clear and loud voice, the numbering of a plurality beyond the monad of the holy Trinity.

ANOTHER. If the Son is the radiance of the Father, as light from light, how is he not distinct from him insofar as he subsists in his own right? For that which has radiated entirely as from another—namely, from him who emits the light—will not have received this from himself.

ANOTHER. The Son, showing himself to be from the substance of God and the Father, says again somewhere: "I came forth from the Father, and I am come; again, I go to the Father." How then will he not be other than him, ^B in terms of hypostasis and number, when every argument convinces us that what has proceeded from something must be understood as other than that from which it has proceeded? Therefore, the argument of our adversaries is not true.

ANOTHER. We are justified by believing in God the Father, and in the only-begotten Son, and in the Holy Spirit. On this account, the Savior himself also commands his disciples, saying: "Go, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." If, therefore, that difference of names brings us no thought at all, and when you say "Father" you signify the Son, and when you name the "Son" you make mention of the Father, what then was the need to command the faithful to be baptized into a Trinity rather than into a unity? Since, however, that which is spoken of the divine nature descends into the number three, it is surely manifest to all that each of those who are numbered exists in his own proper hypostasis; ^C but because they are in no way separated according to nature, they ascend into one deity and possess the same adoration.

ANOTHER. The divine Scripture says that the cities of the Sodomites were burned by the wrath of God. And explaining how the divine wrath fell upon them, and clearly teaching the manner of their destruction, it says, "The Lord rained fire and brimstone upon Sodom from the Lord," because this portion of the cup is most appropriate for those accustomed to committing such things. Who, then, is that Lord, and from what Lord does he send the fire, and burn the cities of the Sodomites? It is manifest that the Father, who works all things through the Son—since he is his power and arm—himself caused the fire to rain upon the Sodomites. When, therefore, the Lord sends fire upon them from the Lord, how is the Father not distinct from the Son, in so far as he exists in his own right, ^D and the Son in turn from the Father? For one, as from one, is signified in this.

ANOTHER. Moved by a prophetic spirit, and through it foreknowing future things, the blessed Psalmist, not

otherwise thought the human race could be saved than by the sole advent of the Son of God, who could easily reform it into whatever He might wish. For this reason, he entreated that the Son be sent to us, especially since He alone could save those subject to the hand and tyranny of the devil; and he said, as if to God the Father: "Send forth Your light and Your truth." What, then, is that light, and what is that truth? Hear the Son Himself saying: "I am the light, and I am the truth." But if the light and truth of the Father, that is, the Son, is sent to us, how is He not another than He, as far as concerns His own proper hypostasis, even if He is one with Him in identity of substance? For if some think that the matter is not so, and that Father and Son are one and the same, why did the Psalmist, inspired by the divine Spirit, not use another manner of prayer when he cried out: "Come to us, O Light and Truth"? But since he says "send forth," he would clearly, then, know of one sending and another being sent. And the manner of the mission should be understood in a way befitting God.

ANOTHER.

CHAPTER III.

^B and who therefore produce from a dead heart, not the life-giving word of pious contemplation, but whatever looks and gazes toward death: "For their tongue is a piercing arrow, the words of their mouth are deceitful." As if, therefore, someone were to rise up against the words of truth, and were to address the holy evangelist in this manner: "The Word was indeed, O good sir, with God; so be it: for we believe those things which you write about this. But let the Father exist and subsist properly, and likewise the Son in similar fashion. What therefore must we consider the Word to be by nature? For to be with God does not absolutely signify His essence. Since, however, the divine Scriptures preach one God, we shall attribute this to the Father alone, with whom the Word was." What, then, does the herald of truth say to this? Not only, "The Word was with God," but "the Word was also God," ^C so that by the fact of His being with God, He is recognized as another than the Father, and is believed to subsist as Son properly and in His own right; but by the fact of His being God, He is understood as consubstantial and as existing from Him by nature, inasmuch as He is God and has proceeded from God. For it is impossible that, while there is one divinity acknowledged by all, the holy Trinity should not necessarily ascend to an identity of nature, and in this way be referred to one concept of deity. He was, then, and He did not become God later, but was from old; for if it holds that to be God is necessarily followed by being from eternity—since that which has occurred in time, or has been brought into the nature of things from non-existence, would not be God by nature. ^D Since, therefore, the Word of God has eternal existence through "the Word was," and has consubstantiality with the Father through "the Word was God," how great a punishment and penalty must we deem those to be liable to, who fancy Him to be in any way minor or even dissimilar to the One who begot Him, and who do not shrink from progressing to such a pitch of impiety that they dare to proclaim this openly, neither knowing what they say nor of what they make such confident assertions? For we shall know again from the following sequence of ideas that the Son, who is from the Father and is so in truth, is in no way lesser than the Father.

OTHER

^A that the Father is not perfectly wise, not perfectly powerful, not perfectly light, not perfectly truth, not perfectly just, and indeed not even of perfect counsel—if, I say, the Son does not appear perfect because He possesses that which is lesser, even though He is all these things to Himself—surely to think or to say such a thing is impious. But the Father is perfect because He possesses all things perfectly within Himself; therefore, the Son also is evidently perfect, being the wisdom, the power, the light, the truth, the justice, and the counsel of the Father. And if He is the one who fulfills the perfection in His own Begetter, how could He be conceived as lesser?

ANOTHER. If the Son, being lesser than God and Father, is worshipped by us and by the holy angels, we shall be caught worshipping two Gods, since that which is imperfect can never coalesce in identity of nature with that which is perfect. ^B There is a very great difference that separates things that are not the same by nature according to the definition of nature. But our faith does not admit a multitude of gods; rather, God the Father is one, with the Son—and clearly the Holy Spirit also—ascending into unity with Him; therefore, there is no longer any accusation to be found in the Son. For how could He still admit of being lesser, He who is joined [natura-wise, that is, naturally] into unity with the perfect Father and into identity of essence?

ANOTHER. If the Son is the fullness—"for out of His fullness we have all received"—in what manner will He admit of being lesser? For contradictory things cannot at once consist in one and the same subject.

ANOTHER. If the Son, while having less, fills all things, where will that greater capacity of the Father be situated? ^C It will be permitted to speak even more corporeally, as if by way of example, since the greatness and diminution of incorporeal things is understood otherwise.

ANOTHER. If God is that which is above every name, and the Son, being the heir of this, does not have the ability to be perfect because He is lesser, then being above all things is nothing great, yet this is what God is. But it is absurd to think or say this; therefore the Son is perfect, as being above every name, and God.

ANOTHER. If the divine nature is devoid of quantity, and the "lesser" is customarily found in things that have quantity, how could the Son, being God, be conceived as lesser according to nature? For He will not be outside of quantity, ^D even if they say that He has less with respect to the Father.

ANOTHER. Blessed John says concerning the Son, that "He gives not the Spirit by measure," to those who are worthy of course. Since, therefore, there is no measure in the Son, He is therefore immense, and as God He surpasses every comprehension that is understood in terms of quantity. How then is He lesser, He who is not measured?

ANOTHER. If the Son is lesser, and the Father is greater, they will surely work for the sanctification of us who are being saved in different and proportionate ways according to the measures that each possesses. And the Father will sanctify in a greater way, while the Son, according to His own self, in a lesser way. There will therefore be

^A a double Spirit, less in the Son but greater in the Father. And those who are sanctified by the Father will be perfectly sanctified, while those who are sanctified by the Son, in turn, will not be perfectly sanctified. But there is much absurdity in these lines of reasoning. For the Holy Spirit is one, and there is one perfect sanctification, which is naturally provided by the Father through the Son. Therefore, He who has the same operation as the perfect Father is not lesser, nor is He who possesses the Spirit of the Father as a good of His own nature, living and subsistent, just as, indeed, the Father is as well.

ANOTHER.

ANOTHER.

Other simple and unconnected points.

^A is the Father, and the Son is life in like manner, how is He less than the Father? For that life is not perfectly within us, even if Christ dwells in the inner man; for believers are in some sense dead in part, since it is not life perfectly, if the Son has what is less. But since it is necessary to drive the absurdity in these matters as far away as possible, we say that the Son is perfect, being equal to the perfect Father because of the sameness of substance which admits of no variation.

Another. If the Son is less than the Father, He is therefore not of the same substance; He is then another by nature and altogether alien; therefore He is not the Son, nor even God at all. For how could He justly be called Son if He is not from the Father, or how still be God if He is not from God by nature? What do they say here—those who reject faith in the Son, but insist that they believe in the Father, claiming that they have rather slain the Son? Yet since faith is in the Son, we are still ^B likely to be in error, not having known the true God. But this is absurd. For in believing in the Son, we believe also in the Father and in the Holy Spirit, of course. The Son, therefore, is not alien to God and the Father, as being lesser, but is one with Him, because He is from Him by nature, and is for this reason equal and perfect.

Another. If the God Word who shone forth from God the Father is true Son, it is absolutely necessary that our adversaries, even against their will, confess that He exists from the essence of the Father; for this is what true sonship signifies. But then how is such a Son less than the Father, if He is the fruit of the essence, which in no way receives "less" within itself? For all things are perfect in God. But if He is not from the essence of the Father, He is not then the Son, but a bastard, as it were, and one of a false ^C name. But then neither could the Father Himself be justly and truly called Father. For if there is no Son according to nature, through whom He is Father, how could He be conceived as Father? But this is absurd. Yet God is true Father—for this is what the divine Scriptures cry out everywhere—therefore the Son is by all means He who is from Him naturally. But if this is so, He is not lesser; for He is of the same substance, as being Son.

Another. God does not have the name of "patria," or paternity, from us, but rather we appear to have received it from Him. For faithful is the word of Paul, crying out thus: "From whom every paternity in heaven and on earth is named" (Eph. 3:15). Since God is the most ancient of all things, we are clearly named fathers by a certain imitation and likeness, because we have been made according to His image. But tell me, how then, if those who have been made according to His likeness are fathers of their own children by nature, ^D does this not also exist in the archetypal image, to which we have been conformed? And how could anyone grant that the name of "patria," or paternity, has passed from God even to others, if He is not truly a Father? For if it were so, the very nature of the thing would appear to be completely inverted, and we would be attributing the title of Father to Him according to our own likeness, rather than He to us. For reason compels us to confess this.

^A Thus, that witness to the truth lies, who says that all fatherhood in heaven and on earth is from Him. But to say this is most absurd. For He is truthful who says with great confidence: "Do you seek proof of the Christ who speaks in me?" And from God the name of fatherhood flows down even to us. Therefore, He is Father of the Word by nature; but He begat not one unlike Himself, so that there should be anything less in Him than in Himself. For we, having been made in imitation of Him, are less than He, but those who are born of us are equal to us according to the rationale of nature.

^B ALIUD. Let not the crafty heretic play with the truth, nor by confessing the Son of God to be the Word, bestow honor upon Him in words only, denying that He is from the substance of the Father. For how is He plainly the Son, if He is not so by nature? Either, then, let them, having removed the mask of hypocrisy, blaspheme openly, confessing neither God nor Son; or, if they are convicted by the authority of the Scriptures and touched by the doctrine of the saints, let them revere the truth and call Him Son and God, and let them not think Him less than the Father. For how shall He receive less with respect to God the Father, seeing that the Word is God? For man is also called the son of man, and is so, but he will not therefore be less than his father, in so far as he is man. For man, in relation to man, in so far as he is man, is not greater or less; nor perhaps is an angel to an angel, in so far as he is an angel, nor is any other thing in respect of another which is of the same nature and has obtained the rationale of the same essence. Therefore, if He is truly the Son, it is necessary to say that He is from the substance of the Father, naturally bearing all His properties in Himself: and if the Father is God by nature, then the Word begotten from Him is also God by nature. ^C How then shall God be less than God, and that being the very thing which is God?

ALIUD. Whence, I ask, have you such audacity, O you, as to say that the Son is of an inferior condition than the Father? Or how indeed shall He possess less? Surely no one, even one who is most deranged, would think to say so as regards the time of existence. For the Son is before the ages, and He Himself is the creator of the ages: nor can He by any right be considered to be circumscribed by time, who has a generation older than any time. But neither will He be inferior to Him in the quantity of magnitude: for the divine nature is understood to be, and is, devoid of magnitude, quantity, and body. How then shall inferiority be shown in the Son? In glory, perhaps, some one will say, or in virtue, or in wisdom; let them say, therefore, how great and of what size is the Father in these things, so that I may say it, that the Son might finally be understood to be less when compared to that measure: or if He is in incomprehensible and immense goods

^A and far exceeds the measure of our understanding, whence do the Arians, who dare everything rashly, say the Son is less, in order to overturn the dignity that natively belongs to Him? For the lesser is known by comparison with the greater. But since the dignity of the Father cannot be measured, how will you show a diminution in the Son?

ANOTHER.

ANOTHER.

ANOTHER, by reduction to the absurd. ^A Showing Himself equal to God and the Father, Christ says somewhere to His own disciples: "He who has seen me, has seen my Father." But how is He, who is such by nature as He truly asserts Himself to be, to have any diminution, as some foolishly imagine? For if, being lesser, He shows the Father in Himself with no distinction intervening, the diminution will pertain to the Father, who appears in an immutable image, namely the Son. But this is absurd. Therefore the Son is not lesser, in Whom the Father is expressed as existing perfectly.

ANOTHER. How could the Son, who without reproach says: "All things whatsoever the Father has are mine," and again, on turning His prayer to God and the Father: "All my things are yours, and yours are mine," receive anything as less than the Father? For if, as some rashly assert, the Son is truly lesser, because He speaks the truth when saying to the Father: "My things are yours, and yours are mine," then the diminution would fall upon the Father, and the greater likewise upon the Son, by a promiscuous order of things, since in the one are found those things that are in the other, and what is the Father's, this also is the Son's. And again, whatever seems to be proper to the Son, that is the Father's. Nothing, therefore, would prevent us from saying that the Father is lesser than the Son, and the Son greater than the Father. ^B But this is most absurd even to think of. Therefore, He who has common prerogatives of essence with the Father is equal, and not lesser.

ANOTHER, from the same. If all things that the Father has, these are all the Son's, and in the Father is perfection: the Son, who has the things that are the Father's property and excellent, will also be perfect. Therefore, He is not inferior, as the heretics impiously believe.

ANOTHER, by reduction to the absurd, with a syllogistic complication. Let those who bring upon their own heads an unquenchable flame tell us—they who turn away from the right reason of divine dogmas, and devise the craftiness of various arguments for the deception and subversion of the simpler-minded—whether, in the final analysis, the Father is better than the Son, since He is greater than He, if the Son is lesser, as they drivel, or not. ^C But I believe they will surely confess that He is better. Let them say, then, what excellence the Father could be seen to have in the fact that He possesses the greater, if He is not better. For if it is nothing at all, all that censure of the Son is finally resolved. But if He excels greatly, He is therefore better, as one who possesses the greater. Let them answer, then, and teach us, if they are truly wise, for what reason the Father, when He begot the Son, did not beget Him as equal to Himself, but as lesser. For if it seemed better to have begotten a Son equal to Himself in all things, who would prevent Him from doing so? For if something had prevented Him, they will necessarily have to confess, even against their will, that there is something greater than the Father. But if nothing at all prevented Him, yet, being endowed with power, and knowing it to be better ^D that He...

^A should beget one His equal, preferred ^A the lesser, then He is seen to be led by envy and malice; for He did not wish to give equality to the Son. Either, therefore, the Father will be impotent in the generation, or He will be envious, as is clearly gathered from the reasoning, if the Son has less, as they assert. But this is absurd; for the divine and immortal nature is exempt from every passion. Therefore, the Son is not lesser, lest He lose equality, since in no way did the Father lack the strength to beget a Son equal to Himself, nor was He hindered by envy from wishing that which was better.

ALIUD. The Saviour Himself says somewhere that He is in the Father, and the Father in like manner in Him. But it is manifest to everyone that this is not to be understood as if one body were in another body, or one vessel in another, thus containing ^B the Father within the Son, or again, shifting Him over in some manner to the Father, while he appears in that one, and that one in him. Rather, it is seen as in an identity of substance that is in all respects similar, and in a natural unity and likeness, just as if someone, contemplating his own form in an image and admiring the exquisite likeness of his own countenance, were truly said to cry out: "I am in this tablet, and the tablet is in me." Or as if the sweet quality of honey, impressed upon the tongue, were to say of itself: "I am in the honey, and the honey is in me"; or as if heat, naturally proceeding from fire, were to utter a voice and say: "I am in the fire, and the fire is in me." For each of the things mentioned is separable by the intellect, but it is one nature, and one proceeding from one in a certain inseparable and continuous progress, just as it ^C appears to be separated from that in which it is; nevertheless, although they present this mode of conception, one is seen in the other, and both are the same as regards substance. If, therefore, because of the most perfect identity of substance, and the all-encompassing likeness of character, the Father is in the Son, how shall the greater be contained in and seen in the lesser, as they wish the Son to be? Since, however, He is wholly in Him, the Son is surely perfect in every way, who receives the perfect, and is the character of the great Father.

CAP. IV

"This was in the beginning with God." The Evangelist makes a summary, as it were, of what has already been said. By adding "This," he seems almost to shout: "That which was in the beginning, that Word with the Father, God existing from God, this, I say, and not another, is He concerning whom we have proposed to make discourse in this book." Moreover, he does not seem to have added "This was" ^D in vain to what has been said, as he is the recipient of the perfect [Father], and the character of the great

^A truth, in that he foreknew, as it seems to me, and as one may say in truth, that certain workers of perdition would arise, snares of the devil, traps of death, dragging down into the chambers and depths of hell those who, through ignorance, attend to what they belch forth from their evil heart. They will stand up, and will even rise up against their own head, saying that the Word inherent in God the Father is one thing, and the Son and Word—through whom God works all things—is another, highly similar and very like that inherent one; so that there is thought to be a Word of the Word, an image of an image, and a radiance of a radiance.

Since the blessed evangelist has already heard them uttering such impious things and is reasonably moved against the immense fury of their writings, after having already established and, as was fitting, signified in many words that the one, only, and true Word is from God, and in God, and with God, he immediately adds: "This was in the beginning with God," meaning, of course, the Son with the Father, as inherent, as from his substance, as the Only-begotten; ^B this [Word], as there is no second [Word]. But since I think it is worthwhile for us, who endeavor to make plain such impiety, to expose their blasphemy in its nakedness, for the security of the more simple (for whoever learns this will be on their guard and will leap over it like a snake hidden in the middle of the road), I will usefully set forth their doctrine in the form of antitheses. For in this way, their arguments will be refuted in sequence, by whatever methods God, who grants wisdom to all, may provide.

The opinion of Eunomius concerning the Son of God.

The Only-begotten, he says, the Son of God, is not strictly His Word; but that internal Word of God and the Father moves within Him and is always. And he who is said to be begotten of Him as the Son, receiving His internal Word, has learned and known all things, and by resemblance to Him is called, and is, the Word.

Then, to confirm, as he thinks, his own impiety and perverted opinions, he weaves together certain syllogisms ^C so that, as it is written, the wretched man is bound by the chains of his own sins.

If the Word, he says, in God and the Father is natural and internal, and it is the Son himself, and He is consubstantial with the Begetter, what now prevents the Father from being, and being called, the Word, as being consubstantial with the Word?

ITEM: If the Word of God and the Father is the Son, and there is no other besides Him, by what Word, he says, is the Father found speaking to Him: "You are my Son; today I have begotten you"? For it is evident that the Father did not speak to the Son without a word, since everything that is said is surely said in a word, and not otherwise. And the Savior Himself says somewhere:

^A “Because I know the Father, and keep His word.” And again: “The word which you hear is not mine, but His who sent me.” Since, therefore, the Father speaks to Him in a word, and He Himself also confesses at one time that He keeps the word of the Father, and at another time, again, that the Jews did not hear His word, but that of the Father: how will it not be clearly evident to all that the Son is one thing, and the engrafted Word—or rather, the Word in the intellectual generation, of which the Son is a participant and by which He is filled, and is therefore called the uttered Word and the expressive [image] of the Father’s substance—is quite another? Such are the evils that the senseless man weaves for himself, and he is not ashamed to contradict all the divine Scriptures together, showing the written word to be true concerning himself: “When the ungodly comes into the depth of evils, he scorns.” For indeed he has truly plunged into the depth of wickedness out of folly, the enemy of God, neither ^B allowing himself to be set upright by the truth, but wavering in the rottenness beneath his own fallacious reasonings. For we shall know, through what follows, that the only-begotten Son of God and the Father is, in his own right, His Word.

Refutation of the error of Eunomius

The insane heretic is dull-witted. For how could wisdom enter into a malicious soul? Or what, I ask, could be more malicious than these men who, as it is written, turn away their hearing from the truth and are easily swept along toward the fables of their own thoughts, so that they might justly hear [the reproach of those] who do not speak from the mouth of the Lord: “Woe to those who prophesy from their own heart, and not from the mouth of the Lord.” For who, speaking from the mouth of the Lord, says “anathema to Jesus”? This is precisely what some do, ^C impudently trampling upon the dogmas of piety and, as one of the holy prophets said, perverting all that is right. For they say that one thing is the natural and engrafted Word in God and the Father, and another thing is He who is called Son and Word. And to prove their opinion—or rather, their unbridled impiety—they bring forward our Lord Jesus Christ speaking in His discourses to the Jews: “Because I know the Father, and I keep His word.” And in addition to this, that which was said to Him by the Father: “From the womb, before the morning star, I have begotten you.” Then, they say, erupting the poison from their own father: If the speaker is one thing in relation to him to whom He is speaking, and the Father speaks to the Son through a word, then the engrafted Word in which the Father performed His speaking must be other than Him. And again: If the Son Himself, they say, persisted that He keeps the word of the Father, how then would the one who keeps it not be different from the one who is kept? ^D To these things it is perhaps not difficult to reply: “For the Lord will give a word to those who preach it with great power.” But it would behoove those who suffer from such great ignorance to remember the one who says: “O you who have forsaken the straight paths, that you might walk in the paths of darkness!” It is proper for us, however, to cry out to Him who is in the heavens...

the guide in the mysteries: ^A “Turn away my eyes, that they may not see vanity.” For vanity indeed, and babbling, and nothing else, are those things which are uttered out of their ignorance. For the Son did not say that He keeps the Word of the Father as if He had some other Word from the Father within Himself; nor did He ever assert that He came to us as one bearing some sort of pedagogue; but He asserted that He exists alone by nature in the Father, and in turn has the Father likewise in Himself, with no one intervening: ^B “I,” He says, “in the Father, and the Father in Me”; not the implanted Word, nor some other Word, but the Father in Me. How, then, should one understand what was said by Him to the Jews? Someone might ask us, and very reasonably. To this, indeed, we shall answer by stating the things that come to our mind in accordance with the truth of the matter. The Savior was teaching the most stubborn people of the Jews, and gradually drawing His hearers away from legal worship, frequently exclaiming: “I am the truth,” ^C saying, as it were: “Cast off, O you people, the legal yoke; accept worship in spirit; let the shadow now pass away, let the type move far off, the truth has shone forth.” But it did not seem to all that He was acting rightly by overturning the precepts of Moses—or rather, by leading them to what is truer—insomuch that some even said openly: “If this man were from God, He would not break the Sabbath,” which was undoubtedly to condemn of sin Him who knew it not. Therefore, by dispelling the furies of such Jews of this kind, He removes all haughtiness from His speech and wishes to teach humbly, and not openly, that He who knows no sin, the Son, would do nothing contrary to the will of God and the Father. ^D Truly, lest by saying more plainly, “I know no sin,” He might incite them again to rage against Him with stones—for in their inflamed and boiling anger they would have immediately said: “It belongs to the one God alone not to sin, but you, being man, do not speak those things which befit God alone”—which they indeed did on another occasion, saying that they rightly sought to stone Him because, being man, He made Himself God; therefore, the Savior, especially since He had become man and was, as it were, subject to the law along with those under the law, spoke the word that He keeps the Father's command, saying, as it were: “Nowhere will I transgress the will of the Father. For in the transgression of the divine law, sin occurs; but I do not know sin, since I am God by nature. Therefore, while I teach, I do not grieve the Father.” Let no one, then, blame Him who is indeed the Lawgiver by His own nature, but who observes the law on account of the likeness He has with us. Moreover, He says that He knows the Father, not simply, as we do, without deeper scrutiny, but He affirms that He knows the Father’s nature from the very fact that He Himself is what He is. Since, however, He knows that the Father is ignorant of change, He knows also, of course, that He Himself is immutable from the immutable Father. But as for the One who knows not change, how can He be said to sin, rather than to stand firm in the own gifts of His nature? Vain, therefore, is the calumny of the Jews, who

imagine that the Son holds an opinion different from the will of the Father. For, as He says, He keeps His word, and is ignorant of sin by nature; for He knows that the Father cannot suffer this, to whom He is consubstantial, as the true Son.

And since they also attach ^A to this the objection from the passage: "From the womb before the morning star I have begotten you," come, let us again unfold the account of piety on this point. For one ought not, merely because the Father says such things to the Son, necessarily to think that the Word is inherent in Him, but that the Son is something other than the Word. But let us first consider among ourselves that the prophet, having practiced speaking mysteries in the Spirit, plays the role of the Son for our benefit, and introduces Him as hearing from the Father: "You are my Son," and what follows. Nor, indeed, does a mode of speech fashioned according to human custom force us to conceive of two Words; but by attributing the necessity of such an economy to our own customs, we shall—if we are acting rightly—accuse the weakness of our own nature, for it possesses neither words nor ways of contemplation that can ^B exactly explain mysteries deeper than our intellect, or that are powerful enough to interpret things pertaining to the Godhead blamelessly. But we shall again leave it to the divine nature to surpass our mind and word, not as thinking we understand the things concerning It as they are spoken, but as it befits It, and as It wills.

Or if some of the unholy heretics think that we make a wrong use of such words, and do not allow the mode of speech to accommodate itself to our custom, they shall justly hear: "Let the Father be thought of according to our manner of generating; let not the womb and the birth-pains be denied to Him. 'From the womb,' He says, 'before the morning star I have begotten you' ^C (Ps. CIX, 3)." But perhaps they will all say that by our similarity, the genuine birth-pains of the Father upon the Son are signified. Therefore, let that also be understood piously, even if it is spoken in a human manner, and their bitter and impious objection is dissolved. These things, as I think, would suffice. But since we have deemed it necessary that the objections devised from their perversity be knocked down, like a swarm of enemies, by the correctness of the pious dogmas, come, let us set them forth each in its proper order, raise up the counter-argument, and arm the truth, which is always victorious, with teachings more fervently against them: the objection, in turn, as if by syllogisms ^D of those who solve it, is set before us, urging the sobriety of the Word to go into a more accurate examination, and like the flow of some river, carrying the good eagerness of those who meet it—those who wish to learn to resist—down to the slope.

Opposition, or objection of the heretics.

Unless, they say, there exists in God and the Father a Word, both substantial and internal, other than the

^A only-begotten Son who is himself called the Word according to his likeness, a certain absurdity will follow from this. And those of us who think rightly must acknowledge that if the Word is consubstantial with the Father, and the Father with the Word, then nothing further appears to prevent the Father from being, and being called, the Word, as being consubstantial with the Word.

Solution of the objection.

No reason, O good people, will force us to think that the Word should be considered, called, or believed to be the Father, just because he is consubstantial with the Word. For things that are of the same nature do not by any means undergo mutual change or a confusion, as it were, of one into the other, such that the things signified could be contracted from a plurality into a unity, or from a duality into a unity. For ^B just because our first ancestor Adam was consubstantial with the son born of him, the father does not for that reason pass over into the son, nor does the son in turn return into the father; but as a being existing with him, he will, as it were, refer his own property to the unity of substantial quality, and a certain son will be understood as being from a certain father, while the father in turn will appear to be the progenitor of someone. But if you think you are devising something sharp here, and that consubstantiality will necessarily force the consubstantial thing to be one and the same with that to which it is consubstantial, and will allow for no distinction—so that each thing is [what it is] in itself and in that in which it is—then what led the Judge of all not to punish the father for the son, nor to exact penalties from the son for the father? "For the soul," he says, "that has sinned shall die; but the son shall not take up the iniquity of his father, nor shall the father take up the iniquity of his son." Since, then, the sentence of the just Judge does not cast the Father, who is consubstantial with the Son, into the place of sonship, nor does it establish the Son in the position of fatherhood, but knows each one separately, with neither this passing into that, nor that in turn into this, although there is one substance in both: it is manifest, then, that there is no manner in which God and the Father could be forced to be the Word, merely because He is consubstantial with the Word. For He remains clearly in Himself, that is to say, Father, even if He who was born from Him is understood to be and is the Word, and therefore the Son, so that the divine things may not appear worse than our own.

^C

ANOTHER, by way of objection, by reduction to the absurd.

The Son, as being in no way different from the Father, but existing as His most absolute image and the character of His substance, says to His disciples: "He who has seen me has seen the Father." But if, being of such a kind, he is consubstantial with the Father, and if consubstantial things always admit of a flowing together into one another, then nothing, as it appears, will prevent the Father from being considered the Son, inasmuch as He is consubstantial with the Father, and one who can, by nothing hindering it, pass into him, if indeed the [nature of] consubstantiality [permits it].

^A Well then, let the Son be understood to be the Father, and let Him even say, as already being this, to Him who is truly the Father: "From the womb before the morning star I have begotten you," and let Him take unto Himself simply every utterance proper to the Father. If this comes to pass, the whole [divine essence] is already confounded, and that which always remains the same, that is to say, the holy and consubstantial Trinity, will from now on be compressed into a monad, if whatever belongs to each properly and individually is to be obliterated by the argument of consubstantiality, and the identity of nature is to overthrow the distinction of the persons. But this is absurd. Therefore the Father will not be the Word, even though He is consubstantial with the Word; but He will remain immutable, being that which He is, even if He has with His own Word a sameness of nature, that is, consubstantiality. And thus the objection of those people is shown to be groundless.

ANOTHER. If every word is the word of someone—of one who pours it forth from the tongue, clearly, or who belches it forth and brings it forth from the heart—and if the Father were to be the Word, since He is consubstantial with the Word, He would then be His own Word, or rather, the word of no one, or else He does not exist at all. For how will He be a Word, when there is no one whose Word He is? But this is absurd. For the divine and undefiled nature will never be capable of non-existence, nor will the Father ever pass over into the Word, even if He is consubstantial with the Word; but He will remain the Father, whose Word the Son is. ^B

ANOTHER. If the divine nature is believed to be void of all change and alteration regarding the account of its subsistence, how will the Father, as if leaving His own proper place, pass over into being the Word? For he would be subject to change, having necessarily suffered this, and He would not be the same, not having kept that which He was from the beginning. If this is absurd—for to be altered is utterly foreign to the divine nature—then the Father will not have the change into the Word, but will be Father always, having the immutable and unalterable as God. ^C

ANOTHER from the same, expository. Showing Himself to be the true God who has shone forth from the true God the Father, the Only-begotten Word of God and Son says, "All things," He says, "whatsoever the Father has are mine." Furthermore, the Son is the heir of all the properties that exist naturally in the Father, and exists from Him by nature; but yet He will never possess the being Father—for this too is one of the things that belong to the Begetter—but the Son will remain, lacking nothing of the things that belong to the Father, even if He is not understood as Father, ^D and having in Himself perfectly all things that are proper and peculiar to the Father's substance. Therefore, saying this same thing of the Father, we assert that while He indeed has all things that are of the Son naturally, He can never be the Son, nor pass into the nature of the Word, but, being immutable by nature, He remains that which He is, so that besides the fact that He is God,

^A and Father, He exists as immutable, having within Himself the Word who has shone forth from Him, that is to say, the Son.

OTHER

Oppositio, or another objection of the heretics.

Not rightly, they say, do you inveigh against us as if we thought incorrectly, when we say the word implanted in God and the Father is other than the Son, although you hear Him clearly saying in the Gospels: "I know Him, and I keep His word." But if, as He Himself confirmed, He keeps the word of the Father, He will necessarily and in any case be another than Him, since that which is kept must necessarily be other ^D than that by which it is kept.

Various solutions, by which it is clearly shown that the Word is the Son of God and the Father.

Unless the Only-begotten Son of God and the Father is Himself His Word; but something else is in God besides Him, which they call internal, let those who show the contrary opinion tell us whether that word which they foolishly invent exists hypostatically or not. For if they say it subsists by itself in its own hypostasis, they will absolutely confess two

^A Sons. But if they say it lacks a hypostasis, since there is nothing intervening and partitioning the Son, how will he be third from the Father, and not rather immediately, as Son to Father?

ALIUD, to the same effect. The adversaries argue that an internal Word exists in God the Father, through which, as they most foolishly suspect, the Son is instructed in the Father's will; but it is worth considering with what madness this dogma of theirs labors. Now, we must philosophize on this matter in the following way: the name "Father," when related to the Son, necessarily admits nothing intermediate. For what will stand between Father and Son, or conversely between Son and Father? But if, according to their ignorance, an intervening will and an internal Word (which they also say is the interpreter of this will) partitions the Son from the Father, then the Father will no longer be considered Father at all, nor the Son the Son, ^B if we consider both the will of God and the Word that interprets it to exist in their own hypostases. But if we allow that they exist without a hypostasis, then the Son is immediately and directly in God the Father; where, then, will this internal Word end up, or what place will that will have, which is considered to be something other than the Son?

ALIUD, by reduction to the absurd. We believe the holy and adorable Trinity to be consubstantial, even if the rage of the heretics does not allow it. But it must be admitted, I think, that things of the same substance obviously agree with one another in respect of their natural properties. If, therefore, as some rashly teach, there is in God the Father an internal Word other than the Son, the Son will ^C assuredly also have an internal Word in himself, as being his image and an exact impress of his substance, as it is written. But the holy Spirit also will have one likewise, by the same logic. Thus we find a doubled Trinity for ourselves, and at last the divine nature appears to be composite. But this is absurd; for in simple substances there is nothing outside themselves. Nothing, therefore, will prevent the holy and consubstantial Trinity from being united together immediately and directly, with nothing intervening.

ALIUD, more explicitly. When divine Scripture places articles before nouns, it then signifies one thing, which alone is properly and truly what it is said to be; but when it does not place the article, it designates something more general, for example (for this is also our proposed task to demonstrate clearly) "many gods are called gods." But when it is said with the article ^D "the God," it signifies the one who alone exists and is properly so. But when it is said more simply and without the article, it perhaps signifies one of those who were called gods by grace. The same should be thought when, for example, we say "many people," but when the Savior says, with the article, "the Son of man," the Word, as one calculated from myriads, himself...

^A signifies. Since names have this mark in the divine Scripture, how then are we to understand the statement, "In the beginning was the Word"? For if every word ^B of God is meant by this to exist in the beginning, let them show it, and we shall be talking nonsense; but if the evangelist, by prefixing the article, indicates one who exists uniquely and properly, crying out, "In the beginning was the Word," why do they vainly contend, introducing something else, only to cast the Son out from the substance of the Father? It is fitting to avoid the foolishness of the heterodox when observing their absurdity.

ANOTHER PROOF, showing that the Son is not formed according to the internal Word, as they say, but is the image of the Father Himself.

If the Only-begotten Son of God is therefore Word and is so called, as they wish, because He receives the internal Word of the Father and is, as it were, formed toward It, why does He not appear saying to His own disciples, "I and the Word of the Father are one: he who has seen me has seen the Word of the Father"? Since, however, passing beyond all things, He likens Himself alone to the Father alone, with no intermediate being, the Son will be considered ^C to be like the Begetter Himself, and not like some other thing separate from Him.

Objection from the words of the adversaries.

"We find," they say, "that the Son is other than the internal Word of God; we are led to this conclusion, not by our own reasoning, but by observations of divine Scripture. For what shall we say when we hear the Son saying to the Father, 'Glorify thy Son,' and the Father answering and saying, 'And I have glorified it, and will glorify it again'?" Do we not openly confess that the Father answers the Son in the Word? How, therefore, is that through which the Father answers the Son not something other than the Son?

Various solutions to this objection.

The impious heretics are worthy of admiration, or rather, even of lamentation, and the prophetic saying falls upon them: "Weep not for the dead, nor lament for him." Weep and lament for him who thinks and speaks such things about the Only-Begotten. ^D For what is more miserable than these, if they suppose that this was properly and truly the voice of the Father, which not only the Savior heard, but even the multitude of the Jews standing around, and indeed the chorus of the disciples themselves? It would have been better for them to reason otherwise about divine prerogatives, and not to attempt to subject things that are above us to our own laws. For a corporeal voice strikes the hearing of the body, and the sound of lips bursting into the air, or produced by some other instrument. But the will of the Father, which in ineffable voices dwells gently and, as it were, in the mind, the Son, who exists naturally in Him, alone knows, as being His wisdom. To believe that God uses a voice formed by the striking of air,

^A is utterly absurd, if we consider that things which are above the creature must be preserved in the nature that is supreme over all. Otherwise, our Lord Jesus Christ Himself did not say that the voice was that of God and the Father, nor did He indicate that He needed another's interpretation in order to be able to learn the Father's will, saying: "This voice came not because of me, but for your sakes" (John XII, 30). Indeed, He ought rather to have said—O good people, if that opinion of yours about God is correct—"You have heard with me the voice of the Father." But now, by turning the meaning to the exact opposite, He confesses that He Himself did not need a voice, but asserts that it came into being rather for their sakes, not that it was uttered by the Father, but that it was made also for their sakes. And if God and the Father works all things through Him, then this, too, was certainly done through Him—or rather, He Himself was the voice, not revealing the Father's will to Himself (for as Son, He knew it), but for the ears of those standing around, so that they might believe.

ALIUD

ALIUD

ALIUD

^A has known, except the Spirit of God which is in him. Since, therefore, the Holy Spirit, who searches out all things, is not only of the Father, but also of the Son, how can the Son henceforth be ignorant of anything that is in the One who begat Him, having within Himself naturally the Spirit who knows all things? It will therefore seem entirely vain to suppose that the Son learns the will of the Father from another, and the need for the Word who—according to their lack of learning—intercedes to no purpose, will be altogether nullified. For the Son knows all things from Himself.

ANOTHER.

ANOTHER.

CHAPTER V. That the Son is Creator by nature with the Father, as existing from His substance, and not assumed as a minister.

^A 1, 3. *All things were made by Him, and without Him was not anything made.*

Having overturned the complicated problems of the ungodly heretics, and having woven for us a subtle and most accurate discourse concerning the Only-Begotten, the blessed evangelist comes to another snare of the devil, compacted of ancient deceit and extending to us the sting of the polytheistic error; a snare which has wounded and brought down many, and having found the way of perdition, and having opened the wide and spacious gate of death, it has heaped together in herds the souls of men into Hades, and has set them before the devil as a rich feast, and brought to him choice foods. For since the sons of the Greeks, addicted to the wisdom of the world, and possessing the spirit of the prince of this age fully in their minds, were carried away into polytheistic error, and turned away from the beauty of the truth—being like those who walk in darkness and gloom, and having fallen into the pit of their own ignorance, worshipping inanimate idols, and saying to the wood: “Thou art my God,” and to the stone, “Thou hast begotten me”—and others again, sinning in a way related to those, but practicing a more sophisticated error, thought it necessary to worship the creature rather than the Creator, and attributed the glory befitting the divine nature alone to the elements produced by it ^B—necessarily the Theologian introduces to us the Only-Begotten as Maker and Creator by nature, saying that all things were made through Him, and without Him nothing came into being, in order that he might close the way forward to their deceits, and might show to those who do not know the Cause of all things, that by the very things through which he says the creation was made, he might clearly instruct them that He who calls them to existence is other than the creation itself, and by ineffable power brings things from non-being into birth. For it was thus possible, therefore, from the beauty of the things created, to see the Artificer in a manner suited to the subject, and to know the truly existing God through whom all things have already been made, and through whom they are preserved once created. Against the idolatry of the Greeks, therefore, I believe the evangelical discourse has been rightly led out like an army on this account, and for this reason we believe the Only-Begotten is asserted to be Maker and Creator by the voice of the saint. But since it is consistent to understand also the perverse sophistries of the heretics, I think it is fitting, while looking toward their customs, to say a few things again.

*All things, he says, by Him were made, and without Him was not anything made.*

He attributes this divine dignity also to the Son, showing Him to be both consubstantial with God the Begetter in every respect, and asserting that all things naturally inherent in the Father exist also in the Offspring; so that God from God is truly understood, not as we ^{C D}

consider him as having an adventitious appellation, and added to us by grace alone, according to that saying: “I said: You are gods, and all of you the sons of the Most High.” ^A For if all things were made through Him, He Himself must be distinct from all things. For when it says “all things,” there is nothing that is not comprised within those “all things,” just as the blessed Paul also is found to have understood the term “all things.” For when in one of his epistles he was speaking of our Savior, and saying that all things were put under His feet, he well and truly adds: “For in saying all things, He left nothing not subject to Him.” Therefore, since we believe that all things were made through the Son, we should not conceive of Him as being one of the “all things,” but rather we shall judge Him to be placed outside of all things, and separating Him from the nature and species of created things, we shall confess that He is nothing else but God by nature out of God. For what would one grant to exist between God and the creature (and I do not speak of it in terms of substance, for the difference is vast, but only in that it is thought of as something else)? Or what other place will the Son have, who surpasses the nature of created things, or rather, who is Himself the Creator? For all things were made through Him, as through the Power and Wisdom of God and the Father, not indeed hidden in the nature of the Begetter, in the way that wisdom and virtue exist in man, or subsisting properly and by itself, but nevertheless proceeding ineffably from the Father in the manner of generation, so that He may also be understood to be truly the Son, the Wisdom and ^B Power of the Father. But even if the blessed Evangelist says that all things were made through Him, I do not think that the things which are said of Him will be damaged by that statement. For because created things are said to be made through Him, the Son is not therefore to be judged a servant ^C and a minister of alien wills, lest He should cease to be held as Creator by His own nature, or appear to receive the power of creating from some other source; but rather, since He Himself is the one and only Power of God and the Father, as Son and Only-Begotten He performs all things, the Father and the Holy Spirit clearly cooperating and coexisting with Him; for all things are from the Father, through the Son, in the Holy Spirit. We believe, indeed, that the Father coexists with the Son, not as if He were impotent in creating anything, but because He is whole in Him on account of the complete identity of substance, and that supreme conjunction, and His immediate propinquity to Him who proceeds from Him naturally. Just as if someone were to say that the flower itself is present together with the scent of the flower to produce that fragrance, since its nature springs forth from it. But the power of the example in these matters is small, and the Divine nature is placed above this, taking only slight indications of arguments by which it may be recognized. For in what way shall we understand that saying: ^D “My Father works until now, and I work”? For He does not say that God and the Father works separately and alone regarding existing things

while the Son again says He works similarly apart from the Father, and in a way that implies the substance from which He originates is at rest. ^A For in that case there would certainly be two, and not one Creator, if each worked separately and apart. Furthermore, the possibility would be admitted that the Father does not always possess the Son within Himself, and the Son would likewise be seen not always to have the Father within Himself, if it is at all possible for each to work separately and apart regarding any one of existing things, as we have already said; and the Son would not speak the truth when He says: “I am in the Father, and the Father in me.” For we shall not contemplate the Son in the Father, or again the Father in the Son as an archetype, merely by the likeness of substance as if He were a character. Rather, we shall confess the God-Word as shining forth by generation from the Father’s substance, and being hypostatically existent and subsisting in it and from it; and conversely the Father in the Son, as in a consubstantial offspring, connatural indeed, but distinct only by the consideration that He is and is understood as the Father. For the Father remains what He is, even if He exists connaturally in the Son, just as we say the sun exists in its radiance. ^B And again, the Son will not be understood as anything other than what He is, even if He exists connaturally in the Father, just as the radiance exists in the sun. For in this way, while the Father is truly known and is the Father, and while the Son is also known and is the Son—with the Holy Spirit clearly entering in alongside them—the number of the holy Trinity rises up into one and the same divinity. For how could God be thought of as existing as one, if each of those denoted things were to withdraw into a complete particularity, and, being removed from the natural and substantial connaturality and relation toward the other, were to be called God? Therefore, according to the logic of existing hypostatically, we may conceive of the Father, and the Son, and the Spirit, not confusing the difference of the persons or of the names into the position of what each is; but while maintaining for each the particular manner of being and of being named what He is, and so believing, yet nonetheless referring them naturally to one divinity, and refusing to think of them as being entirely distinguished from one another, because the Son is called the Word, and Wisdom, and Radiance, and Character, and Power of the Father. For He is called Word and Wisdom because He is from the mind, and in the mind, immediately and indivisibly, and because of the mutual indwelling, so to speak, of those denoted things. ^C For the mind is seen in the word, and wisdom and word are seen in the mind reciprocally, and nothing comes between them or separates one from the other. Furthermore, [He is called] Power, as existing indivisibly in those whose nature it is to have it, and as being unable to be separated from them as if it were a quality, without the destruction of the subject. And again, [He is called] Character, as always co-existing by nature, and unable to be separated from the substance of which He is the character. Therefore, since ^D the one exists in the other naturally and necessarily, certainly when the Father works, the Son works,

as his natural and consubstantial and subsistent ^A virtue. Similarly, as the Son works, the Father also works, as the source of the working Word, naturally existing within his own offspring, just as fire does within the heat proceeding from it. It is clear, therefore, that the calumny of the heretics against the Only-Begotten has been shown to be vain, for they declare him to be an artificer by instruction, or rather even a minister, because the blessed evangelist said: “All things were made through him, and without him was not anything made.” But I cannot sufficiently marvel at their impudence. For whatever seems to serve their own mind, and in any way to overturn the dignity of the Only-Begotten, and to place him below the Begetter, they snatch at these forthwith, and from every side they gather the poisons of their own wickedness: but those things which were written rightly and sincerely, and which lead the Son to the glory of the Father, these they certainly bury in a kind of deep silence, since they have this one goal set before them: to disparage him whom all ^B creatures praise. For, hearing that all things were made by him, they immediately introduce the name of ministry, dreaming of the Son as a slave instead of the Free One, and as a servant rather than a Lord. But again, when they receive that nothing was made without him, they do not lift up their mind to think anything great and admirable about him. For the evangelist says that nothing was made without him, since God and Father cannot create otherwise than through his own Son, who is his wisdom and power. For it is on this account that the Only-Begotten is the glory of God and the Father: for the Father is glorified as creator, working all things through the Son, and bringing things from nothing into being. But you will also rightly understand that saying, “Without him was not anything made,” concerning the creation of man, if you weigh these things within yourself: “Let us make man in our image and ^C likeness.” For here it is possible to contemplate clearly that there is nothing humble in the Son, as if he were a minister, as they wish; for God and Father does not speak to the Word by commanding, “Make man,” but as to a co-worker who coexists according to nature and exists indivisibly, even as he was making, so he also desires him to be a participant in the deliberation, not forestalling the knowledge in the Son in his thinking, but as a mind revealed indivisibly and timelessly in the Word that is impressed and inborn in him. But it must be confessed that the things said about God are far above the examples set forth. Yet we say that the Father works with the Son, not understanding them as two, lest two Gods be thought to exist, nor as one in such a way that both are identical, lest the Son be contracted into the Father, or the Father into the Son, but rather in that way ^D in which the splendor of light is believed to be in the light from which the splendor shone forth. For in these things, in thought, that which begets and that which is begotten appear to be separated in a certain way, and it proceeds indivisibly: but they are one and the same both in nature, nor is one ever anywhere without the other. But God surpasses these things as well, especially when

^A He is above substance, nor is there any accurate or perfect similitude in created things by which we might be able to express the image of the holy Trinity. But if they think that that expression, *by whom*, spoken of the Son, lowers His substance from equality and natural likeness with the Father, so that He is a minister rather than Creator, let the insane return to themselves and come forward to answer us what we are supposed to think of the Father Himself, and who we are to suppose Him to be, when it is evident that those very words, *by whom*, are also applied by divine Scripture to Him? “For God is faithful,” he says, “by whom you were called into the fellowship of His Son” [I Cor. I, 9]. And: “Paul, an apostle of Jesus Christ by the will of God” [Eph. I, 1]. Likewise, Paul writes to some: “So that you are no longer a slave, but a son; and if a son, then an heir through God” [Gal. IV, 7]. All these things indeed refer to the Person of God the Father, and surely no one would arrive at such madness, unless perhaps he agrees with our heretics, as to wish to say that the name and reality of ministry can be applied even to the majesty of God the Father Himself, from the fact that that expression, *by whom*, is also used of Him. For divine Scripture sometimes uses terms ^B without distinction, yet it does no harm to the matter proposed, but in a certain sense it improperly applies terms to signify things, and to those things through which it believes they might be rightly demonstrated. However, it is fitting to say this regarding these things: surely, the glory of the Lord hides the discourse. For all that force and reason of words is very meager for explaining the ineffable and divine majesty accurately. Therefore, we ought not be disturbed by the humility of words, but we must believe that any human eloquence and sharpness of mind is surpassed by the divine and ineffable nature: for by this means we shall prove ourselves not a little pious.

CAP. VI. That the Son is life according to nature, and therefore not created, but from the substance of God the Father.

*What was made, in Him was life.*

^C The blessed Evangelist further discourses to us concerning the Word of God; and it seems to me that he usefully runs through all things that belong to Him by nature, so that he may both confound the frenzies of the heterodox, and confirm those who wish to excel in right faith, strengthening them with contemplations concerning Him—not those who gather what is unpersuasive from the words of worldly wisdom, but those who admire the beauty of truth in the demonstration of the Spirit. This, then, is what he purposes to teach through what is laid before us: He has just demonstrated the Son to be Creator and Maker by nature, saying that all things were made through Him, and without Him not one thing was called into being. Since, however, He not only grants being to the creation, but also sustains it once it has been made through Himself, ^D mingling Himself in a certain way with those things that do not have eternal duration by nature, and existing as life for things so that created things may remain and be preserved according to their

^A own natural bounds; it says fittingly: “What has come to be was life in him.” It does not only say, “Through him all things came to be,” but also that if anything has come to be, “in him was life,” that is, the only-begotten Word of God, the principle and foundation of all things, visible and invisible, heavenly, earthly, and under the earth. For He, being life by nature, bestows being, living, and moving upon existing things in various ways, not by any division or change permeating the individual things that differ in nature, but the creature is diversified by the ineffable wisdom and power of the Creator as it relates to Him. There is, however, one life of all things, communicating itself to each according to its capacity and faculty. Since, however, that which is brought from non-being into being is necessarily subject to decay, and that which has a beginning at all hastens toward an end (for it is appropriate only to the divine and supreme nature to be devoid of beginning and end), the Creator provides for the ^B weakness of created things and artfully contrives for them a kind of perpetuity. For the successions of things that are alike, and the natural vicissitudes of those of the same genus or species, always holding the same and continuous course, make the creature appear perpetual, and keep it stable and lasting for God the Creator. And that is, of course, what was proclaimed by the ineffable voice of the Creator, that every thing should sow in itself seed according to its kind and according to its likeness.

There was, therefore, in all things life; for this is what is presently being inquired into. But, O good sir ^C (once again, one might say this to the heretic who opposes the truth), what, I ask, will you answer to this, when you hear the divine evangelist saying that in all created things there was life, the Word namely, which was in the beginning? Will you dare even now to deny that the Son exists from the substance of God the Father, so that He might be thought of as created and made? And how would we not rightly and deservedly rebuke your ignorance, O whoever you are? For if the Word was, as life by nature, in created things, mixing Himself with existing things by participation, He is certainly one thing, distinct from the others in which He is believed to be present. But if He is by nature different from the creature, how would He not then be God, Who exceeds it? ^D But if you persist in speaking impudently, and do not cease to think that the Son who exists in created things as life is one of the things that can be accounted for by the intellect, first, He Himself will be thought of as existing as some entity by Himself; then, in addition to this, He Himself will be considered a participant of Himself and life, if, while being in creatures, He Himself will also be thought of as one of them. But the enemy of God himself perceives at last how much absurdity is in that opinion. Therefore, if the Word, which makes them alive, is in created things by participation, He Himself will not be among those that participate, but obviously something else beyond them. But if this is so, then He will not be created, but as life by nature in them. And through the following reasons this shall again be made clear.

Arguments, or Syllogisms.

^A If the Son is not from the substance of God and Father, but He brought Him forth from outside, as they wish, then He is created and made. How then does He who is in the number of created things give life to all? And what are we to find henceforth that is exceptional in the divine nature? Or how does the most wise Paul say something admirable of God who is by nature, that He gives life to all? For if the Son, being created, gives life to all, the creature gives life to itself, in no way needing God the Maker for this. There would then be nothing more in God than in the creature, for it would have no less capacity for acting than God. But this is absurd. Therefore the Son is not created, but rather is God, and for this reason is also Life by nature.

^B ALIUD. The Psalmist quite rightly marvels at the divine nature and attributes to it a most beautiful prerogative, saying: "For with Thee is the fountain of life." But if the Father brought the Son into existence, and He does not have it from His own substance—but although he is such, he gives life to creatures and is life according to nature, inasmuch as he is a life-giver—why does the Psalmist contend in vain that the fountain of life is with God alone? For this falls also to the nature of created things, if the Son, since he is not of the divine nature, as some foolishly teach, gives life. But this is absurd. Therefore the Son is life according to nature, as God from God, and life from life.

^C ALIUD. If the Son, existing as life according to his nature, is created and made—especially since he is not from the substance of God and Father, as they suspect—the nature of created things will be and be called life, and all things will be life, by potentiality at least, even if they do not yet have it by act. For what can be by its nature, will certainly be that thing, even if it does not yet exist; for it has in its nature the power of existing. Since, therefore, to be life is common to the creature, but proper and singular to no one, why does the Son boast in vain of himself, saying: "I am the life"? For he ought surely to have said: "I am life with you." This would have been in some way truer, if he were indeed a creature and life. But since he claims being life for himself alone as his own and peculiar good, it is evident that he does not place himself among created things, but in the divine substance of the Father, to which also being life belongs naturally.

^D ALIUD. That which participates in life is not itself life strictly speaking; for it appears to be some *other* thing in itself. If, therefore, the Son is communicable to created things as life, he would be something other than those things which participate in him and are in need of life. Therefore he is not created, nor does he seek to be given life by another. And so, the Life-giver is God. And if this is so, it will be conceded that he is also of the substance of the Father, if indeed we worship one God, and do not worship any other than Him who is.

^A ALIUD. Diligently examining the nature of existing things, we see God and the creature, and nothing else besides these. For whatever is not God according to nature is certainly created; and whatever escapes the term "of having been made" is certainly within the definitions of divinity. Since, therefore, we have examined such things in the best way possible, let those who exclude the Son from the substance of God the Father tell us how He could be a life-giver as Life, a property which belongs to the divine nature and is granted to no other thing. But if, being created, He can also be the life, then the grace of this prerogative will surely extend to all creatures, and all things will be life according to nature. What need, then, will they have for the participation of the Son, or what profit will they gain from it? For they themselves *also* have the 'being life' according to nature. But this argument is false; rather, they necessarily participate in the Son as those who are in need of life. Therefore, only the Only-begotten is Life according to His nature, and for this reason He will not be ranked among creatures, but will be elevated to the nature of His Begetter. For the Father, too, is Life according to His nature.

^B ALIUD. Since the Son is Life according to nature, He is other than the creature—it is clear, naturally, by nature—or He is of the same nature as it. If, then, He is of the same nature and essence, how will He not lie, saying, "I am the bread of life, which came down from heaven, and gives life to the world?" For the creature would have from itself the being of life; but life ought not to be a participant of life, so that it may be seen as Life. But if He is not of the same nature, He cannot even be a creature, at once seizing for Himself what is the proper good of the creature. For the creature will not be life according to its nature, but rather in need of and a participant of life.

^C ALIUD. If the Son is Life according to nature, and is of the same nature with created things—because, as they would have it, He does not exist from the substance of God the Father—what is the reason that the blessed Psalmist sings that the heavens will pass away, and will be worn out like a garment, but attributes to Him, as something excellent and unique, saying: "But You are the same, and Your years will not fail?" For either He Himself will perish and fail with us, as being of the same nature, and will no longer be thought of as Life; or the natural conjunction with Him will draw us up as well into an unchanging and unfailing number of years and into the state of being life. Yet He will always remain in the same state, while we will fail. He is not, therefore, created as we are; but since He is from the Life according to nature, He Himself also, as Life, will give life to those things which are in need of life.

^D ALIUD. If He is a participant of nothing of Himself, but the creature participates in Christ as Life: then He is not a creature, nor is the creature Life, which is what the Son is.

ALIUD. If to give life is one thing, and to be given life is another, just as to act and to be acted upon, and indeed He gives life...

whereas the creature is given life: then the Son and the creature are not the same thing, just as what acts is not the same thing as that which is acted upon.

CAP. VII. That the Son is light by nature, and therefore not created, but from the substance of God and the Father, as true light from true light.

"And the life was the light of men." Through these words also, the blessed evangelist ^B shows us that the Son exists as God by nature and is the substantial heir of the Father's goods. For having first taught that He who exists as Life by nature was in all things that had come to be through Him, holding them together, giving them life, granting them by an ineffable power to pass from non-existence into being, and preserving what has been brought into being, he proceeds to another arrangement of thoughts, steering us from every side toward the grasp of the truth, as indeed it was very fitting for him to do. Therefore, the Word was in the things that had come to be, as Life. But since man is a rational animal ^C among them, capable of mind and knowledge, and a partaker of the wisdom that is from God, the Spirit-bearer necessarily shows us clearly that the Word is the dispenser of that wisdom also which falls to men, so that it may be understood that God and the Father exists in all things through the Son: as life in those who are in need of life, and again as light and life in those who are in need of both life and light. And for this reason he says: "And the life was the light of men," which is to say, the Word of God, who gives life to all things, is the life in all things that exist, and He illuminates the rational creature, and bestows intelligence abundantly upon those ^D who are capable of understanding, so that what is said concerning the creature may be preserved and hold true: "For what do you have that you did not receive?" For the created and made nature possesses nothing of itself, but whatever it is seen to have, this is entirely from God, who grants both existence and the manner in which it is fitting for each thing to exist.

But if, again, the word "was" is placed with reference to the life, it is so that it may signify the eternal existence of the Word in every respect, and cut off the nonsense of senseless men who bring the Son to us out of nothing, which is seen to be entirely contrary to the divine Scripture. Now, concerning the eternity of the Word with the Father, having already spoken sufficiently both in the present book and in the one called the *Thesaurus*, we think we should keep silent. But we shall study to examine with pleasure the meaning that the present matters offer us, as much as we are able, both for our own benefit and for those who will read hereafter, while God again opens to us a door and a mouth for discourse. What then, again, will the enemy of Christ answer us, when he hears that the light of men is the life, that is to say, the ever-living God the Word? With what arguments will he attack us, when we come forward and say: If the Son is not God by nature, and the fruit of the Father's substance, if the true light has not shone forth to us from the true light, but he too has been brought into being from without, according to your ignorance, he is then of the same genus as created things, and he cannot anywhere be uncreated. How then, O you, full of all folly, does he himself illuminate, while these things . . .

^A are illuminated by him? For is it not true that that which illuminates is one thing, and that which is illuminated is another? But this is clear and evident to everyone. For if we grant that they are the same as regards the quality of their substance and the mode of their being, what is the 'more' in that which has the power to illuminate, and what is the 'less' in that which, in turn, needs light? For that which needs light will become light, and that which is illuminated will not differ in substance. But there is much confusion of ideas in these matters, and it is necessary for us to distinguish each of the things mentioned, and to place in its own nature that which provides something, separately from that to which it is provided. ^B Therefore, the Son is not of the same nature as created things, but will be placed in the substance of the Father, being true light from true light. Nor will it be difficult, perhaps, if the argument is transferred here, just as we previously showed the Son to be Life, and distinct from those in whom he is, to provide a clear explanation of this chapter. Lest I seem to leave this labor to others or to foster laziness, I will myself attempt, as best I can, to transform the form of the syllogisms we previously brought forward. For just as in those, since he is Life by nature, he appears distinct from those in whom he is, so also here, when he is said to be the light of men, and truly is so, he will be found to be distinct from those that need light and participate in it. We shall understand this more accurately from what follows.

Demonstrations by syllogisms: That the Son who illuminates is by nature distinct from the creature that is illuminated

If the Word is in those things being spoken of, not otherwise than as light by nature which mixes itself with things by participation, ^C he is therefore distinct from those in whom he is believed to be. But if he is by nature distinct from the creature which participates in him and is illuminated by him, how would he not be the supreme God?

ALIUD. If the Son, while being light by nature, is said by the enemy of God to be among creatures as a created thing, illuminating those that need light; he will first be understood to exist in himself, and then, in addition to this, he will be a participant in himself; and if he is light existing in created things, he will himself also be reckoned as one of their number. But he who is instructed in heart in wisdom, as it is written, sees how absurd it is to admit this into the mind. ^D Therefore, if the Word is present in creatures by participation, illuminating them, he will not himself be among those that participate and are illuminated, but will be, of course, distinct from them. But if this is so, he will not therefore be a created thing, but as light by nature, he will be God among those that need light.

ALIUD. If the Son is not from the substance of God and the Father, but outside, as they wish, he has brought him forth

If the Son, being generated, illuminates all things, the creation will illuminate itself, lacking in no way for this the God who made it. There is then no advantage in God over creation, and he operates no less than God is able. But this is absurd; therefore the Son is not generated, but is rather God, and for this reason light by nature, just as the Father.

ALIUD. If the Son, being the light of God and the Father, according to that, "In your light we shall see light," and, "Send forth your light and your truth," is generated and brought into subsistence, nothing will then prevent, by the same analogy, all generated things from being called the light of God and the Father. For if the nature of created things admits this at all, it will be common to all potentially, and not the property of the Son alone. But this is absurd; for it will be fitting to the Son alone to be called and to be the light of God and the Father. He is not therefore generated, but light, as God from God, illuminating through himself those in need of light.

ALIUD. ^B If the Son, being light by nature, is not from the substance of the Father, but subsisted from without according to the ignorant argument of those who fight against God, he is then of the same nature as created things and their brother, inasmuch as he has fallen away from the divine substance. How then is he called light and is light, while concerning the holy Baptist it is said, "He was not the light," even though the blessed Baptist was light potentially? And not he alone, if at all it were possible for the Son, being generated, to be light by nature. For that which is situated in nature once and for all would surely become common to everyone who has partaken of it, according to the logic of consistency. But John was not the light, while the Son was the light; therefore he is different in nature from created things and not of the same nature as them.

ALIUD. If the Son, being light by nature, is generated and made, inasmuch as he does not have being from the substance of God and the Father, according to the supposition of some, the nature of generated things will admit of being and being called light; ^D and all things will be light according to the argument of potentiality. For that which is by nature capable of being something would somewhere surely be so, even if it has not yet come to be in act. Since, therefore, it is common to the nature of generated things to be light, but unique and singular to no one, why does the Son boast in vain, saying, "I am the light"? For he should surely have said, "I am the light with you." Since, however, he appropriates this to himself alone as a proper good, admitting no partner, it is evident that he does not number himself with generated things, but places himself in the divine substance of the Father, to whom being light also belongs naturally.

^A ANOTHER. That which participates in light is not itself light in the proper sense; for some other thing is seen to exist within it. If, therefore, the Son is participable by generated things as light, he must be other than those which participate in him and are in need of light; consequently, he is not generated, nor does he, like generated things, seek to be illuminated by another. He is, therefore, God, and able to illuminate. If this is so, he must also be understood as having proceeded from the substance of the Father, since we worship one God, and do not worship any other than him who exists.

ANOTHER. Examining the nature of things with care, we see God and the creature, and nothing else besides these. For whatever falls short of being God by nature, that is altogether a generated thing; and whatever escapes the account of having been made, that is entirely within the bounds of divinity. ^B Since, therefore, we have examined these matters most excellently, let those who thrust the Son out from the substance of God the Father answer us: how could he be able to illuminate as light, if this belongs properly to the divine nature and is yielded to no other? But if the Son, being a generated thing, can also be light, then the grace of this prerogative will surely reach all generated things, and all will be light by nature. What need, then, will they still have for participation in the Son, or what further advantage will they find therein, when they also possess, like the Son, the being light of their own nature? But the creature stands in need of one who illuminates, since it does not have this from itself. Therefore, the Son is God by nature, and for this reason light, as one who is able to illuminate those things which are in need of light.

ANOTHER. Since the Son is light by nature, he is either other than the creature—that is, in respect of essence—or he is of the same nature with it. If he is of the same kind and substance, then in vain, as it seems, did he come to us saying: "I am come a light into the world." ^C For the creature also has it from itself to be light; but light ought not to be a participant of light, that it may be considered light. But if he is not of the same nature, and the creature is in need of light, having heard: "For what hast thou that thou didst not receive?" then the Son will necessarily escape being a generated thing, drawing to himself the proper good of the creature; for the creature will not be light by nature, but rather needy of light and a participant in it.

ANOTHER. If nothing is a participant of itself, but the creature participates in the Son as light; he is therefore not a creature, nor yet is the creature that light which is the Son.

ANOTHER. If it is one thing to illuminate and another to be illuminated, as to act and to suffer, and the Son indeed illuminates, while the creature is illuminated: then the Son and the creature are not the same, just as that which acts is not the same as that which is acted upon.

"And the light shineth in darkness, and the darkness did not comprehend it." ^D Most necessarily does the wisest evangelist set himself to explain the doctrine preceding at this place, and through the

^A necessity of the subject, he hastens forward. For he did not suppose that it would suffice for his hearers to be able to understand simply concerning the Word of God, that He is truly the light of men, by the mere saying of: "And the life was the light of men." For it was also likely that some, hearing what was said without careful examination, might arise who would attempt to persuade and teach others that, while the Word of God is indeed light, He is not the dispenser of light to all, but rather, to whomsoever He himself wills, He infuses the light of understanding, testing who is worthy to receive so brilliant a gift; while the nature of other rational creatures might receive the power to think either from its own seeds, as it were, or that the God and Father infuses intellect and understanding into it, as if the Son were unable to perform this. ^B In order, therefore, that it might be manifest that the Word of God Himself, who was in God and the Father, is both life and light—not for some in part and for others not, but in some ineffable manner of communication, as He is wisdom and understanding (which among rational beings is called light)—mingling Himself with all things that exist, so that rational beings might become rational, and those capable of understanding might possess it, which they could never otherwise have attained; he necessarily adds: "And the light shineth in darkness, and the darkness did not comprehend it." For he cries out almost these very words to his hearers with great precision: "I have said, O good men, while primarily teaching the truth, that the life is the light of men, not so that anyone might think from these words that those who appear to be just and good receive the gift of the Christian life, that is, illumination, from elsewhere; ^C but that you may learn again that, in the same way the Word is life in all things that have been made, by vivifying, clearly, those capable of life; so also He is light in those that are capable of intellect and understanding, producing that which they are. For the Father is all things in all, through the Son, in the Spirit." He calls "darkness" the nature that is in need of being illuminated, that is to say, the created nature. For since he called Him the light, showing there to be another nature—the rational creature—which is needy and a partaker of Him, he turns the force and meaning of that which is signified to its opposite; not without purpose, in my judgment, doing this, but because he reflected within himself that the nature of created things, since it produces nothing at all from itself, but receives its entire being and its proper mode of existing from the Creator, rightly hears: "For what ^D hast thou that thou hast not received?" (1 Cor. iv, 7). Since, among other things, it possesses this light also as God-given, it clearly receives it while not possessing it. But how would that which does not have light from itself not be the opposite? Or how would it not be called darkness? For it is a probable—or rather, by now, an absolutely necessary—demonstration that the creature is darkness, but the Word of God is light, because "the light shineth in darkness." For if the nature of created things receives the Word of God by participation, as light, or as if from the light, it receives it indeed as darkness; but the light shines in it as light in darkness,

^A exactly as it is in the darkness, the light, that is the Son, even if the darkness does not entirely know the light. For this, I think, is what is meant by the words: "The darkness did not comprehend it." For the Word of God shines upon all who are capable of illumination, and illuminates in general everything possessing a nature capable of being illuminated; but it is ignored by the darkness. For the rational nature that exists upon the earth, namely man, once worshipped the creature instead of the Creator. "It did not comprehend the light," for it did not know the Creator, the fountain of wisdom, the origin of understanding, the root of prudence. Yet, through the mercy of God, it possesses the light, and from the very beginning of its existence, it brings with it, as it were, an innate power of understanding. Here it must again be noted ^B that no argument will ever allow us to conceive of the Son of God as a created or made being, but rather as one standing entirely apart from our order, rising above the nature of created things, and being something altogether different from what they are, and separated from them by a wide distance in the quality of his essence. Just as, indeed, light is not the same as darkness, but is conversely and by the diversity of its nature clearly separated from it in an alien way. Having already sufficiently discussed the argument concerning this in the preceding examination, we shall now add the rest that follows.

I, 6, 7. There was a man sent from God, whose name was John. He came for testimony, to bear witness concerning the light.

Having many things previously explained concerning the Word of God, by which it is manifest that He is by nature the Son of God the Father, and having most accurately established the belief of the hearers in what was said, since it is said by God through Moses: "At the mouth of two or three witnesses let every word stand," he wisely joins to himself the blessed Baptist, ^C and truly brings forward a most worthy witness. For he did not think it right, however great the authority he possessed might be, that those who might happen upon the history of our Savior should be required to have a faith beyond what is demanded by the Law, and that they should believe in him alone when he was explaining matters that transcend our mind and intelligence. Therefore, the blessed evangelist himself testifies that "the Word was in the beginning, and the Word was God, and He was in the beginning with God," and that "all things were made through Him," and that He was in created things as life, and that the light of men was the life, in order that through all these things he might prove the Son to be God by nature. And the divine Baptist also bears witness to Him, crying out: ^D "Prepare the way of the Lord," and "make straight the paths of our God." For surely everyone will agree that He is truly God, to whom the dignity of lordship belongs by nature, and it would not appear to reside in another strictly and truly; since, "to us there is one God and Father, and one Lord Jesus Christ," according to the voice of Paul; "and although there are many who are called gods by grace and lords, whether in heaven or on earth, yet there is but one true Son with God the Father." Therefore, this pair of witnesses is of the highest merit, and a faith that is in no part blameworthy is due to their words.

^A a faith which has received its fulfillment from the Law and is confirmed by the brilliance of the persons involved.

Truly, for the blessed evangelist to say anything about himself or to touch upon his own praises would have been burdensome, and otherwise unseemly; for he would have heard with justice, "You bear witness of yourself; your testimony is not valid." For this reason, he allows those who know him to understand the things concerning him, but he proceeds to the one who shares his name; and in doing this he acts very wisely, and says that he was sent by God. For it was necessary to show that the holy Baptist did not go to give testimony for our Savior of his own accord, nor with self-called zeal, but as one yielding to the ordinances from above and serving the divine will of the Father. Therefore he says, "There was a man sent from God, whose name was John."

^B It is to be observed how safely and fittingly he spoke the word concerning each, and how it is in keeping with the nature of the things signified. For in the case of the divine Word, the term "was" is introduced in a way that follows, signifying everywhere His eternity and that He is prior to every beginning of time, and destroying the notion that one might think Him to have been created. For how could He who always is be thought to be a created being? But concerning the blessed Baptist, he appropriately says, "There was a man sent from God," as befits a man endowed with a created nature.

It seems to me that the evangelist speaks here with great caution, not saying simply "was," but by adding "man," he overthrows the reckless opinion of some. For a report had already circulated among many, spreading the rumor that the holy Baptist was not in fact a man by nature, but one of the holy angels who inhabit the heavens, using a human body and sent by God to preach. ^C The pretext they found for this view was the word spoken by God: "Behold, I send my angel before your face, who will prepare your way before you." But those who hold this opinion stray from the truth, not perceiving that the name "angel" is a name of office rather than of substance, just as, indeed, in the story of the blessed Job, angels run one after another, announcing to him his manifold miseries and being deputed to the ministry of those incurable calamities.

The most wise Paul himself writes to us concerning the holy angels as follows: "Are they not all ministering spirits sent forth to minister for the sake of those who are to inherit salvation?" Therefore, the blessed Baptist John is called an angel by the voice of the Lord, ^D not because he was an angel by nature, but because he was sent to announce and to cry out, "Prepare the way of the Lord." Moreover, he very usefully insisted that the messenger was sent by God, showing that his testimony is most firm. For he who was sent by God to preach would not produce anything other than what he was ordered by the sender. Therefore, he is a truthful witness who is taught by God. For I believe this is what is signified by the phrase "sent from God." For even the most wise Paul, when he says that he was sent through Jesus Christ,

^A does not teach that he learned the power of the mystery from any other source, but he maintained that he learned it through the revelation of Him who sent him, inseparably and without interval—as we also say—implying the revelation within the very fact of his being sent. Therefore, for one to be sent by God, it follows necessarily that he is taught by God. And that it is most important for ministers of the truth to be truthful is not a matter for dispute. "And the name of the man," he says, "was John." It was fitting for the one who was sent to be made known, and by the meaning of his name, which indeed, I believe, contributes great credibility to the discourse; for the angel Gabriel, who is the one standing before God, as he says himself, when he announced to Zacharias the birth of his son from Elizabeth, adds among other things, and this he includes: "And John shall be his name." It is clear, definitely, and admitted by all, that he was thus named by the angel according to the divine will and commandment. Then how could he—so crowned with such honor by God—not be greater than any praise and more worthy of esteem? Wherefore the mention of the name is introduced both usefully and necessarily. ^B Since, however, the evangelist adds that the holy Baptist was sent by God "in order that all might believe through him," ^C we shall say that same thing again when our adversaries confront us with these words: "Why did not all believe in the one sent by God? And how did he struggle to lead some to belief, he who had been chosen for this by a supernal decree?" It is not right, O whoever you may be, to ascribe any fault in this to John, but rather it is fitting to denounce the perverse and stubborn ways of the unbelievers. For as far as concerns the aim of the proclaimer and the character of the mission from above, no one was lacking in teaching or in faith; but because the temperaments of the hearers are various, and each one possesses the power of his own will, some strayed from the right path, having repudiated the faith. Therefore, we must necessarily apply to them the saying that is in the prophet: "He who hears, let him hear; and he who is disobedient, let him be disobedient."

1, 7. This one came for a testimony, to testify about the light.

^D The phrase "This one" contains emphasis, and signifies virtue as well as the distinction of his person. For "he who was sent from God," he says, who in all reason struck the whole of Judea with wonder, both by the holiness of his life and by the excesses of his asceticism, he who was proclaimed by the voice of the holy prophets—and for Isaiah, "The voice of one crying in the wilderness," and by blessed David he was named "A lamp prepared for Christ"—"This one came for a testimony, to testify about the light." And here he calls God the Word the light, and shows that He is one, and that He is, in the proper sense, that very light, after which there is no other nature that possesses the power to enlighten.

^A Therefore, the Word of God is alien to, and, if we may so speak, of a different nature from the creation, since He is in reality, and truly, and properly the light, while the creation is a partaker of light. But He who is not already counted among created things, and for this reason is understood to be of a different nature from them, how would He not be within the bounds of the Godhead, and filled with the excellence of Him who begat Him?

^B 1, 8. *Non erat ille lux, sed ut testimonium perhiberet de lumine.*

Since the Baptist had preferred the life of the desert to the dwellings in the cities, and had shown forth an extraordinary endurance in asceticism, and had reached the very highest pinnacle of human righteousness, he was deservedly an object of wonder to all, to such an extent that some even thought that he was the Christ. Therefore, the leaders of the Jewish ranks, led into such a suspicion by the virtues that belonged to him, send certain men to him with instructions to ask whether he were the Christ. Since, then, the blessed evangelist was not ignorant of the rumors that had been spread about him among many, he necessarily adds, "He was not that light," so as to root out the error regarding this matter, and at the same time to attribute a certain credibility to him who had been sent by God as a witness. For how could he not be very eminent, and how could he not be in every way admirable, who was clothed in such great virtue, and was so distinguished for righteousness, that he imitated Christ Himself, and was even thought by some to be the light itself on account of the distinct beauty of his piety? He was not, therefore, he says, that light, but was sent to bear witness concerning the light. But when he speaks of "the light" with the addition of the article, he clearly shows that there is one light, which is indeed true. For we will not deny that the blessed Baptist, or any holy man whatever, may also be deservedly called a light, since it was said by our Savior concerning them: "You are the light of the world." And of John the Baptist it is said, "I have prepared a lamp for my Christ." And, "He was a burning and shining lamp: and you were willing for a time to rejoice in his light." ^C But although the saints are called light and the Baptist a lamp, we are not ignorant, however, that they have received the grace and gift of light. For the light is not proper to the lamp, nor is the illumination proper to the saints, but they were made brilliant and conspicuous by the illumination of the Truth, and they are lights in the world, holding forth the word of life. But whose life is it that they are said to have the word of in themselves, if not that of the Only-Begotten Himself, who says of Himself, "I am the life"? Therefore, one is truly the light in reality, illuminating, not illuminated; but by participation in that One, whatever is called light will be considered light by imitation of Him. ^D

Caput VIII. That the Son of God alone is the true light, and the creature is not, since it is a participant of light, as being created.

1, 9. *Erat lux vera.*

The divine evangelist here profitably retracts what was said before. He clearly distinguishes the true light, ^A that is, the Only-Begotten, from those which are not of this kind—namely, the creatures. He openly distinguishes that which is by nature from that which is by grace; that which is participated in from that which participates; that which bestows itself upon the needy from those to whom the bestowing is done. But if the Son is the true light, there is no true light besides Him; nor do creatures have it from themselves so that they could be—and be called—light, nor would they have ever produced the fruit of light from their own nature. But just as they are from nothing, so, when they were not light, they begin to be, having received the brightness of the true light, and, being illuminated by the participation of the divine nature in imitation of It, they are at once called light and are so. ^B And the Word of God is light substantially, not existing as such by participation through grace, nor having that dignity in Himself as an accident, nor even as something adventitious, as grace is, but as an immutable fruit of an immutable nature, and a firm good, belonging to the heir of the Father’s substance. But the creature will by no means be light in that way; as one not having, it receives; like darkness, it is illuminated; it holds the grace as something acquired, the dignity coming from the philanthropy of the One who gives. Therefore, the One is truly light, but the other is not. Since, then, there is such a difference and interval between the creature and the ^C Son of God—as much as natures differ from one another—who would not rightly think that those who say He is created are raving and are, in fact, entirely out of their right minds? They place the maker and author of the universe in the order of creatures, not perceiving, I think, the ruin toward which that bold act of impiety will lead, while they know not what they say nor of whom they affirm it. For that it will be manifest to those who search more diligently into the truth of our statements that the Only-Begotten—that is, the true light—is in no way created or made, or in any way existing of the same nature as the creature, anyone can ^D see clearly from all sides, and not least from the arguments to follow, which we have gathered for a fuller explanation of the matters proposed.

*Arguments, or collection of reasons, from which one may learn that the Son alone is the true light, and the creature is not, and therefore not of the same nature as Him.*

If the Son is the true light because He exists as the radiance of the glory of God and the Father, He will not be of the same nature as the creature, lest the creature also be deemed the radiance of the glory of the Father, and be that by nature which the Son is.

ALIUD. If every creature can be the true light, for what reason is this said of the Son alone?

For it ought, by the rule of equality, to be applied to created things that they are the true light. But this befits none of the things that have come to be, and it is predicated only of the substance of the Son. It will therefore be predicated properly and truly of Him, but no longer of created things. How then is He still connatural with the creature, and not rather above the creature, as existing with the Father above it?

ALIUD. If light that is not true is not the same as light that is true—for the meaning of each is in some way different—and the Son is named true light, and this is by nature, then the creature will not be true light. Therefore, those things that differ so greatly are not connatural with one another.

ALIUD. If only the Only-Begotten is the true light, but the creature also possesses being true light, for what reason does He Himself "illumine every man coming into the world"? For if created substance also possessed this of itself, it would be superfluous for it to be illumined by the Son. But He does indeed illumine, and we are all partakers of Him; the Son and the creature are not, therefore, the same in the quality of their substance, just as neither is that which partakes the same as that which is partaken.

ALIUD. If it does not belong by nature to the Son alone to exist as true light, but the creature also possesses this, then the Psalmist appears to me to speak vainly to some when he says: "Draw near to him and be illumined." For that which is in every way true light could not become light by the participation of some other, nor would it be brightened by the radiance of another, but rather would possess a perfect splendor from its own nature. But we see that man is in need of light, since he is of a created nature. And it is true what the Psalmist chants, as if to the Word of God: "For thou shalt illumine my lamp, O Lord my God, thou shalt illumine my darkness." We are not, therefore, the true light, but rather partakers of the illuminating Word, and by nature distinct from the true light, which is the Son.

ALIUD from the same. If the human mind is called a lamp, according to what is sung in the Psalms, "For thou shalt illumine my lamp, O Lord," how shall we be true light? For the light in the lamp is adventitious and received. And if the Only-Begotten alone illumines the darkness within us, why is He not rather the true light, and we no longer so? If this is true, how then can He be connatural with the creature, being so far above it?

ALIUD. If it is possible for the creature to be the true light, just as it is, forsooth, for the Son, then man will evidently be a true light, being a part of it. To whom, then, was God and Father promising through the holy prophets, saying: "And unto you who fear my name, the sun of righteousness shall rise"? For what need, I ask, would there have been at all of the sun, if the true light were already illuminating? But the God and Father was promising to give the sun to us who were in need of it, and thus receive it

we have been enlightened. Consequently, the Only-Begotten is something else, both in relation to us and to the creation, in regard to natural identity, since He is the true light and by nature is apt to enlighten those things that are in need of light.

^B ANOTHER. If the Son alone is not true light, but the creation also possesses it, then it will clearly be in us as well. What sort of reasoning, then, persuaded the holy ones to shout toward God: "Send forth Your light and Your truth"? And tell me, what benefit did they imagine would accrue to them by repeatedly uttering such words? For if they knew that man stood in need of light and that it had to come to him from elsewhere, how could anyone truthfully say that man himself is also true light? But if he had no need of the enlightening Word, why did they call in vain upon Him by whom they could not be helped? But it cannot be said that the mind of the holy ones was deceived, and, moreover, God the Father Himself sends the Son to men as to those who are in need of light. Consequently, the Only-Begotten is, by nature, distinct from the creation, as He is the one who enlightens those things which are in need of light.

ANOTHER. If we see that the creation is in need of light, and the Only-Begotten enlightens it, then the creation does not lead itself to the light; therefore, it is not true light as the Son is.

ANOTHER. If the light that is by nature and in truth is not darkened, and the Only-Begotten is true light, and the creation is likewise true light, for what reason does Scripture say concerning the Son: "The darkness did not overcome it," while concerning us Paul writes: "In whom the god of this world has blinded the minds of the unbelievers"; and again, the Saviour Himself says: "While you have the light, walk in the light, so that darkness may not overcome you"? For it is quite plain to all that if it were not possible for some among us to be overcome by darkness, the Saviour would not have said such a thing. How then are the Only-Begotten and the creation the same in nature—the unchangeable with the changeable, the impassible with that which is shrouded in darkness and which can lose the light because it possesses added light, clearly, and not light rooted in it by nature?

ANOTHER. If the Only-Begotten is not the only true light, but the creation also has it, as being of the same nature as He, how is it that we shout toward God the Father: "In Your light we shall see light"? For if we are true light, how shall we be enlightened in another? But if we say these things as those who are in need of foreign light, it will thereby be clear that we are not truly light. Therefore, we are not of the same nature as the Word, who surpasses us by such a great interval of nature.

ANOTHER, more explicitly. Our Lord Jesus Christ is found in the Gospels saying: "And this is the judgment, that the light has come into the world, and men loved darkness rather than the light. For their works were evil. For everyone who..."

^A doing evil hates the light and does not come to the light. But if the Only-Begotten is the true light, and the creature can likewise be the true light, why does the one come to illuminate it, while the other loved darkness? Or how does it not come at all to the light, if it itself is the true light? For those qualities that are present in some by nature have their root in their nature; but those things that are chosen by will do not have such a foundation. For example: no one has "being a rational human" by will; for he has this from nature. He has, however, by his own will, whether to be wicked or good, and he will likewise love what is just or the opposite by his own authority. If, therefore, the creature is light by nature—for this is what "true" signifies—why does it not come to the light, or why does it love darkness, as though it did not clearly have it as a true light by nature, but rather forms its inclination toward the better or the worse by choice? Either, then, let our adversaries dare to say that the perfections that are above the creature do not exist naturally in the Son, so that they may be refuted with greater clarity while blaspheming, and may hear from all, "May the Lord destroy all deceitful lips, the boastful tongue," or if they confess that supernatural goods exist in Him substantially, let them not join to Him in natural unity a creature which is not of this kind, as we have already demonstrated ^B.

ANOTHER.

ANOTHER.

Other [arguments], with a comparison of texts, leading those who will read them from simpler concepts to the confession that the Son of God alone is the light, and that the nature of created things [is light] by having received the light from Him

ἡμῖν is illuminated by his bounty, not being essentially light as he is.

The Psalmist says: "The light of your countenance, O Lord, has been signed upon us" (Ps. iv, 7). And what, I pray, is that countenance of God and the Father, the light of which has been signed upon us? Is it not the only-begotten Son of God, the exact image, who therefore says, "He who has seen me has seen the Father" (John xiv, 9)? He ^A has been signed upon us, having rendered us conformed to himself, and having engraved

divine illumination

ANOTHER. The Psalmist says: "Light has dawned for the righteous" (Ps. xcvi, 11). If it dawns for one who already possesses light and has no need of it, it is superfluous. If, however, it dawns for the one who has it not, then the Only-begotten alone is light, while the creature is a partaker of light and for that reason of a different nature.

ANOTHER. The Psalmist sings: "For they did not possess the land by their own sword, and their own arm did not save them, but your right hand, and your arm, and the illumination of your countenance" (Ps. xliii, 4). Here again he calls the revelation that comes from the Son through the Spirit, and the guidance of each of existing things, the illumination of God and the Father; through which alone the Israelites were saved and delivered from the tyranny of the Egyptians. If, therefore, the Only-begotten is not alone the true light, ^B but the same dignity exists in created things, why were the Israelites not saved by their own light, but by light received from another and unnecessary? Yet it is manifest that the Only-begotten shone upon them as upon those in need of light; therefore he alone is the true light, and the creature receives the grace from him. But if this is so, how could it then be of the same nature as him?

ANOTHER. The Psalmist says: "Blessed is the people who know the joyful shout: O Lord, they shall walk in the light of your countenance" (Ps. lxxviii, 16). Why should they not rather walk in their own light? And why, tell me, if they truly are in reality light, just as the countenance of God and the Father—that is, the Son—is, do they only with difficulty procure salvation for themselves when they have gathered illumination from another? But it is clear, I think, to everyone that the Word grants illumination to the creature as to one in need, and that it is saved by having received what it does not possess. How then are the Only-begotten and the things made through him still of one substance?

ANOTHER. The Psalmist says: "Light has dawned in darkness for the upright" (Ps. cxi, 4). For how, I ask, would one who is upright be "in darkness" if he himself were also the true light, ^D given that the nature of created things possesses this no less than the Only-begotten? But if they do not possess for the upright the light...

^A there will be no need for us to use many words; for the very nature of things will cry out that that which is in need is not the same in substance as that which is perfect, nor that which is indigent the same as that which bestows abundantly.

OTHER. "Shine, shine, O Jerusalem, for your light is come, and the glory of the Lord is risen upon you." If the nature of created things possesses light of itself—and this is properly what we say the Only-begotten is, in that He is the true light—then how could Jerusalem be in need of one to enlighten her? But since she receives enlightenment by way of grace, the Son alone is therefore the true light who enlightens her and imparts what she does not possess. If this is true, how can He not be different from her in nature?

OTHER. "Behold, I have given you as a covenant of the race, for a light to the Gentiles." For how, I ask, did the rational creature that is on earth stand in need of light, if being the true light is something belonging to it by nature? For God and Father gives His own Son as if to one who did not have Him. In receiving Him in this way, it immediately proclaims both the poverty of its own nature and the exceedingly rich dignity of the enlightening Word.

OTHER. "And now, O house of Jacob, come, let us walk in the light of the Lord." Why do these also not walk in their own light, but does the Only-begotten enlighten them by infusing into them the good proper to His own essence? But those who trust in their own do not seek another's. Thus they do this as if they do not have it.

OTHER. The Savior says: "I am the light of the world; he who follows me will not walk in darkness, but will have the light of life." ^B Let the creature also dare to utter such a saying, if it too is in truth light. But if it shrinks from uttering this, the thing itself will proclaim that the true light is the Son.

OTHER. The Lord says: "While you have the light, believe in the light, that you may become sons of light." For were they about to lose the light if they did not believe, who are light by nature, if it is at all possible for a created substance to be the true light? And how could this ever be? For privations in those things which inhere substantially in some do not occur at all through sloth, but in those things the possession of which is acquired by will, and whatever things are so constituted that they can be present and absent without the destruction of the subject. For example, man is rational by nature, a shipbuilder by will, or weak in body by accident. ^C He cannot, therefore, become totally irrational, but may indeed lose the experience of shipbuilding through sloth, and may repel the misfortune that happened through illness by resorting to some form of treatment to improve. Therefore, those things that inhere substantially in some have a nature that is deeply rooted. If, then, the nature of created things can at all be the true light, how

do those who are unwilling to believe lose the light, or how can those who believe become sons of the light? For if they themselves are light by nature, they will then be sons of themselves. And what reward will there be for those who believe? For they are, rather, sons of themselves, even without having accepted the faith. By these arguments, therefore, having examined the truth, we shall say that only the Only-Begotten is the true light, while the creation is in need of light, and therefore is of a different nature. ^B

ANOTHER. "Jesus said to them: Yet a little while the light is with you, walk while you have the light, that darkness may not overtake you." To these words you will aptly apply the argument which we brought forward previously. For that which is light by nature would never be overtaken by darkness.

ANOTHER. John: "He that saith he is in the light," he says, "and hateth his brother, is in darkness even until now." Therefore, the light in us is a matter of choice, and it has come to be in created things by will rather than by substance, if he who hates his brother is in darkness. But the Only-Begotten is light by substance; for his dignity does not have its origin in choice. Therefore, he who so greatly surpasses created things is not of the same nature as they.

ANOTHER, related to this: "He that loveth his brother abideth in the light." Charity procures for created things what they do not have, namely, the light. But the Only-Begotten is the light; he is therefore other than those in whom he exists through charity. ^C

CHAPTER IX.

1, 9: "Which enlighteneth every man that cometh into this world."

The Theologian rightly thinks that he must not only assert that the Only-Begotten is the true light, but he also immediately clarifies his words, crying out, as it were, with a loud voice: I say that that is the true light "which enlighteneth every man that cometh into this world." Might someone, then, accustomed to examining divine dogmas, ask whether angels do not enlighten the mind of man? Tell me, from whom did Cornelius learn that he who is baptized must be saved by God? And Manue, the father of Gideon, was he not instructed in future events through the voice of an angel? Again, does not the prophet Zechariah clearly proclaim: "And the angel that spoke in me said: I will show thee what these things are"? ^D And again, by repeating the same things, does he not show clearly that angels reveal the knowledge of hidden things to his mind? "For behold," he says, "the angel who spoke in me stood, and another angel went out to meet him. And he said to him: Run and speak to that young man, saying: Jerusalem shall be inhabited without walls, by reason of the multitude of men and beasts in the midst

^A of it. » What then? Tell me: did the most wise Daniel himself, having applied himself to those admirable visions, not receive the revelation of the things seen through the voice of angels? For hear him saying: « And it came to pass, when I, Daniel, had seen the vision, and sought for the meaning, that behold there stood before me as the appearance of a man, and I heard a man's voice between Ubal, and he called and said: Gabriel, make this man to understand the vision. » Therefore it is possible for angels to enlighten, and not only they, but now also man borrows enlightenment from man. And so that scholar-loving eunuch, not understanding the prophecies concerning our Savior, says to Philip: « I pray thee, of whom speaketh the prophet this? Of himself, or of some other man? » And those who run to teachers of the things of life, do so, I think, for no other cause than this supply of theirs. But why do we linger on these things, when it is permitted to depart easily by citing to proof that which was said by our Savior to the holy apostles: « Ye are the light of the world? » Such things, then, one might reasonably ask, but from us he shall hear in answer: We see that things in the creation are composite, O man, and there is nothing simple in it; therefore, he who is able to instruct others in wisdom, if he be a created being, is not wisdom itself, but a minister of the wisdom that is inherent in him. For ^B by wisdom the wise man is wise, and he who teaches the prudent is not prudence itself, but a minister of the prudence that is inherent in him. For it is in prudence that they are prudent; thus, whoever is able to enlighten others is not himself light properly speaking, but a lender of the light with which he is endowed, while he pours into others and communicates by teaching the good which he has received. And for this reason it was also said to the holy apostles: « Freely ye have received, freely give. » For whatever good things they had, these were all entirely God-given. And human nature could not boast at all of its own proper goods, nor indeed could the nature of the holy angels. For besides being brought into being, every one of those things that exist holds its manner of existence from God, and we shall consider that nothing substantially exists in them that does not proceed from the kindness of the Creator, and have as its root the grace of the Maker. Therefore, since created things are composite, there will be no light in them properly and simply, that is, without composition; but they will receive even this, along with other things, by participation from God. The true light, however, is that which enlightens, not that which is enlightened by another; such is the Only-Begotten, who is understood in a simple and incomposite nature, since no composition can fall upon God. ^C And these matters are thus; but again, perhaps, the adversary will object to us: If the saints are not light by nature, for what reason did He not call them partakers of light, but named them light? Or how will a creature be of another nature than Him, if, just as He Himself has been called light, so also men have been called light? « For ye are the light of the world ^D

^A the disciples heard. What then, my good sir, shall we say to him in turn? Are we not called gods and sons of God in the divine Scriptures, according to the text: « I have said, Ye are gods, and all of you are sons of the Most High »? Shall we then, abandoning our being what we are by nature, ascend to the divine and ineffable substance; and, denying the Word of God to be the true Son, shall we take His place and sit beside the Father, and make the grace with which He adorns us a cause of impiety? Far from it! But the Son of God remains immutably in that which He is; we, however, are sons by adoption, and gods by grace, not being ignorant of what we are: and in this manner we also believe the saints to be light. But I think it must be observed and considered ^B that some of the rational creatures are illuminated and illuminate others through the communication of instructions which they pour into the minds of others from their own understanding; and such an illumination would more justly be called teaching or revelation. But the Word of God « enlightens every man coming into the world, » not by teaching, as angels, for instance, or men do, but rather as God, in creating, He implants in each thing brought into existence a seed of wisdom or divine knowledge, and inserts a root of intelligence, and thus makes the animal rational, demonstrating it to be a partaker of its own nature, and sending into the mind, as it were, certain luminous vapors of His ineffable brightness, in a manner and reason ^C which He Himself knows—for I think one ought not to say anything superfluous regarding these matters. For this reason also the forefather Adam is seen to have acquired wisdom, not in time, as we do, but is seen to be endowed with perfect intelligence from the very first beginning of his existence, as long as he preserved undefiled the illumination received from God, and retained the dignity of his nature entire. The Son, therefore, as the Creator, illuminates, especially since He Himself is that true light, while the creature is illuminated by participation with the light, and is therefore called and becomes light, by ascending to things above nature through the grace of Him who glorified it, and crowning it with various honors, ^D so that it is fitting that each of those who have been honored should come forward and, with a loud voice, giving thanks, sing a hymn of gratitude: « Bless the Lord, O my soul, and forget not all His rewards: who forgives all thine iniquities, who heals all thy diseases; who redeems thy life from destruction; who crowns thee with mercy and compassion; who satisfies thy desire with good things » (Ps. CII, 2-5). For the Lord truly performs acts of mercy, making small and abject things, if the reason of each nature be considered, great and admirable through His goodness towards them, inasmuch as He willed to overwhelm us with His own gifts, as God, and therefore called us gods and light, and adorned us with other names of good things of this kind. The theologian adds, and not in vain: « He was in the world, » bringing from this a necessary contemplation for us. For when he has said, « He was light

^A which lighteth every man coming into the world, » and it was not very clear to the hearers whether the light illuminates the man coming into the world, or the true light itself, as if moving from some other place into the world, effects the illumination of all men, the Spirit-bearer necessarily reveals to us the truth, and interprets the power of his own words, saying immediately concerning the light, that, « He was in the world; » so that henceforth you may understand the phrase « coming into the world » as referring to man, and rather as predicated of the nature being illuminated, as one called from non-being to being; for "place" is, as it were, a certain thing observed by the mind in the created, namely, that it once was not, from which, advancing in a certain way toward being, it takes a different position, that which is in existence. Therefore, it is more appropriate and suitable for the nature of men to receive illumination right from the first times, and along with existence itself to receive the understanding from the light that is in the world, that is, from the Only-Begotten, who indeed fills all things with the ineffable power of his divinity, and is present with the angels in heaven, and is with those on earth, and does not leave even Hades itself empty of his own divinity, and being everywhere, is not absent ^B from anything, so that the wisest Psalmist, marvelling at this very thing, reasonably says: « Whither shall I go from thy Spirit? and whither shall I flee from thy face? If I ascend up into heaven, thou art there: if I descend into Hades, thou art present: if I take my wings in the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me. » For the divine hand grasps every place and every creature, holding together the created things toward being, and binding together for life those that need life, and sowing the intelligible light into those receptive of understanding. But he is not in a place, as we have already said, nor does he undergo local movement; for this is a property of bodies; but rather he fills all things as God. ^C But perhaps someone may say to this: What then shall we answer, O good man, if someone brings before us Christ speaking: « I am come a light into the world »? And what when the Psalmist cries out: « Send forth thy light and thy truth »? For behold, here he himself clearly says that he has come into the world, as one who was not evidently in it before; and again, the Psalmist was beseeching for the One not yet present to be sent, according to the structure of the language, and the implication of his mission to us. To such things we answer that the Theologian, attributing to the Only-Begotten the dignity befitting God, says that he is always in the world, ^D as life by nature, as light by substance, perfecting the creature as God, not circumscribed by place, not limited by spaces, not restrained by quantity, not comprehended by anything, to speak in a word, nor having the necessity of migrating from one place to another, but being present to all, nor absent from any. Yet he says he has come into the world, although he is present

^A within it according to the manner of the incarnation. For he was seen upon the earth, and conversed with men in the flesh, rendering his presence in the world more manifest through this means, and he who was formerly comprehensible only to the intellect is now seen even by the eyes of the body, introducing to us, if I may so say, a somewhat coarser perception of the knowledge of God, being recognized through miracles and mighty works. ^B That the Word of God is sent to us to enlighten the world, the Psalmist did not, as it seems to me, invoke in any other manner than this same one. And I think the lover of learning ought to reflect on this besides: that the mind is swifter than any speech, and the motion of the understanding keener than the tongue. Therefore, in so far as it reaches to the subtlety of the mind and the sharp motion within it, we have contemplated the varied beauty of the divine nature; but we speak about it in a more human way, and in language such as ours, since the tongue does not have the capacity to extend to the measure of the truth. ^C For this reason also, Paul, the steward of the mysteries of the Savior, asked of God that speech might be given to him in the opening of his mouth. Therefore, the poverty of our words will in no way harm the natural dignities of the Only-Begotten, but things regarding him will be understood in a manner worthy of God, while things that must be spoken will be expressed in a human manner, both by himself for our sake, and by the saints concerning him according to the measure of our nature. ^D It would, to be sure, have been good to be content with what we have said thus far for the explanation of the matters proposed; but since I think it fitting that the pen serving divine dogmas should overcome sloth, come, let us submit the passage itself to a more accurate examination, as to how that expression, "coming into the world," is fittingly understood regarding man. "For in him was the light," just as the evangelist himself has testified to us, and we are persuaded that "coming into the world" is not referred to the light, but rather to the man who is being enlightened. There are some, therefore, who—erupting from their own hearts, and not from the mouth of the Lord, as it is written—claim that before the fabrication of bodies, the souls of men pre-existed in heaven, having passed a long time in incorporeal blessedness, and enjoying the truly good more purely; but since a surfeit of better things came upon them, and they declined toward worse things, they descended into strange thoughts and desires, and the Creator, righteously indignant, sent them into the world, forced them to become burdened by being entangled with earthly bodies, and, as it were, enclosed them in a cave of violent desires, to teach them by the very experience how bitter it is to deflect into evil and to make nothing of what is right. To support their own so ridiculous invention, they first of all seize upon this passage of the evangelist: "He was the true light, which enlightens every man coming into the world"; then certain other passages from divine Scripture, of which sort is this: "Before I was humbled, I committed iniquity"; nor are they ashamed of their own trifles while they say, "Behold, before he was humbled, that is, before he was enclosed in a body, the soul confesses that it committed iniquity, and therefore righteously and deservedly [it was humbled]."

^A For it has been tested by experience itself how bitter it is to be carried toward worse things and to make no account of the good things. They seize upon the very thing that is now in our hands as proof for their own most ridiculous mythology: "That was the true light, which illuminates every man coming into the world"; and in addition to this, certain other things from the divine Scripture, such as: "Before I was humbled, I committed iniquity." And indeed they say, not ashamed to talk nonsense: "Behold, before the humbling—that is, the embodiment—the soul says it has committed iniquity, and for this reason it was humbled, being righteously bound in death and corruption, just as Paul also names the body in this way, saying: 'Who shall deliver me from the body of this death?'" If, he says, the soul commits iniquity before the humbling and comes into the world as having pre-existed, then surely—for how could that which does not yet exist sin at all? It comes into the world having moved from some places, clearly. By stitching together such things from the dogmas of the Church and piling up the fables of idle tales onto the ears of the simpler-minded, they will justly hear: "Woe to those who prophesy from their own heart and see nothing at all." For, truly, by setting visual delusions, omens, and prophecies of their own heart against the words spoken through the Spirit, they do not perceive into what absurdity their reasoning will run, when the Psalmist says to God: "You are terrible, and who shall stand against you from the hour of your wrath?" That it is most absurd, however, to think that the soul exists before the body and, because of earlier sins, is sent down into bodies from the earth—this we shall attempt to demonstrate through the following arguments, according to our ability, knowing what is written: "Give an occasion to a wise man, and he will be wiser; instruct a righteous man, and he will receive more."

Rations, or propositions from interconnected and syllogistic structures.

^B 1. If the soul of man pre-existed the formation of bodies and, having swerved toward evil, according to the suppositions of some, holds its descent into the flesh as a punishment for iniquity, tell me, how does the evangelist say it is illuminated when it comes into the world? For this, I think, is an honor and an addition of brilliant graces. But no one is chastised while being honored, nor is one punished when being shown to be a participant in divine goods, but rather when one falls into the wrath of the punisher. Since, however, man coming into this world is not punished at all, but on the contrary is rather illuminated, it is manifest that embodiment is not a punishment for him who is honored in the flesh.

^C 2. ANOTHER. If before the body the soul was a mind, still pure and continuing in blessedness, ^D but having swerved toward evil it relapsed, and for this reason it has come into the flesh, how is it illuminated when coming into the world? For it is necessary to say that it was destitute of light before coming. But if this is so, how was it still a pure mind, having only then the beginning of being illuminated, when it comes into the world, and that not without flesh?

^A

3. ANOTHER. If the human soul pre-existed the body and was still a pure mind, being thereby more closely conjoined to the desire for good things, but through a turning toward the worse is sent into the earthy body, and having become settled in it, is required to cease from sinning, how is it not treated unjustly in being commanded to do this at the very time when it was least prepared, whereas it was much more ready for virtue when not yet shackled by the evils of the body, but is now constrained to do so at an unseasonable time when it has come to be in the defilement of sin? Yet the Divine would not miss the appropriate time, nor would that which by its nature is unable to do harm ever act unjustly. Therefore, it is timely and just that we be required not to sin while in the flesh, since we have only this time for existence, in which we come into this world, leaving behind that which was not before as if it were a certain place, and changing from it the beginning of pre-existence.

4. ANOTHER. What reason have they, I would gladly ask, in claiming that the soul which sinned before bodies is thrust into a body so that it might learn by experience the filthiness of its own desires? For they are not ashamed to explain it in this way. Yet it would have been more necessary for it to be drawn away from the very sight of evils, rather than being thrust into the very abyss of most shameful pleasures; for that would have been a mode of healing rather than this. If, therefore, it is thrust into the body to be immersed in the pleasures of the body, it has an accession of evils; no one would praise a physician who thinks the sick will be helped by the very things that harm them. But if it is so that it might put an end to sinning, how could it, having fallen into the very abyss of desire, rise up, and not rather have shaken off the root of the disease itself when it was still naked [i.e., bodiless] and appeared free from anything drawing it toward sin? ^{B C}

5. ANOTHER. If the soul sinned while pre-existing, and for this reason was knit together with flesh and blood, receiving this state as a form of punishment, why is it not necessary that those who believe in Christ, and have thereby obtained the remission of sin, should immediately depart from their bodies and cast off that burden imposed as a punishment? For how, I ask, has the soul of man obtained perfect remission of sin, if it is still held subject to the penalty? Yet we see that the faithful are so far from wishing to be delivered from their bodies that they join the resurrection of the flesh to their confession of faith in Christ. That which is honored by the confession of faith, and is brought forth as a testimony to the Savior's omnipotence—from the fact that it has thus returned to life—will not, therefore, be a form of punishment. ^D

6. ANOTHER. If the soul sinned while pre-existing, as they claim, and for this reason was knit together with flesh, for what cause does the law permit the greater sins to be punished by death, while permitting the innocent one to live? For it would surely have been better to permit those caught in the most shameful evils to linger on in their bodies, so that in this way they might be punished more severely, and to set the innocent free from their bodies, if embodiment is in the order of punishment. But on the contrary, while the murderer is punished by death,

^A the just man suffers nothing in his body. Embodiment, therefore, is not a form of punishment.

7. ANOTHER. If human souls were embodied on account of previous sins, and the nature of the body was devised in order to punish them, how did the Savior benefit us by destroying death? And would not corruption, rather, have been all the more merciful, in that it destroys the very thing that torments us and puts an end to the wrath directed against us? For this reason, one might say that it would be more logical to give thanks to corruption than to Him who, on the contrary, imposes upon us a perpetual place of punishment by means of the resurrection from the dead. But indeed, we do give thanks, as we have been set free from death and corruption through Christ. Embodiment, therefore, is not a means of punishment for the soul.

8. ANOTHER, from the same reasoning. If the souls of men were immersed in earthly bodies because they were being made to pay the penalty for prior sins, what thanks, pray, shall we render to God, who promises us the resurrection? For the matter appears to be a renewal of punishment and an extension of evil; and if it is bitter to everyone to be punished for a long time, then it is surely grievous for bodies, which serve as a place of punishment for miserable souls, to be raised. And yet, the resurrection is given by Christ to our nature as a unique sort of gift, by which it is renewed unto happiness. Therefore, bodies were not given as a punishment to souls.

9. ANOTHER. The prophetic word appears to be bringing us glad tidings of a great and much-desired feast. “For the dead shall rise, and those in the tombs shall be awakened,” it says. ^C But if to be embodied were indeed a means of punishment for the wretched souls of humans, how would the prophet not be grieving us all the more by crying out such things as if from God? How, indeed, would such a proclamation be good at all, if it brings with it the prolongation of the things that grieve us? For he ought rather to have said, if he wished to cheer those who had been embodied on account of sin: “The dead shall not rise, and the very nature of the flesh shall perish.” But on the contrary, he makes men joyful by saying that the resurrection of bodies will occur according to the will of God. How then, according to the foolishness of some, could the body be in the category of punishment, when we ourselves rejoice in it, and God is well-pleased?

10. ANOTHER. God promised the blessed Abraham ^D that his seed would be like the multitude of the stars. But if the doctrine is true that the soul, having sinned before the body, is sent into the earth and into the flesh to be punished, then God would be promising to the just one a base crowd of condemned people who flee from the good, and not a seed that is a participant in a blessing. Yet, when God says this, He is blessing Abraham. Therefore, the origin of bodies is free from all blame.

11. ANOTHER. The race of the Israelites was being extended into a great and innumerable multitude; and when that minister of sacred things, Moses, marvelled greatly [at this,]

he prays, saying to them: "And behold, you are today as the stars of heaven in multitude. May the Lord God of your fathers add to you [as you are] a thousand times more." But if being with bodies in the world were a punishment for the souls of men, and they ought to be [without them], and not rather to be [embodied]—then, in truth, it would be a curse, not a prayer, which the statement of Moses would be found to be. But the matter is not so; rather, it was performed as a blessing. Therefore, incarnation does not carry the meaning of punishment.

12. ANOTHER. To those who attempt to ask badly, God does not consent. And a truthful witness to us of this will be the disciple of the Savior, saying, "You ask and do not receive, because you ask ^B badly." If, therefore, it is a punishment for a soul to be embodied, how—some might say—did Anna, the daughter of Phanuel, not err vehemently, when she prayed so earnestly to God for a son for herself? For she was asking that a soul be pushed downward and thrust into a body. And how, I ask, did God grant her the holy Samuel as a son, if it was indeed necessary for a soul to have sinned beforehand, that it might fulfill her request by being entangled in the woman’s body? But God gave it, who is naturally capable of giving only good things, and by readily consenting to her, He frees her request from every calumny. Therefore, the soul is not enclosed in a body because of a sin committed, nor was it given to it for punishment, as some hold.

13. ANOTHER. If a body is given to the human soul in the order of punishment, what was it that persuaded ^C Hezekiah, the king of Jerusalem, though he was wise and good, not only to pray with bitter tears against the death of the body, and to be reluctant to be released from the punishment [of life], but even to ask that his body be honored with an addition of years? Yet, if it were true [that embodiment is punishment], it would have been far better not to pray against death, but rather to consider it burdensome to be entangled with a body, and to offer thanks for its dissolution rather than for life. And how, as a mark of singular favor, did God promise him, saying, "Behold, I add to your days fifteen years," if that promise were an extension of punishment and not a benefit, as those men teach? But indeed, that promise was a gift from above, and the addition was a grace. Therefore, embodiment is not a punishment for souls.

14. ANOTHER. If a body is given to the human soul in the order of punishment, what grace did God bestow in return ^D upon that eunuch who brought Jeremiah up from the pit, saying, "And I will give your soul as a prize, and I will rescue you from the Chaldeans"? For it would have been better to let him die, that he might thus be honored, being released from the bonds and punishment of the body. And tell me, what grace did He bestow upon the youths from Israel, saving them from the fire and the inhumanity of the Babylonians? For what cause did he snatch the wise Daniel from the cruelty of the lions? But indeed, by doing these things He confers benefits, and through these things He is glorified. Therefore, it is no mode of pun [...]

punishment that it should dwell in the flesh, lest there be the same thing before God: reward and penalty.

^A 15. ANOTHER. That there will be an examination of what each person has lived through at the proper time before the divine judgment seat, Paul teaches, saying: "For we must all be made manifest before the judgment seat of Christ, that each one may receive the things done through the body, according to what he has done, whether good or bad." But if one is punished or accounted worthy of fitting honor only for things done through the body, and there is no mention of previous sins, nor will any crime prior to birth be sought; how then did the soul exist beforehand? Or how was it humbled because of sin, as some will have it, for whom the time is limited only to that which is with the flesh, from the fact that only those things committed through it are sought?

^B 16. ANOTHER. If souls are addicted to prior sins, how does Paul write to us, saying: "Present your bodies a living sacrifice, holy, acceptable to God." For if bodies are given to miserable souls in the order of punishment, how shall we present them to God as a sweet-smelling savor? Or in what way will that be acceptable through which we are condemned? Or what manner of virtue can that possess which is by nature a punishment and a torture, and has sin as its root?

^C 17. ANOTHER. Showing that corruption extends over the whole human nature on account of the transgression in Adam, Paul says: "But death reigned from Adam to Moses, even over those who had not sinned, in the likeness of the transgression of Adam." How then does he say that death reigns even over those who did not sin, if a mortal body is given to us because of prior sins? For where on earth, I ask, are they who have not sinned, if the conjunction of soul with body is the punishment for sins, and to bear the burden of the body in this life is the punishment for a preceding sin? The pretext of the adversaries is therefore absurd.

^D 18. ANOTHER. The disciples once brought to the Savior an inquiry regarding one of those blind from birth, and said: "Rabbi, who sinned, this man or his parents, that he should be born blind?" For because it is written in the prophetic books concerning God, that He Himself repays the sins of the fathers upon the children, the disciples suspected this had happened to the man. What then says Christ to this? "Amen I say to you, neither did this man sin, nor his parents, but that the works of God should be manifested in him." How then does He declare them exempt from sin, although they were not blameless in their life? For being men, they were certainly subject to faults. But it is clear and manifest that the discourse reaches back to the time before birth, during which, not yet being, they had not yet sinned, so that the saying of Christ might also be true.

19. ANOTHER. The blessed prophet Isaiah, explaining the cause for which the earth was made: "Not in vain,"

he says, "did He make it, but to be inhabited." ^A Yet the earth certainly had to be inhabited, not filled with bare spirits, nor indeed with bodiless and unclothed souls, but with bodies making use of it in mutual succession. Therefore, was the divine will the cause of the souls’ sinning, so that the nature of bodies might also come into existence, and so that, finally, the earth might not appear to have been made in vain? But this is absurd; the contrary is therefore better.

20. ANOTHER. The wisdom that is the artificer of all things says somewhere concerning herself in the book of Proverbs: "I was she in whom He took delight" (the Artificer of all things, clearly), "and I was daily rejoicing before Him at all times, when He rejoiced at the completion of the world, and rejoiced in the sons of men." ^B Since, therefore, God greatly rejoices in the fashioning of man upon the completion of the world, how will he not be most demented who says that the soul is liable for sins committed before it was in the body, and for that reason has been thrust into a body to pay the penalties for its crimes? For will God be an artificer of a prison rather than of a world, and will He triumph foolishly in the punishment of the guilty? And how can He be good, if He is delighted by things so alien to reason? But God is good, and therefore the author of good things; therefore, the body was not given to the soul for punishment.

21. ANOTHER. If the soul of man is paying the penalties for offenses committed before its generation in the world because it is bound to a body, and the body serves as a punishment for it, ^C for what reason was the flood of impious men brought upon the world, and Noah, being righteous, saved, and received this as a reward for his faith from God? For would it not have been better for those who had acted with unbearable impiety to remain in the body longer, so that they might be punished more severely, and for the good to be released from the bonds of the flesh, and to receive as a reward for their piety toward God a departure from the body? But I think that the Creator of all things, being just, decrees what is just and equitable for each one; and therefore He punishes the guilty with corporeal death, and on the contrary, gladdens the righteous with the life of the body. Therefore, bodies were not given to the souls of men for punishment, lest God appear unjust, punishing the impious by grace, and on the other hand honoring the righteous by punishment.

22. ANOTHER. If the soul descends ^D into flesh and body to pay the penalties for former transgressions, how did the Savior love Lazarus, having raised him, and force him to return again to the bonds from which he had once been loosed? But Christ did this for his benefit, and honored the deceased as a friend by raising him from the dead; therefore, the argument of the adversaries is empty.

23. ANOTHER. If, as those triflers say, the body is given to the soul in the order of punishment, and was devised as a penalty for its prior sin, then sin brought forth the nature of human bodies.

^A Yet even then, sin enters again through death; thus, sin appears to be arming itself against itself, dissolving the former things by the latter, and for this reason Satan is divided against himself. "How then will his kingdom stand?" according to the Savior’s voice? Yet surely to think so is unbelievable; the contrary, therefore, is true.

24. ANOTHER. ^B God created all things in incorruption. "And He did not make death, but by the envy of the devil death entered into the world." But if it is true that the body was given as a penalty for the human soul, for what cause, I ask you, shall we blame the devil's envy, which brings an end to human evils and destroys the body which is in the place of punishment for us? For what reasons, then, shall we give thanks to the Savior, I ask, who binds us again to the body through the resurrection? But indeed we do give thanks, and the devil’s envy has injured nature by procuring corruption for the bodies. Therefore, the body is not a mode of punishment, nor is it the wages of our ancient sin.

And the world was made through Him.

That the world was made through the true light, that is, through the Only-Begotten, the Evangelist necessarily indicates in these passages. For although he had already called Him the Word at the beginning, and asserted that all things were made through Him, and that without Him nothing was brought into genesis, and through these things demonstrated Him to be Maker and Creator; yet it was necessary now, and especially at this point, to take this up again and state it, so that there might be no room for error and destruction left for those accustomed to pervert the right reason of divine dogmas. ^C For since he said concerning the light that it was in the world, in order that no one, drawing the saying toward absurd thoughts, might suspect that light to be counted among the individual parts of the world—just as, for instance, the sun, and the moon, and perchance the stars, are indeed in the world, but as parts of the world, and like members of one body—usefully and necessarily the Evangelist introduces the Only-Begotten as the Maker of all things and the Artificer of the whole world, thereby confirming us again and leading us, as if by the hand, to a certain and correct grasping of the truth. For who is so ignorant or so sluggish in mind as not to think that He through whom it is said to have been made is altogether different from the world, and to attribute its parts to the creature, while separating the Artificer by reason, and imagining His divine nature to be something else? For that which is made must be different in nature from the maker, so that the one acting and the one being acted upon may not appear to be the same. ^D For if they were understood as the same, with no distinction intervening regarding the mode of essence, that which is made would be raised to the nature of the maker, and the Creator would descend into the nature of the creatures; and he would no longer be the sole author and parent of things, but this very power would be found to reside in the created things as well, if absolutely no logic separated them from consubstantiality with Him; and so at last the creature would be the creator of itself, and the Only-Begotten—

the evangelist attributes dignity, saying, that "it was in the world, and the world was made through it." But ^A he knew that there is one Maker of the universe by nature: therefore, in the judgment of those who believe rightly, work and Maker, God and Creator, will not be considered one; rather, the former will be subject in the manner of a servant, knowing the boundary of its own nature; while the Son will reign over it, alone having with the Father the power to call things that are not into being, and to bring into existence by an ineffable power that which does not yet exist. That the Son, existing as God by nature, is indeed something other than the creation, we have already set forth sufficiently in our treatise *On the Holy Trinity*, and we shall say nothing redundant here; except we shall usefully add this, that when he says the world was made by him, he leads us to think of the Father, and presents to us the knowledge of "From whom," together with "Through whom." For all things are from the Father, through the Son, in the Holy Spirit.

"And the world knew him not."

Again the spirit-bearing evangelist is vigilant, and hastens to anticipate the quibblings of some. And you will greatly admire the reasoning in his insights. He called the Son the true Light, and asserted that he illuminates every man coming into this world; and besides this, he adds, "He was in the world," he says, "and the world was made through him." But someone of the adversaries might immediately offer us this objection: "If the Word was light, O sirs, and if he illuminates the heart of every man, unto the knowledge of God, clearly, and unto an understanding befitting a human being, and if he was always in the world, and was its Maker, how was he ignored, and for such long periods of time? Therefore, he was not illuminating, or rather, the light did not exist at all." To such things, the Theologian ^B answers more warmly, saying: "The world knew him not." He does not say that he himself was the cause of not being known; rather, let the world blame its own weakness. For the Son illuminates, but the creation blunts the grace. It had received sight, so that it might understand the God who is by nature, but having abused that gift, it remained fixed in the contemplation of creatures alone: it did not wish to be carried further, it overwhelmed the illumination with laziness, it neglected the grace—that which Paul’s disciple is admonished to be vigilant against, so that he might not suffer it. The wickedness of those who are illuminated is therefore nothing against the light. For in the same way ^C as the light of the sun rises for all, but a blind man receives no benefit from it, yet you would not for this reason reasonably blame the splendor of the sun; but rather we would attribute it to the defect of the sight (for the one was illuminating, but the other did not receive the illumination): so too, I think, we ought to conceive regarding the Only-begotten, that he is indeed the true light, but the god of this age, as Paul also says, "blinded the minds of the unbelievers," so that the illumination of the knowledge of God might not shine in them. And by blindness here we say that the man in these cases has undergone ^D

not a complete desolation of light (for the God-given understanding is preserved in the nature by all means), but that it is extinguished into a condition of greater ignorance, and that the measure of grace is dimmed and melted away by turnings toward the worse. For this reason, the most wise Psalmist, when he personates such a man in our stead, righteously prays to be enlightened, saying to God: "Reveal my eyes, and I will consider the wondrous things from Thy law" (Ps. CXVII, 18). For He gave the law as an aid, to rekindle the divine light within us, and, as it were, to cleanse away, like some rheum from the eyes of the heart, the darkness that had settled upon them from ancient ignorance. The world, therefore, undergoes a description of both ingratitude and insensibility in these matters, having both ignored its own Creator and failed to show forth the good fruit of ^B being enlightened, so that that, too, which was spoken of old over the sons of Israel through the prophetic voice might appear true of it: "I waited for it to produce a grape, but it brought forth thorns" (Isa. V, 2). For the fruit of being enlightened was in truth the genuine apprehension of the Only-Begotten—a grape, so to speak, hanging from the vine of the human mind—and not that recklessness which drags the race of men to constructing multiple gods. This grows up in us like a sharp thorn and wounds the mind to death with its deceits.

*He came to His own, and His own did not receive Him.*

The Evangelist intensifies his defense of the world’s not having known Him who illuminates it—that is, the Only-Begotten—and he hastens to confirm the heavy sin of the Israelites alongside the offenses of the nations, and he points out the malady of both ignorance and unbelief that had ^C settled upon the world. He advances very aptly to the discourse regarding the incarnation, and, creeping down from that most pure theology, he leads at last to an explanation of the dispensation of the incarnation which the Son wrought for our sake. For it is nothing wonderful, he says, if the world did not know the Only-Begotten, having run away from the humanly-becoming understanding, and not knowing that it is in honor and has become so, but having been compared to the senseless beasts, just as the divine Psalmist also affirmed—when even the people whom God chose for Himself as peculiar above all others rejected Him who was present in the flesh, and, though He offered the kingdom of heaven in return for faith, they were unwilling to receive Him who had arrived for the salvation of all. And observe how safe and sound the discourse concerning these matters has become. For he accuses the world of not having known the Illuminator at all, as it were, ^D procuring pardon for it righteously through this, and pre-arranging reasonable excuses for the grace given to it. But in the case of those from Israel, who were also appointed in part among those who belonged peculiarly to Him, he sets down the phrase, "They did not receive Him." For it would not have been the truth to say, "They did not know," since the more ancient law was preaching, and the prophets after it were instructing them toward the apprehension of the truth. It was, therefore, just to apply the severity of judgment over them, so that... to the nations the goodness... For the world, or the nations, by the concurrence toward

them. The Jews, however, having received the knowledge of Him through the Law, and having been called to a manner of life pleasing to God, deliberately fell into ignorance of Him whom they had already recognized, and did not receive the Word of God coming to His own. For the whole world is God’s own, in that it was created by Him, and from Him, and through Him was brought into being; but Israel will, in a certain more fitting way, be called His own, and will be allotted the glory for this, both because of the election of the holy Fathers, and because it was called the beginning and firstborn of the children of God. "For Israel is my firstborn son," God says somewhere to Moses, whom indeed, as one singular and pre-eminent, He claimed for Himself again, and named His own people. "Let my people go," He said to Pharaoh, the tyrant of Egypt. Furthermore, the truth of this matter will be manifest from the Mosaic books: "When," He says, "the Most High divided the nations, when He scattered the sons of Adam, He set the bounds of the nations according to the number of the angels of God. And the Lord’s portion became His people Jacob, the cord of His inheritance, Israel." To whom He also came, as to His own lot and His own cord, saying: "I am not sent but unto the lost sheep of the house of Israel." But when they had rejected the grace, He transferred Himself to the nations. Thus, the world is illuminated through repentance and faith, although in the beginning it had ignored Him; but the people of the Jews return to the darkness from which they had been led forth. Therefore also the Savior ^B said: "For judgment I am come into this world, that they which see not might see, and that they which see might be made blind."

1, 12. "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name."

A judgment truly just, and worthy of God. That firstborn Israel is cast out. For he did not wish to remain in conjunction with God, nor did he receive the Son coming to His own; he rejected the bestower of nobility, he thrust away the author of grace, whom the nations received through faith. Wherefore Israel will justly and deservedly receive ^C the wages of his own folly; he shall mourn the loss of good things; he shall reap the bitter fruit of his own ill-counsel, being stripped of the adoption of sons; but, on the contrary, the nations shall enjoy the good things of faith, they shall obtain the brilliant rewards of their obedience, and shall be transplanted into his place. For they shall be cut off from the natural wild olive, and shall be grafted into the fruitful olive in a manner contrary to nature. And Israel shall indeed hear: "Woe, sinful nation, a people full of sins, a seed of evildoers, children ^D that are lawless; ye have forsaken the Lord, and have provoked the holy One of Israel to anger." But the nations, someone among the disciples of Christ shall address with these words: "But ye are a chosen generation, a royal..."

priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light." For since they have received the Son through faith, they receive the power to be accounted among the sons of God; yet the Son gives that which belongs to Him alone and personally and by nature, in a sovereign manner, setting it forth in common, as if performing the act as an image of the benevolence that dwells in Him and of His love toward the world. For it was not possible for those who bear the image of the earthly to escape corruption in any other way, unless the beauty of that heavenly image had been impressed upon us ^B through our having been called to the adoption of sons of God. For having become partakers of Him through the Spirit, we have been sealed into a likeness with Him, and we ascend to the archetypal form of that image, to which the divine Scripture says we also have been made. For hardly thus, having recovered the ancient beauty of our nature and being reformed to that divine nature, shall we be superior to the evils that have befallen us through the transgression. Therefore, we ascend to the dignity above nature on account of Christ, yet we shall not be sons of God in the same way as He, without any distinction, but as related to Him through the grace of imitation; for He is truly the Son existing from the Father, but we are adopted through philanthropy, as receiving in the measure of grace what was said: "I have said, Ye are gods; and all of you are children of the most High." For the created and servile nature is called to things above nature by the mere nod and will of the Father; but the Son, being God and Lord, ^C possesses His being God and Son not by the nods of God and the Father, nor insofar as He is merely willed to be, but having shone forth from the very substance of the Father, He brings with Him His own inherent goodness by nature. He is seen, then, as the true Son, and is glorified by comparison with us. For since that which is by nature is in a different category from that which is by adoption, and that which is by truth from that which is by imitation, and we are called sons of God by adoption and by imitation, He therefore is by nature and by truth He to whom we, being these things, are contrasted, having obtained the good of grace in place of natural dignities. ^D I. 13. "Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Those who through faith, he says, are called into the adoption of sons of God have put off the vileness of their own natural state, and being adorned as with a bright garment by the grace of Him who honors them, they ascend to the dignity above nature. For they are no longer called children of the flesh, but rather the adopted offspring of God. Observe, moreover, how much caution the blessed evangelist exercised in his own words. For since he was about to say that the faithful are born of God, lest...

anyone should think they were born from the substance of God and the Father, and were running toward an unchangeable likeness to the Only-Begotten, or that even concerning Him it might be said abusively, “From the womb before the morning star I have begotten thee,” and so at length he too might be drawn down into the nature of created things, even though He is said to be begotten of God, he therefore devises this safeguard. For since he had said that power was given by the natural Son to become children of God, and had introduced this through adoption and grace, he finally adds very safely: “Who were born of God,” in order to show the magnitude of the grace bestowed upon them—as if he were gathering one who is foreign to God the Father into a natural kinship, and raising a slave to the nobility of the Lord because of His fervent love for him. ^B What then, one might perhaps ask, is the advantage, or what is the excellence that the faithful have obtained in Christ over the Israelites, since even Israel itself is said to have been begotten by God, according to the passage: “I have begotten and exalted sons, but they have rejected me”? To this we must respond, first, that since the law had the shadow of good things to come, and not the true image of the realities, neither was this granted to the Israelites in truth, but it was described in them typically and figuratively, “until the time of correction,” as it is written, during which were to arise those who would more decorously and more truthfully call God Father on account of the Spirit of the Only-Begotten dwelling within them. For they had a “spirit of servitude in fear,” but these a “spirit of adoption of sons,” into ^C liberty, “in which we cry: Abba, Father.” Therefore, the people who were to ascend through faith in Christ to the adoption of sons were prefigured in them as if in a shadow, just as indeed we also understand the spiritual circumcision to be pre-portrayed in their flesh; and in summary, everything of ours was typically adumbrated in them. In addition to these things, we say that Israel was called typically into the adoption of sons of God through the mediator Moses; and therefore they were baptized unto him, as Paul says, in the cloud and in the sea; and they were being restored from the worship of idols to the law of servitude, the command of the law being administered to them by angels. But those who ascend through faith in Christ ^D into the adoption of sons of God are baptized not into any one of the created things, but into the holy Trinity itself, through the mediator who is the Word, who joins human things to Himself through the flesh united to Him, but is joined naturally to the Begetter, inasmuch as He is God by nature. For in this way the slave ascends to sonship, through participation in Him who is the Son by truth, toward the dignity that is naturally inherent in Him, being called to it and as it were raised up. For this reason we are called and are [sons] of God, we who have received rebirth through the Spirit through faith. But since some, with a certain headlong audacity, do not fear to utter falsehoods concerning the Only-Begotten and the Holy Spirit alike, saying that this is a creature and a thing made, and altogether cast Him down from the consubstantiality of God and the Father, come, again opposing the doctrine of the right faith to their intemperance, let us set forth what may be of use to us and to our readers.

For if the Spirit is neither God by nature, O you men, nor yet proceeding from God as His own, and therefore substantially in-existent in Him; if He is something else besides Him, and not removed from the nature of created things; how can we, who are begotten through Him, be said to be born of God? For we must either say that the Evangelist is entirely false, or, if he is truthful—as indeed he certainly is—the Spirit must be God and from God by nature. And by participation in Him, we having been deemed worthy through faith in Christ, we are made partakers of the divine nature, and are said to be born of God, and for this reason we are called gods, not only raised by grace to glory beyond our own, but because we already have God dwelling and abiding in us, according to that which is written in the prophet: "I will dwell in them and walk among them." ^B Or if they-men so full of such ignorance-tell us how we are temples of God, according to Paul, having the Spirit dwelling in us, unless the Spirit is God by nature? For if He is a creature and created, for what reason does God destroy us as those who destroy the temple of God, when we defile the body in which the Spirit dwells, which possesses in itself the whole natural property of God the Father and likewise of the Only-Begotten? For how will that be true which is said by the Savior: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him, and make our abode with him," when it is the Spirit who dwells in us, and through Him we believe we have the Father and the Son together, just as John himself also says elsewhere in his Epistles: "In this we know that we abide in Him, and He in us, because He has given us of His Spirit." ^C But how, I ask, will He be called the Spirit of God at all, unless He is from Him and in Him by nature, and therefore is God? For if, being created as they say, He is nevertheless the Spirit of God, nothing prevents us from calling other creatures also the spirits of God. For that could certainly apply to them if it were indeed possible for a created substance to be the Spirit of God. There would certainly be many things to say here, and the rashness of the heretical men should be overthrown by a longer disputation; but since we have already treated the Holy Spirit abundantly in the book *On the Trinity*, we shall for this reason refrain from saying more.

And the Word became flesh.

^A the divine Scripture, when using the word "flesh" alone, signifies the whole animal, according to what is written in the prophet Joel: "I will pour out of my Spirit upon all flesh." And we certainly should not think that the prophet meant to say that the divine Spirit would be supplied to inanimate and merely human flesh; for in that way, the meaning would in no way be free from ridicule. But by taking the whole from a part, it names the man by the flesh, and it was necessary to explain why this is done, and not otherwise.

Man, then, is a rational animal, yet composite, made obviously of a soul and this fragile and earthly flesh. 95 But since he was created by God and brought into being, not having from his own nature that he is incorruptible and immortal (for these things belong substantially to God alone), he was sealed with the spirit of life, having attained a state toward the good God which exceeds his nature: "For he breathed," he says, "into his face the breath of life, and man became a living soul." But since, on account of the transgression, he was punished, "Earth you are, and to earth you shall return," justly then upon hearing this, he was stripped of the grace; and the breath of life—that is, the Spirit of Him who says, "I am the life"—withdrew from the earthly flesh, and the animal fell into death by the flesh alone, while the immortality of the soul was preserved; for it was said to the flesh alone, "Earth you are, and to earth you shall return." ^B It was necessary, therefore, that that which in us was most liable to danger should be saved as quickly as possible, and that by a union with the natural Life, it should be recalled to immortality. It was necessary that that which was sick should be freed from the disease. It was necessary, finally, that that saying, "Earth you are, and to earth you shall return," should cease, once the body which had fallen had been ineffably united to the Word who enlivens all things. For it was fitting that the flesh, after it had become His, should become a participant of His own immortality. For it would not be reasonable that fire should be able to imprint the quality of its own natural power upon matter, and almost transform into itself the things in which it happens to exist by participation, but that one should suppose the Word of God, who exceeds all things, could not by all means impart to the flesh the good that is proper and natural to Himself, namely, life.

For this reason, therefore, I believe the holy evangelist, by naming the flesh, which is the part especially affected, said that the Word of God became flesh, ^C so that one might behold at once the wound and the remedy, the sick and the Doctor, that which has fallen into death and Him who raised it to life, that which has yielded to corruption and Him who drives away corruption, that which has been mastered by death and Him who is superior to death, that which has been deprived of life and Him who bestows life. He does not say that the Word came to the flesh, but that He became flesh, so that you might not suspect that He came by a state of being, as He came upon the prophets or other saints, but that He truly became flesh, that is, man: for we said this just now. For this reason He is also God by nature in the flesh, and with the flesh, inasmuch as He who is his own...

^A has it, and yet is understood to be something other than it; and is adored in it and with it, according to that written in the prophet Isaiah: "High men shall pass over to thee, and shall be thy servants, and shall walk behind thee bound in manacles, and shall adore thee, and shall pray in thee, because God is in thee, and there is no God besides thee." Behold, they say that God is also in Him, not separating the flesh from the Word; and again they assert that there is no other God besides Him, joining to the Word that which is borne, as His own, that is, the temple from the Virgin: for Christ is one from both.

And He dwelt among us. 1, 14.

The evangelist profitably elaborates on what he has said, and brings the power of the ^B theorem to a clearer understanding. For since he had said that the Word of God had become flesh, lest anyone, out of great ignorance, should foolishly suspect that He had fallen out of His own nature and had truly been transmuted into flesh (and to suffer that which He is absolutely unable to suffer; for God is far removed from all alteration and change into something else, according to the nature of His being), the Theologian quite rightly and immediately adds: "And He dwelt among us," so that when you think of two things signified—the One who dwells and that in which the indwelling takes place—you may not think that He was transformed into flesh, but rather that He dwelt in the flesh, as having used it as His own body, the temple that is from the holy Virgin: "For in Him dwelt all the fullness of the Godhead bodily," ^C as Paul says. Moreover, he profitably asserts that the Word dwelt among us, revealing to us a most profound mystery. For we were all in Christ, and the person of our common humanity revives in Him. For this reason, He has also been called the last Adam, enriching all things for happiness and glory by the participation of nature, just as the first Adam did for corruption and ignominy. Therefore, the Word dwelt in all things through the One, so that, the one Son of God being established in power according to the spirit of holiness, that dignity might redound to the whole of humanity, and so that, through one of us, that saying might reach even to us: "I said: You are gods, and all of you sons of the Most High." ^D Therefore, in Christ the servile nature is truly freed, ascended to the mystical unity with Him who bears the form of a servant; and in us, it is by imitation and likeness to that One, because of the kinship of the flesh. For by what reason does He not lay hold of angels, but of the seed of Abraham, whence He ought to have been made like His brethren in all things, and to have become in truth man? Is it not manifest to all that He humbled Himself to the servile condition, acquiring nothing from this for Himself, but bestowing Himself upon us, that we might be enriched by His poverty, being raised through similarity with Him to His own excellent good, and that we might be manifest as gods and children of God through faith? For He dwelt in us, who by nature

is Son and God; and therefore in His Spirit we cry out: "Abba, Father" ^A. But the Word dwells in all, in one temple, to wit, that which for our sake and from us He assumed, that having all in Himself, He might reconcile all in one body to the Father, just as Paul says.

1, 14. *And we beheld His glory, glory as of the Only-begotten from the Father, full of grace and truth.*

Having said that the Word became flesh, that is, man, and brought Him into brotherhood with slaves and creatures, he nevertheless preserves for Him in this way an intact divine dignity, and shows again that He is full of the Father's property. For the divine nature is truly firm and stable in itself, and does not admit of mutation into another thing, but always exists in the same way, and remains constantly in its own endowments. Therefore, though the evangelist says the Word became flesh, he does not assert that He succumbed to the infirmities of the flesh, nor that He fell from that primal power and glory of His, for the reason that He clothed Himself in our weak and most inglorious body. ^B For "we beheld His glory," he says, more sublime than all glory, and such as everyone must confess to be fitting to the Only-begotten Son from God the Father. For He was full of grace and truth. For if anyone contemplates the choir of the saints, and weighs the deeds performed by each, he will certainly wonder, and will be delighted by their virtues, and will confess that they were filled with glory from God. But the theologians and holy witnesses teach that the glory and grace of the Only-begotten are in no way to be compared with the glory of the rest, but are by far more eminent and excellent, as one who does not have a defined measure of grace as if accepted from another, but as in the perfect, it is perfect and true—that is to say, not adventitious, nor supplied from elsewhere as in the way of an addition, ^C but substantially subsisting, and the fruit of the paternal property naturally transmitted into the Son.

But if it pleases anyone to examine more accurately what has been said, let him consider within himself what the saints themselves and what our Saviour Christ miraculously performed, and he will discover that they differ as much as we have already said. For what is it that they, indeed, are engaged in the house as mere servants, but He as Son presides over His own house? Moreover, it is written of the Only-begotten: "Blessed is He who comes in the name of the Lord" ^D. But concerning the saints, God and Father says: "And I sent to you all my servants the prophets." And they, indeed, were borrowing power from above; but He is the Lord of powers: "If I do not the works of my Father," He says, "believe me not. But if I do, even if you do not believe me, believe my works." Therefore, if the Only-begotten is perceived to be equal to the Father in power by these very works, He will deservedly be celebrated with glory equal to the Father, especially since He works equally. Moreover, even while He is in the flesh, He will surpass those called to brotherhood by as much as men of natural

^A God, and sons by adoption, are surpassed by Him who is God by nature. Since it is written in the blessed Luke: *Jesus grew in wisdom and grace*, one must note here that the Spirit-bearer said the Son has glory being full of grace. Yet how will that which is full progress, or what addition at all can it receive, beyond which there is nothing? Therefore, it is not said that He progressed as He is the Word and God, but that, as He increasingly provided wonder for Himself, He was revealed as more favorable to those watching Him through His very deeds, with the viewpoint of the spectators progressing, so to speak, rather than He Himself progressing toward grace, for He is perfect as God. Let these things also be said usefully, even if the discourse is a slight digression.

John bears witness of Him, and cries out.

^B The most wise evangelist follows his own thoughts again, and connects the next discourse rhythmically, as if it were owed to what preceded. For since he said regarding the Son of God, *We have seen His glory, glory as of the Only-Begotten*, so that he might not seem to be saying this alone—since *we have seen* does not befit one person—he joins a witness of the same name to himself, who shares with him one and the same piety toward God. "I bear witness," he says, "therefore (for I have seen what I spoke of)," and the Baptist bears witness in the same way. A most worthy pair of Spirit-bearers and a reliable twosome, reared in truth and knowing nothing of falsehood. See how significantly he explained this to us. For he says not only that John bears witness concerning Him, but he adds usefully that he also cried out, from that saying, *The voice of one crying in the wilderness*, receiving proof of his word. And this is very well done. For it was possible for some of those on the contrary side to say: "When did the Baptist bear witness to the Only-Begotten, or with whom did he share these things?" "He cries out," he says—that is, he does not speak in a hidden place, he does not bear witness quietly and in a whisper; you will hear one crying out louder than a trumpet. I say that not one alone heard such things, but the word was broad and to all, the herald was bright, the voice was notable, and the forerunner was great and not unknown.

This was He of whom I said: He who comes after me, has become before me, because He was before me.

^{C D} Having named the witness of the same mind and name as himself, and having shown that he made great use of his voice for the ministry of preaching, he usefully adds the manner of the witness; for in this the whole question mainly resided. What, then, shall we find that such a John has cried out concerning the Only-Begotten? *He who comes after me, has become before me, because He was before me.* The discourse is deep and demands much investigation for itself; for the explanation that is ready to hand and worn thin among most—it is rather the truth to say—is the one belonging to those who wonder

^A at the time of the birth according to the flesh: the Baptist went before the Saviour, yet in a way he followed and appeared to be running behind, the Emmanuel lagging behind by six whole months, as the blessed Luke has recorded. Some think that John says this so that it might be understood thus in relation to the time of age: "He who comes after me has come to be before me." But it is possible for one who is sharper of sight in gazing upon divine contemplations to see, first of all, how this statement is brought into our reasoning, and that it is far removed from the things necessarily sought. For the holy Baptist was taken as a witness, not that he might show Christ as sometimes lagging behind and sometimes again preceding in the time of birth, but as one having beheld "his glory, glory as of the Only-begotten from the Father, full of grace and truth."

What explanation, therefore, would one provide for stories that have entered in so unseasonably? Or how would one interpret for us wisely, having taken the object of inquiry in terms of the quantity of time, that is to say: "He who comes after me has come to be before me"? For let it be set down, and acknowledged, that the Lord comes after the Baptist, inasmuch as He has come to be second in time according to the flesh; but in what manner shall He also come to be before him, clearly in time? ^B For the order and sequence owed in proportion to the preceding matters calls us to this understanding. But I think this must be clear to everyone, that it would not be among the things possible. For that which is later than something in time would never be able to reach that which leads. Therefore, it is altogether ignorant, and utterly implausible, to think that the holy Baptist spoke about the time of the flesh. "He who comes after me has come to be before me"; rather, understanding it in accordance with the goal set before us, we shall believe it to have been said in some such way as this.

The blessed Baptist gracefully transfers his speech from the customary mode of speaking to the spiritual quality of things, and proceeds from an image and likeness of human affairs to the explanation of more subtle meanings. For it is generally true that he who is a leader to someone is ^C of higher repute than he who follows, and disciples yield to their masters; just as a skilled coppersmith, or an architect, for example, or a weaver is in a way the leader and is superior to one who has given himself to the discipline of his art and strives toward the perfect knowledge of it. But if that disciple should surpass the master's skill and leave him behind at a great interval, not ineptly, I think, would the one who has been surpassed by the disciple say: "He who comes after me has come to be before me." ^D If, therefore, you transfer the force and reason of that saying to this form, both regarding our Saviour Christ and the holy Baptist, you will understand it correctly in my opinion; but receive the details from the beginning. The Baptist was an object of admiration among all; he had gathered many disciples to himself, and a great throng of those coming to baptism was flowing to him. Christ, however, was unknown, although He was superior to him; He was not known to be the true God. And since He who was an object of admiration to the Baptist was hidden, for that reason He also seemed to be in a way later than he; he walked somewhat behind him who had the greatest honor and glory among men.

^A But He who was coming after came to be before, being manifested as greater than John and better. For He, already existing as God, was being revealed through His works; but as for John, not ascending to the measure of manhood, he is at length found to have come after. Therefore the blessed Baptist spoke enigmatically: “He who is coming after me has become before me,” meaning: “He who was once behind my honor has been seen to be more glorious, and by incomparable superiorities He surpasses the measure that is befitting and inherent to me.” Understanding the statement in this way, we shall find him a witness to the glory of the Only-Begotten, and not an interpreter of vain matters at an unseasonable time. For to say that Christ is greater than himself, when he had a great reputation for holiness, what else could it be, in the end, but to bear witness to an extraordinary and singular glory? ^B For after he said, “He who is coming after me, has become before me,” he necessarily subjoins, “because He was before me,” ascribing to Him the most ancient glory, and affirming that His preeminence over all things is not something that occurred in time, but exists from above, as in God by nature. “For He was before me,” he says, as if to say, “always and for all time greater and more glorious.” But through the comparison with one of the begotten, the verdict regarding all is gathered unto Him who is over all. For in this, and not in this alone, is the greatness of having surpassed the glory of John, but in that He is superior to every created substance.

1, 16. Of His fullness we have all received.

^C The evangelist accepts through these words the true testimony of the Baptist, and makes plain the demonstration of the preeminence of our Savior, and that He essentially possesses more than every begotten thing, both according to that very glory about which the discourse is now intensely occupied, and according to the renowned catalog of all other blessings. ^D For the Baptist seems to me to speak most excellently and most truthfully concerning the Only-Begotten: “Because He was before me,” that is, much more excellent and worthy than I, inasmuch as we all who are reckoned in the number of the saints have been made partakers of His own good, and human nature boasts in His prerogatives rather than in its own, whenever it is found to have anything worthy of admiration within itself. For from the fullness of the Son, as if from a perennial fountain, the gift of divine graces gushing forth falls into each soul that appears worthy of receiving it. But if the Son bestows gifts as from a natural fullness, and the creature receives them, how should He not be understood as possessing a glory not similar to others, but such as would befit the Only-Begotten from God, who has as the fruit of His own nature the superiorities over all things, and the eminence of the Father's own property as His dignity? I myself think that the most wise Paul also, when discoursing on the nature of all things, was moved by these things toward true thoughts, and thus at length, as if calling out to the creature: “For what do you have, that you did not receive?” For along with being, each

^A thing that is well-being has been given to the creature by God; it has nothing of its own, but is rich only in the generosity of the Giver. It must be noted again that he says the Son is full—that is, in all things most perfect—and so far removed from the need of anything that he is able to bestow abundantly upon all, while declining any diminution, and always preserving the greatness of his own preeminence in identity. *And grace for grace: because the law was given through Moses, grace and truth came through Jesus Christ.*

Having said that the glory of the Only-Begotten has appeared brighter than the glory of all men, and having brought forward the incomparable magnitude of his holiness in relation to the saints, he now endeavors to provide a proof of the proposed aim by comparing him with those who have been lifted to the summit of virtues. Concerning John, the Savior says: “Amen, amen I say to you, there hath not risen among them that are born of women a greater than John the Baptizer.” But he now introduces him—a man so great and worthy of emulation—crying out, as he says, and saying with a loud voice: “He that cometh after me is made before me, because he was before me.” Since, however, John’s glory is inferior to the glory of the Only-Begotten, and yields to him, it follows that no one of the saints can be raised to such glory and splendor of works as exists in Christ the Savior. Wherefore ^B those saints who existed at the time of the advent, since they cannot equal the virtue of John, nor reach that summit, will yield to Christ together with him, inasmuch as that blessed Baptist, holding the highest peak of goodness, and yielding in his glory to no one, did not through the voice of others but by his own confession proclaim himself far inferior to Christ, saying that he himself is truly holy.

But since it was necessary to demonstrate that Emmanuel is more excellent and greater than those ancient saints, the blessed evangelist necessarily resorts first to Moses, the high priest, to whom it was said by God: “I know thee above all, and thou hast found grace before me.” And we can know from this also that he was known to God more than the rest: “If there shall be among you a prophet,” says the Lord, “I will be made known to him in a vision, and I will speak to him in a dream. Not so my servant Moses; he is faithful in all my house. Mouth to mouth I will speak ^C to him, in appearance, and not by riddles.” Although, therefore, Moses was endowed with such great dignity above the other holy fathers of the old covenant, he nevertheless shows the Only-Begotten to be more excellent and in every way brighter, “that he himself may appear holding the primacy in all things,” as Paul writes. Therefore he says: “And grace for grace: because the law was given through Moses, grace and truth came through Jesus Christ.” For I think that the divine evangelist wishes to signify something of this kind. Verily, he says, ^D

the great Baptist made his confession concerning the Only-Begotten, declaring plainly: “He that cometh after me, is preferred before me: for he was before me. And of his fulness have all we received.” ^A And let no one think that, while the Only-Begotten excels John and the other saints who lived at the times of the Advent, he nevertheless yields in glory to the ancients who shone in holiness in the times before the Advent; for he will see, he says, that Moses is far inferior to Christ, even though he excelled the former ones in holiness compared to them; for the Lawgiver himself asserted that he was known to all clearly. John, therefore, was convicted by his own voice that he walked behind the glory of the Son; but he comes after his brightness, and there is nothing at all in him that is sought, or that would make the finding of the truth rugged. Whence, then, shall we find the hierophant Moses himself inferior to the glory of Christ? Let the diligent student, he says, examine the evangelical grace given to us through the Savior, and compare it with the legal grace which was delivered to us through Moses: for then he will certainly see that the Son is as much more excellent as he is seen to bring forth laws better than the legal way of life, and bringing in better things than all those things which were through Moses. ^B “For the law,” he says, “was given through Moses, grace and truth came through Jesus Christ.” How great, then, is the difference between the law and the grace of the Savior, the lover of learning and companion of good labors will again consider; but we shall speak a few things instead of many, believing that the number of contemplations on these matters is infinite and long. Therefore, “The law indeed condemned the world (for God shut up all things under sin, as Paul writes), and showed us to be liable to punishments; but the Savior himself rather liberates us: “For God sent not his Son into the world to judge the world, but that the world through him might be saved.” And the law indeed gave grace to men, calling them generally to the knowledge of God, and drawing those who were wandering from the worship of idols, and furthermore showing the base and teaching the good, if not perfectly, yet ^C pedagogically and usefully. But the truth and grace through the Only-Begotten does not bring the good to us in types, nor does it outline beneficial things as in shadows; but it brings them in bright and most clear ordinances, and leads one to the perfect knowledge of faith. And the law gave a spirit of bondage unto fear, but Christ gives the Spirit of adoption unto liberty. The law likewise brings in circumcision in the flesh, which is nothing; for circumcision is nothing, as Paul also writes to some; but our Lord Jesus Christ brings about circumcision in the spirit and in the heart through faith. The law baptizes in bare water those polluted; the Savior, “in the Holy Spirit and in fire.” The law ^D proposes the tabernacle as an exemplar of the true ones; the Savior transfers us into heaven itself, and introduces us into a truer tabernacle, which the Lord pitched, and not man. Proving all these things would not be difficult to

^A multiply with further demonstrations, but a limit must be observed. Yet we cannot entirely omit the fact that the blessed Paul solves that question regarding the Law and the Savior's grace in a few words, when he says: "For if the ministration of condemnation be glory, much more does the ministration of righteousness abound in glory." ^B By "ministration of condemnation" he calls the Mosaic commandment, and by "ministration of righteousness" he designates the grace of the Savior, to which he attributes an abundance of glory, rightly weighing the nature of things, as one who is inspired by the Spirit. Therefore, since the condemning Law was given through Moses, but the justifying grace came through the Only-Begotten, how will He not be glorious, through whom the better laws were established?

Truly, therefore, the Psalmist, while singing in the Spirit that our Lord Jesus Christ excels that whole most brilliant multitude of saints, says in these words: "For who in the clouds shall be compared to the Lord, or who among the sons of God shall be like unto the Lord?" ^C For the spiritual clouds, that is, the holy prophets, will yield the palm to Christ, nor will they ever think that they ought to contend with Him for glory, while He holds the first place—He who was acknowledged by God above others, namely Moses. But the sons of God who shone at the time of His advent will not be in all things similar to the natural Son, but will acknowledge their own condition, since the holy Baptist asserts that he is placed far below Him, of whom He who knows hearts says: "There has not risen among those born of women one greater than John the Baptist."

The blessed evangelist is therefore truthful when he says that he beheld ^D "His glory, glory as of the Only-Begotten from the Father," that is, such as would befit the Son who is only-begotten from God the Father, and not rather those who have been called to His brotherhood, of whom He is the first-born.

CAP. X.

That the Only-Begotten alone is Son by nature from the Father, as being from Him and in Him.

"No man has seen God at any time; the only-begotten Son, who is in the bosom of the Father, he has declared him."

Observe again here the prudence of the divine evangelist. He was not unaware that some would scrutinize more sharply the things said about the Only-Begotten and would say: "You asserted, O good man, that you beheld 'His glory, glory as of the Only-Begotten from the Father.'" And when it was fitting to present to us a more subtle explanation of these matters, and to speak of something divine and sublime, you demonstrated that glory from the fact that it surpassed the excellence of Moses and the measures of John, as if His glory could not be seen otherwise, although the blessed prophet Isaiah says: "I saw the Lord sitting upon a throne high and lifted up; and the house was full of His glory. And the seraphim were standing around Him: six wings...

^A to one, and six wings to another, and with two they covered the face, and with two they covered the feet, and with two they flew. And one cried to another and said: Holy, holy, holy, Lord of Sabaoth, the whole earth is full of His glory." And Ezekiel again openly declaring to us that he had seen the cherubim, a firmament as it were in the appearance of sapphire hanging over their heads, and upon the throne similarly the Lord of Sabaoth; for he says in these very words: "And behold," he says, "a voice from above the firmament that was over their head, as the appearance of a sapphire stone, the likeness of a throne upon it; and upon the likeness of the throne a likeness as the appearance of a man above. And I saw as the appearance of electrum from the appearance of the loins and upward; and from the appearance of the loins and downward, I saw as the appearance of fire, and the brightness of it round about, as the appearance of the bow when it is in the cloud in days of rain, so was the appearance of the brightness round about." This is the vision of the likeness of the glory of the Lord.

Since, therefore, the hope was not far off that some of the more ignorant would say such things to us, the blessed evangelist necessarily hastens to check their attempts, saying: "No man hath seen God at any time." For He, being Himself God, the Only-Begotten, who is in the bosom of God and the Father, provided this explanation for us, having said ^B to the hierophant Moses most clearly: "For no man shall see my face, and live." And to His own disciples of old: "Not that any one hath seen the Father, save He who is from God, He hath seen the Father." For to the Son alone, by nature, is the Father visible, in such a way as it is possible for the divine nature to be seen, and to no other of created beings. And yet the discourse of the holy prophets will by no means be false, crying out that they have seen the Lord of Sabaoth; for they do not insist that they have seen the very essence itself, which is what the nature of God is, but they themselves aloud proclaim, saying: "This is the vision of the likeness of the glory of the Lord." Therefore, from things among us, the form of the divine glory was enigmatically fashioned, and it was rather a likeness, as if on a panel, bearing in a manner worthy of God the exceeding greatness of the truth which resides in the things above ^C mind and word.

Most excellently, therefore, the wisest evangelist says: "And we beheld His glory, a glory as of the Only-Begotten from the Father," introducing the demonstration of the Word from His excellence over all things. For just as the power of the Creator of all is considered proportionately from the beauty of creatures—and "the heavens declare the glory of God, and the firmament proclaimeth the work of His hands"—so in turn the Only-Begotten will appear more glorious and brighter, if he be understood and considered as above those things by which He surpasses the creature, as being above it, though He escapes the sharpness of the eyes, as God. And as for the beauty of all things, the power ^D of the Author of all is known proportionately. It is to be observed, however, again, that the evangelist here calls the Only-Begotten Son God, and says He is in the bosom of the Father, so that it may again be shown that He is far removed from the reasons of the creature, and has a proper and peculiar...

of existence from the Father and in the Father. For if the Only-Begotten is truly God, how is he not of a different nature from those who are gods and sons by adoption? ^A For the Only-Begotten will be understood not as being among many brothers, but as existing alone from the Father. But since, according to the voice of Paul, while there are many who are so called, both in heaven and on earth, the Only-Begotten is God of those who are gods, he will evidently be placed outside the remainder, and will not be ranked among those who are gods by grace, but will rather be true God with the Father; for thus Paul harmonizes it for us, saying: "But for us there is one God the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things." For since the Father is one God by nature, the Word who is from Him and in Him cannot fail to be God—shining forth in the peculiarity of the Begetter, and rising essentially to the equal dignity, at least in regard to being God by nature. For this reason He also says that He is in the bosom of the Father, so that you may understand again that which is in Him and from Him, according to what was said in the Psalms: "From the womb before the morning star I have begotten Thee." For just as here, "from the womb" is put for "from Him" properly, and is taken according to a similarity from our own experience (for those who are born of men truly come forth from the womb), so also when He says "in the bosom," He wishes to signify nothing less than the Father's womb, which indeed begets the Son by way of manifestation, as in a godly effulgence and an ineffable progress to a proper hypostasis, ^B yet also holds Him again, since the divine offspring did not come forth from the Father by any cutting off or division, such as is the case in bodies. And so the Son says somewhere that He is in the Father, but has in turn the Father in Himself. For that which is proper to the Father's substance, naturally pervading the Son, shows the Father in Him, and the Father in turn has the Son in Himself, rooted in an identity of substance that is equal in all respects, and generated from Him, yet not by any division or local separation, but as subsisting in Him and always co-existing. Thus, indeed, we more piously accept that the Son is in the bosom of the Father, not as some of the enemies of God interpret it, whose condemnation is just; for they pervert all things that are right, according to the word of the prophet, leading astray the ears of the simpler sort, ^C and rashly sinning against the brethren, for whom Christ died. For it is necessary to say what they think and say, and what they attempt to explain in their teaching. When the evangelist says that the Son is in the bosom of God and the Father, and therefore the children of the Church think rightly, and confirm that He exists from the Father and in the Father, and contend that the true manner of generation must be preserved, those devoid of sense, being full of all ignorance, immediately burst into laughter, and are not afraid to attack us with these words: "Your opinions are trifles, O good sirs, for that which you think concerning God is unlearned and insipid, namely that because the Son is said to be born in the bosom of the Father, He has therefore gone forth from His substance" ^D

^A foolishly assuming it to be a product of His substance and of His unbegotten nature.

"Have you not heard," they say, "in the evangelical parables, when Christ Himself was speaking of the rich man and Lazarus, that 'it came to pass that Lazarus died and was carried by the angels into Abraham’s bosom'? Will you then grant, because Lazarus is said to be in Abraham’s bosom, that he exists from him and in him by nature? Or will you refrain from saying this, doing rightly, and admit with us that 'bosom' is to be understood as love?"

We declare, therefore, that the Son is in the bosom of God and the Father, meaning instead "in His love," just as He also says somewhere: "The Father loves the Son." But when men who are prone to censure and quick only to revile attack us with such arguments, then we in turn will answer them, setting against them the right Word of truth.

"For you, good sirs," we say, "the term 'bosom' signifies love; for we have just heard you say this. Shall we then, safely and without danger, say that the world itself and the gates of Zion are in the bosom of God and the Father, since it is said, 'God so loved the world,' according to the Savior’s voice, and 'The Lord loves the gates of Zion,' as the holy Psalmist sings? ^B And when He says to the minister of sacred things, Moses, 'Put your hand into your bosom,' does He command him, tell me, to love his hand, and not rather to hide it? If so, how shall we not incur great laughter on these counts? Or rather, how shall we not be impious against the Father Himself, declaring that all things are in His bosom, and making common to others the special and preeminent good of the Only-Begotten, so that the Son has nothing more than the creature?"

Having therefore bidden farewell to their folly, we shall walk the straight path of the truth. When the Son is said to be in the bosom of the Father, we understand Him to be from Him and in Him. And having carefully grasped the force of the meaning, we shall find it to be thus, and not otherwise. "The only-begotten God," He says, "who is in the bosom of the Father, He has declared Him." ^C For because He said "only-begotten" and "God," He immediately adds, "who is in the bosom of the Father," that He might be understood to be also the Son from Him and in Him naturally—calling the bosom "substance," as it were, by a bodily example.

For things that are more manifest are in a way types of intelligible things, and what is in us leads us by the hand toward the apprehension of things that are above us. Often, bodily things are taken in the manner of an image, and introduce into us the apprehension of more subtle contemplations, even if they are understood according to their proper time, as it seems has been said—such as I say is the case with Moses: "Put your hand into your bosom."

But the fact that Lazarus is placed in the bosom of Abraham will not injure our argument at all. ^D For Scripture does not merely say that Lazarus, having died and been released from the life of the body, was carried into the bosom of Abraham—that is to say, placed among the sons of Abraham, whom—

^A God has established as a father of many nations. For it is written somewhere about him: "Because I have made you a father of many nations."

^B 1, 19-20. *And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to him, to interrogate him: Who are you? And he confessed and did not deny; and he confessed: Because I am not the Christ.*

Mindful of his own words, the evangelist explains to us more fully those things which he had indicated briefly before. For when he had said: "There was a man sent from God, whose name was John. He came as a witness, to bear witness concerning the light," he necessarily adds what sort his testimony was. For when, he says, the leaders of the Jews sent priests and Levites to him with instructions to ask what he might say about himself, then indeed he confessed very clearly, having cast off all hesitation for the sake of the truth. For he said, "I am not the Christ." Therefore, he says, I too, the writer of this book, have not lied when I said of him: "He was not that light, but [came] that he might bear witness concerning the light."

*And they asked him: What then? Are you Elias? And he said: I am not. Are you the Prophet? And he answered: No.*

As the evangelist says again by way of explanation: "He confessed that I am not the Christ," he attempts to show how or in what manner the nature of the confession occurred. And it seems to me that by these words he wishes to expose the ignorance of the Jews: "For professing themselves to be wise, they became fools," and, puffed up with the knowledge of the Law, quoting the Mosaic commandments back and forth, and asserting that the doctrine of the holy prophets was in supreme agreement with them, they marvelously betray their own lack of learning through such foolish interrogations. For Moses, that high priest of sacred things, prophesying that the Lord would appear in the likeness of a prophet, predicted to the sons of Israel: "Because the Lord your God will raise up for you a prophet from among your brethren like me; to him you shall listen, according to all that you asked from the Lord your God in Horeb." ^C But the blessed Isaiah, signifying to us the forerunner and herald, says: "The voice of one crying in the wilderness: Prepare the ways of the Lord, make straight his paths." And thirdly, in addition to these, the prophet Joel writes concerning the Thesbite (and this is Elias) in this manner: "And behold, I will send to you Elias the Thesbite, who will turn the heart of the father to the son, and the disobedient to the wisdom of the righteous, lest I come and strike the earth with a curse." Since, therefore, there are three who were announced to come—the Messiah, namely, and John, and Elias—the Jews hope that more are coming, so that they might justly hear: "You are mistaken, not knowing the Scriptures." ^D For when interrogated

^A by the blessed Baptist, and having learned that he was not the Christ, they answer: "What then? Are you Elias?" And when he said, "I am not," they ought to have inquired next about the Forerunner (for this was what remained), but they ignorantly rush toward Christ, who was indicated as the Prophet through the Law. For see what they say, not knowing what was revealed through Moses: "Are you the Prophet?" And he answered, "No." For he was not Christ himself, as he had already maintained beforehand. 1, 22, 23. "What do you say about yourself? I am the voice of one crying in the desert."

He sharply reproves them as being ignorant of the Scriptures, and with prophetic testimony confirms the task that had been entrusted to him, that is, his ministry. For I come, he says, to say nothing else than that the one who is expected is now at the doors, or rather, the Lord is already within the doors. "Be ready for whichever path He commands you to tread; you have trodden the path through Moses, now take up the path through Christ." The chorus of the holy prophets proclaimed this to us.

Testimonies of the prophets concerning the path according to Christ.

Isaias: "Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob, and He will announce to us His path, and we shall walk in it."

The same: "There shall be a path there, pure, and it shall be called a holy path, and no lion shall be there, nor shall any of the evil beasts go up thereon; but the dispersed shall walk in it."

The same: "I will give a beginning to Sion, and I will exhort Jerusalem for the path."

The same: "And I will lead the blind in a path they have not known; and I will make them tread paths they did not know."

Jeremias: "Stand upon the ways, and ask for the eternal paths of the Lord, and see what the good path is, and walk in it, and you shall find purification for your souls."

What then is the good path, and the one that cleanses those who walk in it? Let Christ himself say: "I am the path."

1, 24-25. "And those who were sent were of the Pharisees, and they asked him and said to him: Why then do you baptize, if you are not Christ, nor Elias, nor the Prophet?" ^D

Those who were sent by the Jews (for they were Levites, and some from the order of the priesthood), were reproved for having asked an ignorant question. For having suspected that Christ was one person, and that the prophet mentioned in the Law was another, they said, after the holy Baptist had asserted, "I am not the Christ," "Are you the Prophet?" But behold, the very crowd of the Pharisees, puffed up with a vain persuasion of wisdom 110 rather than endowed with a true knowledge of the divine oracles, is caught in the act. "For why," they say, I beseech you, "do you baptize, if you are not Christ, nor Elias, nor the Prophet?" Here again they appear to be experiencing no small distress ^D toward the Baptist. For they do not deem,

as it seems, to rank him in the catalog of those who were expected; and, sick with the arrogance they have nurtured for themselves, they consider him to be nothing, even if he is announced by the voice of the prophet. For having heard: "I am the voice of one crying in the desert: Make straight the way of the Lord," they reject the oracle and, almost with these very words, impudently attack him, saying: "There is nothing in you, O whoever you are, that is trustworthy, nor is there anything wonderful or great; why then do you baptize at all? And why do you attempt such a thing, being someone who is nothing?" ^A It was the custom of these impious Pharisees to belittle the one who was present, while pretending rather to honor the one who was to come. For in order that they might always secure the honors from the Jews and obtain for themselves the acquisition of riches, they would not suffer anyone else to be seen as distinguished. It was for this reason that they even killed the heir, saying: "Come, let us kill him and we shall have his inheritance."

I, 26-27. *John answered them, saying: I baptize with water: but there stands one in the midst of you, whom you do not know. He it is, who is coming after me, who has been made before me, whose shoe's latchet I am not worthy to unloose.*

The blessed Baptist bears their rebuke with an even mind; and with great aptitude, he takes the occasion of the saving proclamation from the things he narrates about himself. He teaches even those who were sent to him by the Pharisees—men who were unwilling—that Christ is already within the gates. "For I," he says, "bring in an initiatory baptism, washing with water those who are stained by sin toward the beginning of repentance, and teaching men to rise from small things to more perfect ones. ^B For this is to fulfill in deed that which I was sent to proclaim: 'Prepare,' namely, 'the way of the Lord.' But he who is the giver of greater and more worthy things, the bestower of all perfection in goodness, stands in your midst, still unknown because he is clothed in flesh; he who surpasses me by such an interval that I do not deem myself worthy to be reckoned even in the place of a servant before him—for this, in my opinion, is what is signified by the words: 'I am not worthy to unloose his shoe's latchet.'" And in saying what is true, he also does something else worthy of note: he recalls the Pharisees to modesty, having set himself forward as the example of the thing. ^C

I, 28. *These things were done in Bethany beyond the Jordan, where John was baptizing.*

He notes the place so as to signify that the narration has been fashioned accurately and diligently. For when we must narrate great events, we are accustomed, we all, so to speak, to remember also the places in which they happened to occur. ^D

CHAPTERS CONTAINED IN BOOK TWO

I. That the Holy Spirit is not in the Son by participation, nor as something adventitious, but subsists in Him substantially and by nature, according to the proposed text: "And John testified, saying: I saw the Spirit descending as a dove from heaven, and it remained upon him." ^A

II. That the Son is not among created things, but above all, as God from God, according to the proposed text: "He that comes from above is above all."

III. That the Son is God and from God by nature, according to the proposed text: "He that has received his testimony has set his seal that God is true."

IV. That the things proper to God and the Father are not in the Son by way of reception, but substantially and by nature, according to the proposed text: "The Father loves the Son, and has given all things into his hand." ^B

V. That the Son is not in the number of those who worship, insofar as He is the Word and God, but is rather worshipped together with the Father, according to the proposed text: "You worship what you do not know; we worship what we know."

VI. That the Son is not inferior to the Father, either in power or in operation in certain matters, but is of equal power and like unto Him, as being from Him by nature, according to the proposed text: "The Son can do nothing of himself, but what he sees the Father doing; for whatever he does, these the Son also does in like manner." ^C

VII. That no divine dignity or excellence is in the Son as if by participation or as something adventitious, according to the proposed text: "For neither does the Father judge any man, but has given all judgment to the Son."

VIII. That the Son, being God and God from God by nature, and the most perfect image of the One who begot Him, has equal honor and glory with Him, according to the proposed text: "I can do nothing of myself; as I hear, I judge." ^D

ON THE GOSPEL ACCORDING TO JOHN: BOOK TWO

"The next day he saw Jesus coming toward him."

In a very short space of time, the Baptist is revealed as both prophet and apostle. For He whom he preached as about to come, he now shows to be present.

"On the next day," he says, "he sees Jesus coming toward him."

And he says: "Behold the Lamb of God, who takes away the sin of the world."

It is no longer fitting to say, "Prepare," now that He for whom the preparation is being made is finally seen and is before our eyes. The nature of the matter demands a different mode of speech. We must explain who this is who is now present, and for what reason He who has arrived from the heavens has descended to us. "Behold, then," he says, "the Lamb of God," whom the prophet Isaiah indicated to us, saying: "He was led as a sheep to the slaughter, and as a lamb before the shearer is ^B silent." This is He whom the law given through Moses long ago prefigured; yet at that time it offered salvation only in part, not extending its mercy to all. For it was a type and a shadow. But now the true Lamb, who was once painted in riddles, that immaculate sacrifice, is led to the slaughter for all, that He might remove the sin of the world, that He might overthrow the destroyer of the inhabited world, that by dying for all He might abolish death, that He might dissolve the curse upon us, that finally the word might cease: "You are earth, and to earth you shall return," and that there might come to be a second Adam, not from the earth, but from heaven, and that He might be the beginning of every good thing for human nature, the solution to the corruption that was introduced, the provider of eternal life, the ground for our reformation unto God, the beginning of piety and justice, and finally the way to the kingdom of heaven. For one Lamb died for all, saving the entire flock on earth for God and the Father; one for all, that He might subject all to God; one for all, that He might gain all; that finally all might no longer live for themselves, but for Him who died for them and was raised. For since we were in many sins, and for this reason owed a debt to death and corruption, the Father gave His Son as a ransom for us, one for all, since all things are in Him and He is better than all. One died for all, that we all might live in Him; for death, having swallowed ^C the Lamb who died for all, vomited forth everyone in Him and with Him. For we all were in Christ, who died for our sake and in our stead, and was raised; for sin being abolished, how was it possible that death, which is from sin, should not also be altogether abolished on account of Him? When the root is dead, how could its sprout still be preserved? Sin being dead, what will be our cause for dying? Therefore, keeping feast at the slaughter of the Lamb of God, let us say: "Where is your victory, O death? Where is your sting, O Hades?" For all lawlessness, as the Psalmist somewhere said, ^D shall stop its

^A mouth, no longer able to accuse those who have sinned out of weakness. For it is God who justifies; Christ redeemed us from the curse of the law, having become a curse for us, so that we might escape the curse of lawlessness.

"This is he of whom I said: After me comes a man who has become before me, because he was before me."

He brings back to the memory of his hearers the words spoken about Him, and yields the palm of glory to Christ, doing so not from any partiality or affection, but rather out of truth and necessity. For a work is subject to its maker, a slave to his master, the recipient to the giver, even if it be against their will. We have already said enough in the preceding remarks ^B regarding the manner in which Christ was after John, and yet has become before him, because He was the first, as he himself confesses.

"And I did not know him, but that he might be manifested to Israel, for this reason I came baptizing in water."

He who leapt for joy in his own mother's womb, while the holy Virgin was still carrying the Lord, the prophet before birth, the disciple in the womb, says of the Savior: "I did not know him." In saying this, he speaks the truth, for he does not lie. For God alone knows all things of Himself, taught by no one, but the creature is taught by another. For the Spirit dwelling in the holy ones completes what is lacking in them, and bestows upon human nature its proper good—I mean the knowledge of things to come and the understanding of hidden mysteries. Therefore, when the blessed Baptist says he did not know the Lord, he does not lie in any way, if the condition of humanity and the creature is considered; but he attributes all knowledge to God alone, ^C who through the Holy Spirit illuminates man for the grasp of hidden things. And very usefully he says he did not know Christ of his own accord, but that for this very reason he had come—to make Him manifest to Israel—so that he might not appear as one having run to testify of his own accord, nor be thought by some to be a servant of his own desires, but rather a worker of divine dispensation and an agent of the will from above, which revealed to him the "Lamb who takes away the sin of the world." Therefore, so that the Jews might more readily advance to belief in Christ the Savior and have the most excellent estimation of Him, he says he knew Him, whom he had not known, so that they might in the end consider the God who revealed Him, and having shaken off their former stupor of mind, might accept his word; and seeing the servant to be so great, might proportionally measure the dignity of Him who holds sway. For in saying that he came to make Him manifest to Israel, does it not signify the proper service of a slave? ^D

CAPUT I

John testified, saying: "I have seen the Spirit descending as a dove from heaven, and It remained upon Him; and I did not know

Him; but He who sent me to baptize in water, He said to me: Upon whom you see the Spirit descending, and remaining upon Him, this is He who baptizes in the Holy Spirit."

Since he had said earlier that he did not know Him, he now explains this more precisely and opens up the divine mystery, showing both that it had been revealed to him by God the Father, and explaining openly what the manner of that revelation had been. And he profits the mind of all his hearers, and through those things by which he says that he learned the mystery of Christ from God, he demonstrates that those who oppose him contend against the decrees from above and recklessly resist the great will of the Father. And this was surely an inducement for them to refrain from their vain counsel and to receive Him who, by the good pleasure of the Father, came into this world for the salvation of all. He testifies, therefore, that he saw the Spirit descending upon Him from heaven in the form of a dove, and that It remained upon Him. In addition to this, he says that he heard with his own ears from Him who sent him to baptize in water, that He would baptize in the Holy Spirit, upon whom the Spirit had descended and in whom It had remained. The witness is therefore most trustworthy, the sign is supernatural, and the Author and Demonstrator of it is the Father, who is above all.

And these things are indeed so. But perhaps the caviling heretic will again insult, and bursting into laughter will say: "What, then, will you answer us, O good sirs, or with what sophistries will you refute what is written? Behold, He says the Spirit descends upon the Son: behold, the Son is anointed by God and the Father, and what He does not have, He surely receives, with the Psalmist supporting us and addressing Him in these words: 'Therefore God, your God, has anointed you with the oil of gladness above your companions' (Ps. XLIV, 8). How then will the Son be consubstantial with the perfect Father, if He is not perfect, and is anointed for this very reason?"

To such men, who overturn the venerable dogmas of the Church and distort the right meaning of the Scriptures, I think one must say: "Awake, you who are drunk on your wine" (Joel 1, 5), so that, having perceived the illustrious beauty of the truth, you may be able to cry out with us to the Son: "Truly, you are the Son of God" (Matt. XIV, 33). For if you believe that He is God by nature, how, I ask, could He lack perfection? For it follows that you must also impiously assert the same thing about the Father. For from where, I ask, will He Himself necessarily have perfection, as you say? Or how will your view not fall into that diminution of the Son, if the divine essence once admits imperfection in the Son, as you foolishly and ignorantly contend? For we shall certainly not divide that great and immortal nature into diverse reasons, so that it is, for example, imperfect in one, but perfect in another, since the definition of humanity is one for all and the same in all of us, nor is one man less or more than another man as a man; nor, I suppose, does one angel differ from another angel in the rationale of angelic substance, in everything, and

^A in as much as they are of the same species, they are all bound together into one nature. How then will the divine nature, which is superior to all things, be seen as less than created things in the goods that belong to it, yet endure a passion ^B which creation itself does not know how to suffer? And how will it be entirely simple and uncompounded, if perfection and imperfection are to be seen within it? For it will be composed of both, if imperfection is not similar to perfection. For if it were similar, and there were no difference between them, everything that is perfect would also be imperfect in every respect; and if anything in turn is imperfect, that would also be perfect, and we would subtract nothing from the Son, even if we thought him to be lacking in perfection: but neither would the Father surpass the Son, although perfection is ascribed to him, and the question for us is solved once again. But if the imperfect is distinguished from the perfect by many rationales, yet the divine nature receives both in the same way, it will therefore be composite and not simple. ^C But perhaps someone will say that opposites cannot exist simultaneously in one subject, just as, for example, a white color and a black cannot exist together in a body. Well done, my friend, you also provide remarkable support for our arguments. For if the divine nature is one, and there is no other besides it, how, I ask, could it admit contraries? How will things that are dissimilar to one another come together in one subject? But since the Father is God by nature, the Son is also God by nature; he will therefore differ in nothing, in respect of being perfect, from the Father, having originated from his divine and most perfect substance. For is it not, I ask, ^D absolutely necessary that he who is from a perfect Begetter should be perfect, if indeed he is his exact image and the character of his substance, as it is written? But everyone, I think, will agree with us and support this: otherwise, let someone come forward again and tell us how the Son can be the exact character of the perfect Father in all things, if he is not able to be perfect by his own nature, as some foolishly imagine. Since he is character and image, he will therefore be perfect, just like the One whose image he is. But John, he says, saw the Spirit descending from heaven upon the Son, and he has sanctification as an acquired thing; for he receives it, evidently, as one who does not possess it. It is time, therefore, to declare him openly a creature, honored with barely a slight excellence, being perfected and sanctified in equal rank with others, and possessing an acquired supply of good things. But then how will the evangelist not be proved a liar when he says, "For out of his fullness we have all received"? For how will he be full in his own nature, if he receives from another? Or how, I ask, will the Father be reckoned as God, if the Only-Begotten is a creature, and not truly a Son? For if it were so, the Father himself will also be falsely named, and the Son will in no way be the Truth, having a spurious dignity in himself, and the title in name only. It will all come to nothing for us, neither for the Father being truly Father

^A nor for the Son being such by nature, but merely what he is said to be. If God is truly Father, he surely has that of which he is Father, namely the Son who has proceeded from him. How, then, will a holiness—which is holy by nature—bring forth a Son destitute of holiness, or produce a fruit devoid of its own properties? For if he has sanctification from elsewhere, as those triflers say, it is absolutely necessary for them to admit, even against their will, that he was not always holy, but came to be so later, when the Spirit, as John writes, descended upon him. How then was the Son holy even before his incarnation? For so did the Seraphim celebrate him in that trisagion hymn in which that word, "Holy," is repeated in order from the first to the third. If, therefore, he was holy even before the incarnation, and indeed always existed with the Father, how did he need a sanctifier, and that in the latter times, when he became man? I marvel how that escapes them, curious and inquisitive as they otherwise are: for it is necessary to maintain that the Son could at some point also cast off holiness, if it is not substantial to him, but happens to him just as it does to us or to any other rational creature. And if he lost his sanctification, would he not necessarily also be subject to the bonds of sin, and lapse into vice, no longer retaining within himself that by which he overcame vice? ^B Therefore, we shall not find the Son to be immutable, and the Psalmist will also be proved a liar when he cries out to him in the Spirit: "But thou art the same" (Ps. CI, 27). Furthermore, that which pertains to the same matter must also be observed: namely, that that which participates is, without doubt, something different in nature from that which is participated. For if this is not true, and the one in no way differs from the other, then whatever participates in anything will be a participant of itself—a thing which is most absurd even to conceive. For how could anyone be thought to participate in himself? But if it is held that the things mentioned necessarily differ from one another in their natural distinctness, and logos compels them to be divided, let those who grant the Spirit to the Only-Begotten by way of participation see into what a depth of impiety they are unawares plunging. For if the Son is a participant of the Spirit, and the Spirit is holy by nature, the Son will not be holy by nature, but having hardly attained it at length through union with another, he has been reformed by grace to a better state than that in which he was at the beginning. But let the enemy of God see again into what absurdity they end. For first, a certain alteration and change, as I said before, will be found in the Son: if he has been changed, as you wish, and has progressed to something better, he is in some way less than the Father, and yet he will eventually be shown to be greater. How so, we shall say, having taken it from the authority of divine Scripture. The divine Paul says ^C somewhere about him: "Let this mind be in you which was also in Christ Jesus, who, being in the form of God, thought it not robbery to be equal with God, but emptied himself, taking the form of a servant, being made in likeness of men, ^D and being found in fashion as a man, he humbled himself"; when, therefore, before this, he was in the beginning, being transformed by grace; but—as what he is said to be.

^A Since then, before the incarnation, he was in the form and equality of the Father, but at the time of the incarnation, having received the Spirit from heaven, he was—according to them—sanctified, and at once appeared better and greater than himself for this reason, he clearly transcends from henceforth even the measure of the One who begat him. And if, having received the Spirit, he has ascended to a dignity that is superior even to the Father, then the Spirit is greater than even the Father himself, bestowing upon the Son the excellence that is against him. Who, therefore, would not shudder at this, even just to hear it? For it is indeed a grave thing to utter words of such a kind; yet we cannot otherwise strike down the malice of those men. Wherefore, we shall address them again with these words: If, when the Word of God became man, he is sanctified by receiving the Spirit, but before the incarnation he was in the form and equality of the Father, ^B and, according to their opinion, not yet sanctified, it is necessary to say that God the Father is not holy, if the Word, who is in all things synonymous and equal to him, was not holy in the beginning, but only attained this in these latter times. And again: If he himself is truly the Word of God, receiving the Spirit and being sanctified in his own nature, let our opponents tell us whether he has become greater or less than himself, or whether he remained in the same state after having suffered this. For if he has nothing more from the Spirit, but remains just as he was, do not be troubled when you hear that the Spirit has descended upon him. But if by receiving it he sustained some detriment and diminution, you would posit to us a passible Word, and you will accuse the substance of the Father, who inflicts damage rather than sanctifies. But if, having received the Spirit, he was shown to be better—and he was in the form and equality of the Father even before he was made better, as you all suspect—the Father has not reached the pinnacle of glory, but he will be in the same state in which he was when the Son, who has leapt forth toward something greater, was synonymous and equal with him. ^C It is, therefore, appropriate, I think, to say concerning the ignorant heretics: "Behold a foolish and senseless people; eyes have they, and they see not." For the God of this age has indeed blinded the minds of the unbelievers, so that the illumination of the Gospel of the glory of Christ might not shine upon them; toward whom, indeed, I think we ought to feel sorrow rather than anger, for they do not understand what they read. But that what I say is true, will be manifest to us from hence, even if we have not unskillfully established the proof through those things which have already been discussed. And the saying of Paul will again be set before us. ^D "Let this mind be in you," he says, "which was also in Christ Jesus, who, being in the form of God, thought it not robbery to be equal with God, but emptied himself, taking the form of a servant, being made in the likeness of men, and being found in fashion as a man, he humbled himself." Behold, at any rate, he admires the Son exceedingly, inasmuch as he is equal

^A to God and the Father, and yet did not snatch at this, because of his love for us, but for our sake descended to humility by taking the form of a servant, and was emptied for the sake of our humanity. But if, as these men say, he was rather sanctified by receiving the Spirit when he became man, and was made better than himself by that sanctification, into what humility shall we see him to have descended? How is that which is exalted depressed? How does that which is sanctified descend, or how does it not rather ascend and become raised to something better? What kind of emptying is that which consists in being filled by the Spirit? How, in short, could he be thought to have become man for our sake, if he underwent such a great improvement in his own affairs? How did he become poor for our sake, he who was enriched for our sake? How, indeed, was he rich even before his coming, if in that coming, by their account, he received what he did not have—that is, the Spirit? Or why should he not rather rightfully assign to us the gifts with which he was accumulated for our sake? "The heaven was astonished at this, it was astonished and shuddered exceedingly," saith the Lord. ^B For the people of the heretics have done two things that are truly evil, not understanding what they say, nor of whom they affirm it, and they do not hesitate to endanger themselves in matters of such great importance. For otherwise, they would have said with a great flood of tears and a loud cry, "Set, O Lord, a watch before my mouth, and a door for my lips. Incline not my heart to words of wickedness." For they are truly words of wickedness which bring extreme ruin to their hearers. But as for us, having expelled their trifles from our hearts, we shall turn to the straight doctrine of the faith, mindful of that saying: ^C "Destroying counsels, and every height exalting itself against the knowledge of God, and bringing into captivity every understanding to the obedience of Christ." Come, then, and let us take captive our own mind in explaining the matters proposed, and let us subject it to the glory of the Only-Begotten, referring everything prudently to his obedience—that is, to the mode of the incarnation. "For being rich, he became poor for our sake, that we might be enriched by his poverty." Accept, if you will, another demonstration of this matter from what we are about to say, and lend a patient ear to us.

The divine Scripture testifies that man was made in the image and likeness of the supreme God of all. For Moses, that man known to God before all others, says in the first book of Genesis: "And God," he says, "made man; in the image of God he made him." And that he was sealed unto the divine image by the Spirit, he again taught us saying: "And he breathed into his face the breath of life." ^D For at the same time the Spirit bestowed life upon the creature, and divinely impressed his own characters; and thus, a perfect animal partaking of reason, that best artist, God, humanely [completed the rational creature on earth, giving the saving command…]

^A gave him a command; and he was in Paradise, as it is written, still preserving what was given, and conspicuous for the divine image of the Maker through the indwelling Holy Spirit. But since, being led astray by the deceits of the devil, he despised the Creator, and by trampling on the law that had been set, grieved his Benefactor, he was stripped of the grace given to him; and then, for the first time, he who had been created for life heard: "You are earth, and to earth you shall return," and the likeness to God in him was already distorted by the intervention of sin, and the characters were no longer bright, but in some way dimmer ^B and darkened in him because of the transgression. And since the human race extended into a greater number, and sin reigned over all, plundering the soul of each, nature was stripped of its ancient grace; the Spirit withdraws entirely, and the rational creature falls into the ultimate unreason, and ignores even Him who created him. But the Creator of all, having been forbearing for long ages, at length has pity on the corrupted world, and, being good, hastens to join the flock that had run away on earth to those above; and he resolved to recast humanity again into its ancient image through the Spirit. For it was not possible for the divine characters to shine in it in any other way in the manner ^C in which they had been before. Therefore, what He contrives for this, and how He planted the grace in us inviolate, or how the Spirit was rooted again in men, and in what way nature was reformed to its ancient state, must be explained hereafter. The first man, being earthly and from the earth, and having in his own power the choice of good or evil, and being master of the inclination to either, was seized by bitter deceit, and falling into disobedience, fell into the earth, his mother, whence he had come forth, and now, being subject to corruption and death, he transmits the loss to the whole race. But as evil grew and multiplied in us, and our mind always fell toward the worse, sin reigned, and thus the nature of man was finally shown stripped of the indwelling Holy Spirit. "For the Holy ^D Spirit of wisdom will flee deceit," as it is written; and, "He will not dwell in a body subject to sin." Since, therefore, the first Adam did not keep the grace given by God, God and Father destined for us the second Adam from heaven. For He sends into the likeness of us His own Son, being by nature ignorant of change and alteration, and entirely without sin, so that just as we became subject to divine wrath through the disobedience of the first, so we might escape both the curse and the evils that result from it through the obedience of the second. And since the Word of God became man, He receives the Spirit from the Father, as one of us, not taking anything for Himself specially—for He Himself was the bestower of the Spirit—but in order that He might preserve what was accepted for our nature, as man, and again root in us the grace that had departed, He who knows not sin. For this reason, I think, holy...

^A Baptist usefuly added: "For I have seen the Spirit descending from heaven and remaining upon him." For He flew away from us because of $\sin$, but He became as one of us, He who knows not sin, in order that He might accustom the Spirit to remain in us, having no cause for departing or withdrawing from Him. Therefore, He receives the Spirit for us through Himself, and renews to our nature its ancient good; thus He is also said to have become poor for our sake. For being rich, as God, and in need of no good thing, He became man, needy of all things, to whom it is said somewhere, and very rightly: "For what do you have that you did not receive?" As therefore, while existing as Life by nature, He died in the flesh for our sake, in order that He might conquer death for us, and raise up the whole nature with Himself (for we were all in Him, ^B inasmuch as He was made man), so also He receives the Spirit for our sake, in order that He might sanctify the whole nature. For He did not come to benefit Himself, but that He might become for all of us the beginning, and the way, and the door of heavenly goods. For if He had not seemed to receive, as man, or even to suffer, as one of us, how could any one have shown that He had humbled Himself? Or how could the form of a servant be rightly attributed to Him, unless something suited to a servant had also been written about Him? Do not, therefore, tear down the most wise rationale of the incarnation, which that divine Paul rightly admires, crying out: "In order that the manifold wisdom of God might be made known now to the principalities and ^C powers in the heavenly places, through the Church, according to the purpose of the ages, which He made in Christ Jesus our Lord." For it is truly wisdom, and worthy of God, that great mystery of the incarnation is seen to be. I think that those who choose to be pious and embrace the correctness of the dogmas ought to have such an understanding concerning the Savior. For we shall not in any way descend to such folly as to imagine the Spirit exists in the Son by nature by participation, and not rather as naturally springing forth, just as, indeed, is the case with the Father Himself. For just as the Holy Spirit is of the Father, so also is He of the Son; so we have read in the divine Scriptures: "For when they had come ^D to Mysia, he says, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them." But if anyone thinks to contend more contentiously against the arguments regarding these matters, and to assert again that the Spirit is in the Son by participation, or that He began to be in Him at that time when He was baptized, at the time of the incarnation, let him see again into how many and how great absurdities he will cast himself. For first, he says that greater than John the Baptist has not arisen among those born of women—and the word is true—but we see him who has attained to the pinnacle of human glory and virtue, honoring Christ with incomparable excellences: "For I am not worthy," he says, "to stoop down and loose the strap of His sandals." And yet, is it not absurd and impious,

to believe that John was filled with the Holy Spirit even from his mother's womb, because it was so written concerning him, but to imagine that the Lord of this man, and indeed of all creation, first received the Spirit at the time he was baptized, even though the holy Gabriel said to the holy Virgin: ^A "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the holy thing that is born of you will be called the Son of God." Let the learner here observe again how great a conception the Word is travail-ing with. For concerning John, he says that he "will be filled" with the Holy Spirit, since the Holy Spirit was given to him by grace, and was not in him substantially. But concerning the Savior, he no longer says "he will be filled"—and very rightly so—but that "the holy thing that is born (of you) will be," adding nothing about future filling, for this was always present to him by nature, as he is God. Since, however, I think it fitting that we catch at edification from all sides, now that the archangel's words have been brought forward, come, let us also exercise our minds a little upon them. "The Holy Spirit," he says, "will come upon you, and the power of the Most High will overshadow you; therefore also the holy thing that is born of you will be called the Son of God." ^B Let, then, that man who, because of much ignorance, opposes the right dogmas of the Church, tell us: was the Word of God and the Father the Son even before the incarnation, or did he have this glory only in name, and was he illegitimate and falsely titled Son? For if he says that he is not the Son at all, he will deny the Father—for whose Father could he be, if there is no Son?—and he will adopt an opinion contrary to all divine Scriptures. But if he confesses that the Son was and is called Son even before the incarnation, how can the archangel say that he who was to be born through the holy Virgin would be called the Son of God, even though this was already his by nature from ancient times? Just as therefore the Son, existing eternally with the Father, is appointed as Son of God at the time of the incarnation—as if having a beginning of existence—because he appeared in the world with a body, so too, though he possesses his own Spirit essentially within himself, he is said to receive it as man, preserving for humanity the order fitting for it, ^C and adopting along with it the things fitting for it for our sake. But further, how could the Word ever be conceived of at all, apart from his own Spirit? Or is it not absurd to say that the spirit which is in a man is separated from the man, according to the definition of nature and the perfection of the animal in its entirety? But this, I think, is evident to all. In what way, then, shall we partition off the Spirit from the Son, who is thus inborn and substantially united, and who proceeds through him and exists naturally within him, so that it is thought to be nothing else than him, on account of the identity of operation and the absolute similarity of nature? Hear, then, what the Savior says to his own disciples: "If you love me, keep my commandments, and I will ask the Father, and he will give you another Paraclete, the Spirit of truth, ^D whom the world cannot receive." Behold, he openly calls the Holy Spirit the Spirit of truth. But that he himself is also...

and no one else is, the truth, hear him again saying: "I am the truth." Since, then, the Son who is by nature is and is called the Truth, observe how great a unity the Spirit possesses with him. For John the disciple says somewhere concerning our Savior: "This is he who came by water and blood and Spirit, Jesus Christ: not by water only, but by water and blood; and it is the Spirit that beareth witness, because the Spirit is truth." For this reason, ^B even when the Holy Spirit dwells within us, Christ himself is said to dwell in the inner man, and thus the matter stands by nature. And certainly blessed Paul, teaching this most clearly, says: "But you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body indeed is dead because of sin; but the Spirit is life because of righteousness." Lend, O hearer, a sharp ear to what has been said. Having named the Spirit of Christ as dwelling in us, he immediately appended: "And if Christ be in you," setting forth an absolute likeness of the Son to his own Spirit, which is proper to him and proceeds from him according to nature. ^C Therefore, he is also called the Spirit of adoption, and in him we cry: "Abba, Father." And as the blessed John says somewhere: "Hereby we know that he abides in us, because he hath given us of his Spirit." I think, then, that these things will suffice, so that the children of the Church may be able to repel the harms caused by heretics. But if anyone, drunk and intoxicated with sheer ignorance, supposes that the Son received the Spirit only when he became man, let him demonstrate that the Word of God was not holy before the incarnation, and we shall be silent. But one must deservedly admire the holy Evangelist, who everywhere ^D with great caution preserves those things that befit the divine nature. For since he had said before these things that "no man hath seen God at any time," and now asserts that the blessed Baptist saw the Spirit descending upon the Son from heaven, he adds of necessity that he did indeed see him, but in the likeness of a dove—not as he exists in his own nature, which is invisible, but adumbrated in the form of the meekest animal—so that in this way he might again be seen to preserve a natural conjunction and likeness with the Son, who says: "Learn of me, for I am meek and lowly in heart." Thus, the Spirit will not cease from being God by nature; for the point has been guarded for him that he has never been seen, except in the form of the dove for the sake of the learner's need. For as the blessed Baptist declares that the descent of the Spirit was given to him in the manner of a sign and a token, adding to the testimonies concerning our Savior: "He that sent me to baptize in water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Spirit." For which reason I hold that those insane heretics are vehemently to be mocked, who take what was positioned in the place of a sign for the very truth of the thing, even though it was done with a singular purpose.

^A, as has already been said before, because of the need of humanity.

*And I have seen, and have borne witness that this is the Son of God.* ^B A reliable witness is one who speaks of what he has truly seen. For he is perhaps not ignorant of what is written: “Speak of what your eyes have seen.” I saw therefore, he says, the sign, and I understood him who was signified through it. And I testify that this is the Son of God, who was cried aloud by the Law through Moses, and proclaimed by the voice of the holy prophets. But it seems to me again that the blessed Evangelist, with a great deal of certainty, says: “This is the Son of God,” that is to say, the one and only by nature, the heir of the property of the Begetter, to which we also are being conformed by adoption, and through whom we have been called to the dignity of adoption by grace. For just as from God and Father “every fatherhood in heaven and on earth is named” ^C because He is properly, in Himself, and truly Father, so also is every sonship from the Son, because He alone is properly and truly the Son, not a bastard nor falsely named, but from the substance of God and the Father, not through a cutting off, or a flowing, or a division, or a splitting—for the divine nature is completely impassible—but as one from one, always co-existing, co-eternal, and innate to Begetter, existing in Him, and proceeding from Him indivisibly and inseparably; since God is neither corporeal, nor encompassed by place, nor is He of a nature to make transition through distances, but just as heat inherent in fire proceeds from it, appearing in some way to be divided by our thoughts and to be something else than it, while being by nature from it and in it, and proceeding from it without any loss—that is to say, without any cutting off, or division, or flowing—for it is preserved whole in the whole fire; so shall we understand also regarding the divine offspring, holding the most god-befitting view concerning Him. And we believe the Son to exist particularly, yet without putting Him outside the one and ineffable Godhead, ^D nor calling Him of a different substance from the Father. For otherwise He would no longer rightly be considered to be the Son, but something else besides this, and a recent God would arise for us, who is another besides the One who is and is alone. For how could that which is not consubstantial with the natural God fail to fall short of being the true God? Since the blessed Baptist is a reliable and most weighty witness, and he testifies that this is the Son of God, we shall confess that the Son is indeed true God, and from the substance of the Father; for this, and nothing else, does the name of sonship signify.

*On the morrow again John was standing, and two of his disciples, and looking at*

^A Jesus as He was walking, he says: "Behold the Lamb of God, who takes away the sin of the world."

The blessed Baptist had already pointed Him out beforehand; but behold, he again repeats the same word, and shows Jesus to his own disciples, and calls Him the Lamb of God, and says that He takes away the sin of the world, almost bringing to the remembrance of those who were listening to what the Prophet says: "I am, I am He who blots out your iniquities, and I will not remember." Yet the Baptist does not repeat the same explanation regarding the Saviour in vain. For it is the work and virtue of a teacher to instill into the minds of disciples things not yet grasped, and not to be burdened by repeating the same things more often, but to do so patiently for the benefit of those being taught. And on account of this, the blessed Paul also says: "To write the same things to you, to me indeed is not tiresome, but to you it is safe."

"And the two disciples heard him speaking, and they followed Jesus." Do you see how quickly the doctrine brought forth its fruit? Do you see how much gain was found from the repetition? Let him who has been entrusted with the duty of teaching learn from these things to be seen as superior to all sloth, and to consider silence as an injury to himself more than to his listeners, and not to bury in the ground, as it were, in idle sluggishness the Lord’s talent, but rather to distribute the money to the bankers; for the Saviour will receive His own with interest, and will vivify the spoken word like a kind of seed that has been sown. You have here a very natural proof of the things mentioned. For the Baptist did not hesitate to show the Lord to his own disciples, and to say for a second time, "Behold the Lamb of God, who takes away the sin of the world," ^B and he is seen to have benefited them so much, that he persuaded them to follow Him at length, and even then to attach themselves to His discipleship.

"But Jesus having turned, and having seen them following Him, says to them: What do you seek?" The Lord turned opportunely to those following Him, so that you might learn by deed what is chanted in the Psalms: "I sought the Lord and He listened to me." For as long as we do not seek out God by good habits and the uprightness of faith, we are in a way placed with our faces turned away from Him; but when, having thirsted for His divine law, we track the holy and excellent path of righteousness, then indeed He will surely look upon us, shouting that which is written: "Turn to me, and I shall turn to you, says the Lord Almighty." "What are you seeking?" He says to them; not because He did not know from where—for He knows all things as God—but because He was establishing the question as the beginning and root of the conversation.

"And they said to Him: Rabbi (which is interpreted Teacher), where do You stay?" The ones questioned meet Him wisely; for they already call Him Teacher, clearly signifying that they wish to learn something from Him.

^A Then they ask Him to point out His house, as if they would express their need there at an opportune time; for it is not to be supposed that He judged it fitting, under the circumstances, to treat a discussion regarding necessary things as something incidental as they traveled; and what is said will again be a useful pattern for us.

1, 39. He says to them: "Come and see." He does not point out the house, although He was asked to do so, but rather commands them to go to it immediately; first indeed, to teach by this as in a sketch that it is not good for the pursuit of good things to be thrown off into delays—for delay is altogether harmful in matters that are naturally useful—and next, in addition to this, that for those who do not yet know the holy house of our Savior Christ, that is, the Church, it does not suffice for salvation to learn where it is, unless they come to it through faith, and see the things mystically accomplished within it. ^B

They came, therefore, and saw where He was staying, and they stayed with Him that day; it was about the tenth hour. Ready and waiting, the disciples were being instructed in the knowledge of the divine mysteries; for I do not think it befits those who are eager to learn to have a flighty temperament, but rather a most industrious one, and one superior to the pusillanimity that is overcome by petty toils, so that they might appear to be distinguished by keeping their zeal intact for the whole time of their life; for I think this is signified as by an enigma by the words, "they stayed with Him that day." But since He says, "It was about the tenth hour," we also apply to this very point a suitable and appropriate interpretation for everyone, namely, that the sacred writer again teaches us through such subtle treatment of theology that this great mystery of our Savior was not made known at the beginning of this present age, but when time was already drawing to its end. ^C For "in the last days," as it is written, "we have all been taught by God." But speak to me again of the figure of those things said about the tenth hour: the disciples sitting by the Savior, whom the holy evangelist says remained with Him once they had entered, so that those who advance into the divine house through faith and run to Christ Himself may again learn that it is necessary to remain with Him, and not to like being alienated again, or falling out into sin, or relapsing into unbelief.

1, 40, 41. "Andrew the brother of Simon Peter was one of the two who had heard from John and had followed Him; he finds first his own brother Simon, and says to him: We have found the Messiah (which is interpreted Christ), and he brought him to Jesus." ^D

Those who have just received the talent immediately bring forth the gain of that talent and offer it to the Master. Such, indeed, are those eager souls who have no need of many words in order to be instructed, nor of a long cycle of years or months, that the fruit of doctrine

^A should be brought forth, but who at once bring to completion the maturity of their disciples' understanding. "For give an opportunity to a wise man, and he will be wiser," says the Holy Scripture; "instruct a just man, and he will receive more." Thus, Andrew preserves his own brother—this was Peter—in a short summary clearly setting forth that great mystery. "We have found," he says, "Him whom we have found like a 'treasure hidden in a field, or like a precious pearl'," according to the parables in the Gospels.

1, 42. But Jesus, looking upon him, said: "You are Simon the son of Jonah, you shall be called Cephas," which is interpreted Peter.

He looks upon him with divine insight, He who knows hearts and kidneys; He sees to what piety the disciple will ascend, and of what virtue he will become possessed, and to what end he will reach. For He is ignorant of nothing, He who knows all things before they come to pass, by which He especially instructs the one called that, since He is the true God, He possesses knowledge without having been taught. For, having needed no discourse at all, nor even having sought to learn who the man was or from where he had come to Him, He names both his father and his own name, and no longer permits him to be called Simon. Exercising authority and taking possession of him as one who had already become His own, He fittingly renamed him Peter, after the rock, for upon him He was about to found His Church.

1, 43, 44. On the next day He willed to depart into Galilee, and He finds Philip, and Jesus says to him: "Follow Me." Now Philip was from Bethsaida, the city of Andrew and Peter.

Philip was of the same mind as those before him, and was exceedingly fit for the following of Christ. For Christ knew that he would be good; therefore He says, "Follow Me," setting forth in this word the grace with which he was endowed, and by the very command to follow, He bears witness to a life that is excellent; for He would not have chosen him had he not been altogether upright.

1, 45. Philip finds Nathanael, and says to him: "We have found Jesus, the son of Joseph, from Nazareth, of whom Moses in the Law and the Prophets wrote."

Very swift is this disciple to bear fruit, so that through this he might appear of like habit and mind to those who preceded him; for he finds Nathanael, not having met him merely by chance, but having sought him out with great diligence. For he knew him to be most industrious and most learned in the Scriptures, and then he speaks to him of having found Christ, who had been proclaimed throughout the Holy Scriptures, not as one talking to the ignorant, but to one ^D who had been thoroughly instructed by the messages of the all-wise Moses and the prophets. Now, a false opinion regarding our Savior Christ had prevailed among the Jews, that He would come from the town, or rather the village, of Nazareth, although the divine Scripture calls Him a Bethlehemite insofar as it concerns this word: "For you, too," it says, "O land of Bethlehem, house of Ephratah, are in no wise..."

small among the thousands of Judah; from you shall come forth to me one who is to be a ruler in Israel, and his goings forth are from of old, from the days of eternity." ^A For he was reared in Nazareth, as the evangelist himself testified somewhere saying: "And they came to Nazareth, where he had been brought up"; but he was not from there, but rather from the place we have already mentioned, or indeed as the voice of the prophet insisted. Philip, therefore, following the opinion of the Jews, says: "Can anything good come out of Nazareth?" ^B Nathanael readily agrees that something great and most excellent would be that which was expected to be revealed from Nazareth. It is surely patent, however, that he did not receive Nazareth alone for the sake of the faith regarding the one sought, but rather gathering knowledge from the Law and the Prophets, he, as one who was learned, quickly arrived at an understanding.

Philip says to him: "Come and see." The sight, he says, will suffice for belief, and if you merely enter into conversation with him, you will assent more readily, and without doubt you will say that he is truly the one who is expected. For it must be believed that there was a certain divine and ineffable grace running along with the Savior's words and enchanting the souls of the hearers. For so it is written: "And all wondered at the words of grace that proceeded out of his mouth." For as his word was efficacious for action, so too was it capable of persuading.

^C Jesus saw Nathanael coming toward him, and says of him: "Behold an Israelite indeed, in whom there is no guile." Not yet having applied a demonstration by signs, Christ tried in another way to persuade his own disciples, and as many as were more discerning among those approaching him, that he is indeed the Son according to nature and God, and that he had come in human form for the sake of the salvation of all. What then is the method that leads to faith? Obviously, it is the knowledge befitting God. For to know all things befits God alone. He receives Nathanael, therefore, not by winning him over with flatteries, but by setting forth things of which he was conscious, confirming that he knows hearts, as God.

^D Nathanael says to him: "Whence do you know me?" Nathanael begins to marvel, and is already being called to a firm faith, but even so he asks to learn whence he might have this knowledge about him; for souls that are studious and lovers of God are very searching. But perhaps he suspects that the things concerning him had been shown to the Lord by Philip.

Jesus answered and said to him: "Before Philip called you, when you were under the fig tree, I saw you." The Savior resolved his suspicion, saying he had seen him under the fig tree, even though he was not physically present, before he had come to him or Philip had spoken. And very usefully both the fig tree and the place itself are named, by which he makes his faith more certain that he possessed

^A exactly what he had learned, and he would readily have accepted the consequence along with it.

1, 49. *And Nathanael answered and said to him: Rabbi, you are the Son of God, you are the King of Israel.*

He knew well that God is the searcher of hearts, and that to no other is the mind of man open; revolving in his mind, I suppose, that saying of the Psalmist: “God searching hearts and reins.” For the Psalmist attributes this as a peculiar and special property to no other than the divine nature. And so, having perceived that He to whom he had spoken in silence had discerned what was turning over in his mind, he immediately calls Him Master, and with an eager mind gives himself up to His teaching, and confesses Him to be the Son of God and King of Israel, asserting most wisely that He in whom the properties of the Godhead inexsist are indeed also by nature God.

1, 50. *Jesus answered and said to him: Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these.*

You will be firmer in the faith, He says, when you see things greater than these. For he who has believed on account of one sign, how will he not be far firmer when stronger miracles have appeared?

1, 51. *Amen, amen, I say to you, you shall see heaven opened, and the angels of God ascending and descending upon the Son of man.*

He now directs His discourse to all, thereby confirming the faith of Nathanael. But when He says that the angels will be seen ascending and descending upon the Son of man—that is, ministering and obedient to His commands for the salvation of those who are to believe—He signifies that then He will be most clearly demonstrated to be the Son of God by nature. For those spiritual powers do not serve one another, but they serve God. ^B And when we say this, we do not abolish their subordination, nor indeed would anyone rightly call it slavery; but we have heard through the holy evangelists that angels approached the Saviour Christ, and ministered to Him.

II, 1-4. *And on the third day there was a marriage in Cana of Galilee, and the mother of Jesus was there. And Jesus also was invited, and his disciples, to the marriage. And the wine failing, the mother of Jesus says to him: They have no wine. And Jesus says to her.*

Christ proceeds opportunely to the performance of miracles, even if He may seem to have been invited to them by chance. For when the marriage was being celebrated, chastely, to be sure, and honestly, the mother of the Saviour was present, but He Himself also, having been invited along with His disciples, came, not so much to feast as to perform a miracle, and furthermore to sanctify the ^C beginning of human generation, in so far as it pertains to the flesh. ^D

^A For it was needful that He who was about to renew human nature itself, and to restore the whole of it to a better state, should not only impart a blessing to those who were already called into existence, but also prepare grace for those who were yet to be born, and render their entry into life holy.

Take also this third explanation. It was said somewhere to the woman by God: *In sorrow thou shalt bring forth children*. How, then, was it fitting that this curse should be warded off from us, or in what other way was it possible to avoid marriage, which had been condemned? The Savior, who is the lover of mankind, solved this also. He honored marriage with His presence, for He is the joy and gladness of all, so that He might drive away the ancient sadness of childbirth: *If any man is in Christ, he is a new creature*. And, *The old things have passed away*, as Paul says, *and new things have come to pass*.

He comes, therefore, together with His disciples to the wedding; for it was fitting that those who were keen to witness wondrous things should be present with the miracle-worker, to gather up, as it were, a certain food for their faith from what was being accomplished. But since the wine failed those who were feasting, His mother called upon the Lord, who is good, to use His accustomed kindness, saying: *They have no wine*. For, as though it were within His power to do whatever He might wish, she encourages Him to the miracle.

*Quid mihi et tibi est, mulier? nondum venit hora mea.* ^B The Savior fashioned this reply for us in an excellent manner. For it was not fitting that He should run to perform miracles or offer Himself forward unasked, but rather that He should come when requested, and bestow this grace more for utility than for the eyes of the spectators. Moreover, things that are desired are perhaps more pleasing if they are not granted immediately to those who ask, but are offered after a short delay, raising expectations to their highest point. Besides, by this means Christ shows the very great honor that is owed to parents, since He undertakes to do out of reverence for His mother what He did not wish to do.

*Dicit mater ejus ministris: Quodcunque dixerit vobis, facite. Erant autem ibi lapideæ hydriæ sex positæ secundum purificationem Judæorum, capientes singulæ metretas binas vel ternas.* ^C Possessing great influence toward the bringing about of the miracle, the woman persuaded the Lord, her Son, as was fitting. And she undertakes the matter, while she bids the wedding servants to be in readiness, and to minister the things which the Lord was about to command.

*Dicit eis Jesus: Implete hydrias aqua. Et impleverunt eas usque ad summum. Et dicit eis Jesus: Haurite nunc, et ferte architriclino: et tulerunt. Ut autem gustavit architriclinus aquam vinum factam, et non sciebat unde esset; ministri autem ^D sciebant qui hauserant aquam: vocat sponsum architriclinus, et dicit ei: Omnis homo primum bonum vinum ponit: et cum inebriati fuerint, tunc id quod deterius est: tu autem servasti bonum vinum usque adhuc.*

^A The servants do indeed what was commanded, but by an ineffable power the water is transmuted into wine. For what could be difficult for Him who is all-powerful? And He who calls things that are not into being, how would He toil to reshape what is already made into whatever He might wish? They marvel at the use as extraordinary; for it was not possible for things done through Christ to be otherwise. The architriclinus chides the bridegroom—not without wit, I think, if one considers the reason for what was done—because he poured out the better wine toward the end of the feast.

11, 11-13. *This beginning of signs did Jesus in Cana of Galilee: and manifested his glory, and his disciples believed in him. After this he went down to Capharnaum, he and his mother, and his brethren, and his disciples: and they remained there not many days. And the Pasch of the Jews was at hand, and Jesus went up to Jerusalem.*

Many things, and those most excellent, were being accomplished at once by this one and first sign. For the marriage was sanctified, and the curse against women was removed. For they shall no longer bring forth children in sorrows, since Christ Himself has blessed the very beginning of our generation. The glory of our Savior shone forth like a ray of the sun, and the faith of the disciples is confirmed all the more by the admiration of these things. ^B But let the historical interpretation suffice thus far; there is another method of contemplation we must enter upon, and we must declare what is intimated by these things. The Word of God, therefore, descended from heaven, as He Himself says somewhere, so that, having wedded human nature to Himself, He might persuade it, like a bridegroom, to conceive the spiritual seeds of wisdom. And humanity is rightly called the bride in this matter, while the Savior is the bridegroom, with divine Scripture raising that saying to a higher understanding for us from the similitude of our own affairs.

The marriage is celebrated on the third day, that is, in the final times of this present age. For the number three introduces to us a beginning, a middle, and an end. For thus we measure all time. To this, that prophetic saying will seem to correspond: *“He will strike, and will cure us after two days: on the third day he will raise us up, and we shall live in his sight, and we shall know. We shall follow on, that we may know the Lord: we shall find him prepared as the morning.”* For He struck us because of that transgression in Adam, saying: ^C *“Earth thou art, and into earth thou shalt return.”* But He Himself healed those who had been struck by corruption and death on the third day—that is, not in the first or middle times, but in the final times—when, having become man, He rendered nature whole, raising the whole of it from the dead in Himself. And therefore He is also called the firstfruits of them that sleep. ^D Therefore, when he speaks of the third day, on which the marriage was being celebrated, he signifies the last time. Furthermore, he designates the place. In Cana of Galilee, he says, that town. Here again, let the studious reader note, not in Jerusalem was the celebration of the marriage, but outside Judea, as in the

^A region of the Gentiles. For Galilee is the region of the Gentiles, as the prophet says. It is indeed quite clear that the Jewish Synagogue rejected that heavenly bridegroom, but the Church of the Gentiles received him with a willing mind. Moreover, the Savior did not come to the wedding uninvited; he had been called by the many voices of the saints. But, he says, the wine had failed the guests. For the law perfected nothing; the Mosaic letter did not suffice for complete joy; nor, indeed, was the standard of innate, natural sobriety adequate to bring salvation. Wherefore it may truly be said of us as well, "they have no wine," but our most munificent God does not despise nature laboring in a lack of good things. He offered us wine much better than the first. "For the letter kills, but the Spirit gives life." ^B Furthermore, the law does not have the perfection of good things, but the evangelical doctrine brings in the fullest blessing. The governor of the feast marvels at that wine; for anyone, I think, of those who have been ordained into the divine priesthood, and to whom the house of our Savior Christ has been entrusted, marvels at his doctrine far more than at the law. And Christ orders it to be poured out to him first, because, according to the voice of Paul, "The laboring farmer must be the first to partake of the fruits." And let the listener again understand what I mean.

11, 14. And he found in the temple those who sold oxen, and sheep, and doves, and the money-changers sitting.

They are again convicted, and through these things the Jews [are seen] to despise the laws given to them, and to make no account of the Mosaic writings, but to look only to avarice. For whereas the law commanded those who were to enter the temple of God to be first ^C purified in various ways, they did not keep away the money-changers, or those who traded in silver, and others of that kind, and men who are entirely given over to profit, usury, and the hoarding of money (for that is the one scope proposed to merchants), who were polluting the holy atrium; rather, those who had the power to forbid it were themselves ordering them, as it were, to enter with unwashed feet, so that it might appear that God said truly concerning them: "Many shepherds have destroyed my vineyard, they have polluted my portion, they have given my desirable portion into an untrodden desert; it has been made into a ruin of destruction." For truly the Lord's vineyard was destroyed, ^D which, having been taught to reverence things divine, was laid waste into every state of ignorance by the shameful greed of those who were set over it.

11, 15, 16. And when he had made as it were a whip of cords, he cast them all out of the temple, the sheep also and the oxen, and poured out the money of the money-changers, and overturned the tables. And to those who sold doves he said:

The Savior rightfully feels indignation at the madness of the Jews.

^A For it was not fitting that the temple of God should be made a house of trade, but a house of prayer. For so it is written. He shows that his agitation was not merely in empty words, but he drives them out of the sacred precincts with lashes and a whip, justly devising a servile punishment for them, inasmuch as they were about to refuse to receive the Son, the champion of liberty, through faith. Observe also, I pray, how well that which was said by Paul is portrayed as in an image of events: "If any man defile the temple of God, God shall destroy him."

"Take these things hence; do not make my Father's house a house of trade." He commands as Lord, but he leads by the hand to what is fitting as a teacher, and he sets forth the explanation of their offenses to the punishment, not permitting the one who is being corrected to be distressed by a sense of shame over them. It is to be noted that he again calls God his Father in a unique and peculiar sense, ^B considering that he alone is by nature from him and truly begotten. For if this is not the state of things, and the Word is a son with us in such a way that he is one of us—by adoption, that is, and solely by the will of the Father—then why, I ask, does he arrogate to himself alone that common glory proposed to all, when he says: "Do not make my Father's house," and not rather "the house of our Father"? For this perhaps would have been more consistent to say, if he knew himself to be one of those who are not sons by nature. But since the Word knows himself to be not among those who are sons by grace, but from the substance of God and the Father, ^C he places himself apart from the number of others, calling God his own Father. For it is fitting for those who have been called into sonship and possess an acquired dignity to cry out while praying: "Our Father who art in heaven." But the Only-Begotten, existing as one and alone from the One, has worthily called God his own Father. If, however, one must examine more keenly the matters set forth, and we wish to accommodate these things also to what was said above, that reading must be considered in another way: "And he found in the temple those selling oxen and sheep," and so forth.

^D See then again how the whole form of our dispensation is woven together by two things. For Christ feasts and lodges with the Canaanites, the inhabitants of Galilee, and he makes himself a fellow-guest with those who had invited and honored him; and by means of signs he does them good, and he fills up what was lacking to them for honest joy, and provides every kind of good thing in abundance, teaching as by a type that he will also receive the inhabitants of Galilee—that is, the Gentiles—having been called to them through their faith, and will lead them into the heavenly bridal chamber, namely, into the Church of the firstborn, and will make them recline with the saints (for the holy disciples reclined with the guests), and they shall be partakers of the divine and spiritual feast, just as he himself also says somewhere: "That many shall come from the east and west, and shall recline with

Abraham, and Isaac, and Jacob," ^A lacking nothing for their joy. "For everlasting joy," it says, "shall be upon their head." But he shall drive the unbelieving Jews from the holy places, and shall station them outside the sacred enclosure of the sanctuary; and even if they bring gifts for sacrifice, he will not receive them, but will rather punish them, and subject them to the scourge, bound by the chains of their own transgressions. For hear him saying: "Take these things away from hence," that you may again understand those things which he spoke of old through the voice of the prophet Isaiah: "The whole burnt offerings of rams, and the fat of lambs, and the blood of bulls and goats I desire not, nor even if you come to appear before me. For who has required these things from your hands? You shall no longer tread my court. If you bring fine flour, it is a vain incense; it is an abomination to me. Your new moons, and Sabbaths, and the great day I do not endure. Your fasting, and idleness, and feasts my soul hates. You have become a satiety to me, I will no longer forgive your sins." ^B This is what he signifies most excellently through the type of the whip of cords that he devised for them; for scourges are a sign of punishment.

His disciples remembered that it is written: "The zeal of thy house has consumed me." The Jews therefore answered and said to him. The disciples gradually acquire perfect knowledge, and by comparing what is written with the outcome of events, they already show great progress for the better.

What sign dost thou show us, that thou doest these things? Jesus answered and said to them. ^C The multitude of the Jews is astonished at the strangeness of his authority, while those who sat in the temple are greatly displeased, being deprived of no small gain. And they are unable to refute him, as if he does not speak most excellently in commanding that the divine temple of God not be shown to be a house of commerce; but they devise delays through the flight of the merchants, pretending that one ought not to yield to him readily, nor rashly accept as Son of God Him who is as yet proven by no sign.

Jesus answered and said to them: Destroy this temple, and in three days I will raise it up. The Jews therefore said.

To those who ask for good things with a good intention, God imparts them very readily; but to those who approach for the sake of ^D tempting, he not only refuses to grant what they ask, but even casts upon them the accusation of wickedness. Thus the Savior reproved the Pharisees in other places of the Gospels when they requested a sign: "An evil and adulterous generation seeks for a sign, and no sign shall be given to it, except the sign of Jonah the prophet. For as Jonah was in the belly of the whale three days and three nights, so shall the Son of Man be in the heart of the earth three days and three nights." Therefore, what he said to them then, he says also to these, with small changes; for they ask by way of temptation, as did the others. Sign

^A nor indeed would such a sign have been given at all to those who were in that state of mind, had it not been strictly necessary to take place for the salvation of us all. It must be known that they seized upon this as a pretext for accusing him, falsely alleging before Pontius Pilate what they had not heard. For they say: "He himself said, 'I am able to destroy the temple of God.'" It is on account of this that Christ also said of them in the prophets: "Unjust witnesses rose up; they asked me things I did not know," and again: "Unjust witnesses rose up against me, and iniquity lied to itself." He does not encourage them to commit murder when he says, "Destroy this temple," but because he knew they would do it without delay, he intimates in a figurative way the event that was going to happen.

II, 20. Forty and six years was this temple in building, and wilt thou raise it up in three days?

They mock the sign, not understanding the depth of the mystery, but they seize upon the malady of their own ignorance as a reasonable excuse for not obeying him. Considering the difficulty of the thing among themselves, they hold this promise to be trivial and impossible to perform. Therefore, it seems right to say of them what is written: [C + D (in margin)] "Let their eyes be darkened that they may not see, and bow down their back always," so that, being in a way always bent downwards and prone only to earthly things, they might receive no vision of the high dogmas of piety toward Christ—not that the lover of mankind, God, begrudges them these things, but rather that He punishes their intolerable crimes with just retribution. For behold how senselessly they insult, sparing not their own souls. For our Lord Jesus Christ called God his own Father, saying: "Make not my Father's house a house of merchandise." But whereas it behooves them to understand him to be Son and God, as one who has shone forth from God the Father, they believe him to be merely a bare man and one of us. ^D Because of this, they also throw in his face the time spent on the construction of the temple, saying: "Forty and six years was this temple in building, and wilt thou raise it up in three days?" But, O you who are drunk with every kind of madness, someone might with justice, I think, say to you: If your minds are sound, if you believe that temple of yours to be the house of God, how is it that you ought not to have understood him to be God by nature, who dared to say with impunity: "Make not my Father's house a house of merchandise?" And I ask you, how could he have needed long spaces of time for the construction of a single house, or how could he be weaker in anything, he who fashioned this entire universe in but seven days by ineffable power, and who has the ability simply by willing it? For this is what a people skilled in the holy Scriptures ought to have reckoned.

II, 21, 22. But he spoke of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he said this; and they believed the Scripture, and the word which...

Jesus had said. ^A

The word of wisdom is acceptable to the wise; and the knowledge of the disciplines settles more quickly in those who are understanding. And as the impression of a seal is rightly imprinted upon wax not too hard, so the divine word is easily fixed in the more tender hearts of men; wherefore also he who is stubborn of heart is called wicked. The disciples, therefore, being good in their disposition, become wise, and ruminate on the words from the divine Scripture, nourishing themselves for a more accurate knowledge, and from this coming with a firm foot to faith. Since Christ's body was called a temple, how would the only-begotten Word who dwells in it not be God by nature, if indeed he who is not God is not allowed to be spoken of as dwelling in a temple? Or let someone come forward and say into whose of the saints the body was ever called a temple; but no one, I suppose, could point out what is spoken of. I say then, hereafter, that which we shall find to be true when carefully examining the divine Scripture, is that such an honor has been attributed to none of the saints. And indeed the blessed Baptist, although he had arrived at the pinnacle of every virtue, and yielded to none in piety, was beheaded by the fury of Herod, yet nothing of the sort is reported concerning him. On the contrary, the evangelist devised a harsher term for his remains, for a singular reason, as it seems to me, so that the dignity might be preserved for Christ alone. Thus he writes: ^B "And in sending," he says (Herod, that blood-guilty one, clearly), "he beheaded John in the prison; and his disciples came and took up his corpse." If John's body is called a corpse, of whom shall it be said to be a temple? For there is another reason why we have been called temples of God, on account of the Holy Spirit dwelling in us. For we are called temples of God, and not our own. But perhaps someone will object: How then, I ask, does the Savior himself call his own body a corpse? For somewhere he says: ^D "For wheresoever the corpse is, there will the eagles be gathered together." To this we answer, that Christ did not say these things of his own body, but signified by way of a parable the gathering of the saints to him at that time, when he will appear to us again from the heavens with the holy angels, in the glory of his Father. For in the same manner as he says, that the flocks of carnivorous birds descend with rushing wings upon falling bodies, so also you shall be gathered unto me. This Paul also revealed to us, saying: "For the trumpet shall sound, and the dead shall rise incorruptible"; ^C and in another place: "And we shall be caught up in the clouds to meet the Lord in the air; and so shall we ever be with the Lord." Nothing, therefore, hinders the reason of the truth, because what is drawn from a likeness is used to express the reality.

11, 23. Cum autem esset Hierosolymis in Pascha,

in die festo, multi crediderunt in nomine ejus, videntes signa ejus quæ faciebat. ^A

Non-ceasing is Christ in saving and helping. For some who are wise he induces with words; others he draws to faith by overpowering them with divine virtue, so that, being witnesses of his works, they are persuaded to recognize that he who performs such marvelous things is truly God, the Creator of the things that are.

II, 24. *Ipse autem Jesus non credebat semet ipsum eis.* ^B

The knowledge of those who have just believed is not secure, nor is the mind sufficiently strengthened by recent miracles. For those who still have the word of catechesis as something tender, how could they already be steadfast in piety? Christ does not yet entrust himself to the newcomers, showing that a sincere love for God is a great and highly desirable thing, not suddenly acquired by anyone, but perfected through the study and exercise of virtue and through time. Let those, therefore, to whom the mysteries of God have been entrusted learn from this not to admit a person into the interior of the sacred veils prematurely, nor to invite to the holy tables the neophytes who are baptized at an unseasonable time, and to whom the faith of Christ, the Lord of all, is committed prematurely. For in order that there might be a type for us even in this, and that he might teach who is more fitting to be initiated, he receives those who believe, but is seen as not yet confiding in them, in that he does not entrust himself to them; so that it is evident from this that it is necessary for novices in the faith to spend no small amount of time among the catechumens; for in this way they would barely become established in the faith.

II, 24-25. *Eo quod ipse nosset omnes, et quia opus ei non erat, ut quis testimonium perhiberet de homine: ipse enim sciebat quid esset in homine.* ^C

This dignity, like the others which are in Christ, belongs to God and is not found in any created thing. For the Psalmist attributes it only to the one who is truly God, saying: *Who fashioned their hearts one by one; who understands all their works.* But if Christ understands the things that are within us—which God alone understands—how will he not be God by nature, who knows hidden things and is cognizant of deep and secret things, as it is written? *For who among men knows the things of a man, except the spirit of man which is in him?* But while no one knows, God alone will not be ignorant; for he is not ranked among the number of all things regarding whom it might merito be said "no one," but he is outside of all things, and all things shall be under his feet. ^D Paul will also testify to this, saying: *For the word of God is living and effectual, and more piercing than any two-edged sword, and reaching unto the division of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intentions of the heart. And there is no creature invisible in his sight: but all things are naked and open to his eyes.*

^A For as He who planted the ear hears all things, and as He who formed the eye perceives all things. And indeed it is introduced saying in Job: "Who is this that hides counsel from me, and retains words in his heart, and thinks to hide them from me?" Therefore, in order that we may recognize the Son as being God by nature, the Evangelist necessarily says: "For He needed not that any should testify of man: for He knew what was in man."

^B III, 1. There was a man of the Pharisees, named Nicodemus, a ruler of the Jews. This man came to Jesus by night, and said to Him.

Nicodemus is indeed ready to believe, but, conquered by a shame that is not good and by a desire for human glory, he dares not speak freely, but is distracted by a double mind, and limps in his purpose, and "labors in his hamstrings" on two sides, as it is written. He is driven by the pricks of conscience to believe because of the greatness of the miracles, yet he bears ill the losing of that principality which he held among his own people (for he was a ruler of the Jews). Thinking, however, that he could save that dignity among his own and secretly adhere to Christ, he comes to Jesus, hiding his counsel in the cover of night, and betraying his double mind by his clandestine arrival.

III, 2. Rabbi, we know that Thou art a teacher come from God. For no one can do these signs which Thou doest, unless God be with him. Jesus answered, and said to him.

In these words he thought he could possess perfect piety, ^C and supposed it would suffice him for salvation if he merely marveled at those things that are worthy of admiration; but he seeks nothing else beyond these. Yet by calling Him a teacher from God, and saying that God works with Him, he does not yet know that He is God by nature, nor does he understand the mystery of the Economy with flesh, but still approaches Him as if He were a mere man, and has a very shallow perception of Him.

Amen, amen I say to thee, unless one be born from above, he cannot see the kingdom of God. Nicodemus says to Him.

^D It is not by the means you suppose, he says, O Nicodemus, that faith is acquired. Speech does not suffice for righteousness, nor will you achieve piety with empty words. "For not everyone that says to Me, Lord, Lord, shall enter into the kingdom of heaven, but he that does the will of My Father who is in heaven." Now the will of the Father is that man should be made a partaker of the Holy Spirit, and that he who is of the earth, being reborn unto an unusual and strange life, should even be called a citizen of heaven. And by saying that the regeneration which is through the Spirit is "from above," He clearly demonstrates that the Spirit is from the substance of God and the Father, just as, indeed, He Himself also says of Himself somewhere:

"I am from above." And the most wise evangelist says concerning Him: "He that cometh from above is above all," concerning which we shall speak more fully in due time.

III, 4. *How can a man be born when he is old? Can he enter a second time into his mother's womb and be born? Jesus answered.*

By these words, Nicodemus is still shown to be a "natural" man, and on this account he in no wise receives the things which are of the Spirit of God; for he deems it ^B foolishness, such a venerable and manifest mystery. And hearing of a birth from above and a spiritual one, he imagines a bodily womb, bringing forth again those things already born; and not exceeding the law of our nature, he measures divine things by it. When he finds a sublimity of doctrine from which he cannot extricate himself, he is borne downwards and falls. For just as things which are struck against stones with a more violent throw, bounce back reinforced: so, I think, does an unlearned mind, if it encounters things whose power it cannot sustain, ^C immediately take flight, and being content with its own mediocrity, rejects a more excellent and higher understanding. And since this has happened to that leader of the Jews, he does not grasp the spiritual generation.

III, 5. *Unless one is born of water and the Holy Spirit, he cannot enter into the kingdom of God.*

When Nicodemus did not understand what this meant for him, "to be born from above," He sets forth that mystery more clearly. For our Lord Jesus Christ said that the regeneration which is wrought through the Spirit is "from above," showing that the Spirit is of the supreme substance of all things, through whom we are made partakers of the divine nature, ^D while we receive Him who proceeds substantially from It, and through Him and in Him are reformed to the archetypal beauty, and thus are reborn to newness of life, and are refashioned unto adoption as sons of God. But Nicodemus, not receiving that word "from above" in this sense, suspected that a birth of the kind which belongs to bodies, to occur a second time, was being signified; and therefore, pondering an impossible thing in his mind, he betrayed his own folly and ignorance. Therefore, the Savior of necessity deals more gently with him, as with one who is still possessed of a weak mind, and having removed the covering of His speech, He finally says openly: "Unless one is born of water and the Holy Spirit, he cannot enter into the kingdom of God." For since man is a composite thing, and not a simple nature, tempered from two things—that is to say, of a sensible body and an intelligent soul—there will be need for him of a double remedy for regeneration, in a way akin and friendly to both of the things signified. For by the Spirit the spirit of man is sanctified, but by water, again, the sanctified body. For just as water poured into vessels, if it be brought to the fire,

^A receives its power, so by the energy of the Spirit, the sensible water is transformed into a certain divine and ineffable power, and sanctifies those in whom it may come to be.

III, 6. *That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.*

By another line of reasoning, He persuades him to ascend to a higher understanding, so that, hearing of spiritual birth, he might not take into his mind the properties of bodies. For as it is necessary, He says, that the offspring of flesh be entirely flesh, so obviously those born of the Spirit are spirits. But for those whose reason for being is different, the manner of their generation shall also by all means be not the same. It must be understood that we call the human spirit a "birth of the Spirit," not as if it were from Him by nature—for that is altogether impossible—but in the first and more ancient sense, because it is by Him that what was not is called into existence; and in the second and economic sense, according to the reformation toward God through Him, since He imprints His own characters upon us and transforms the mind into His own quality, so to speak. For in this way, I think, you will also rightly understand what was said by Paul to some: "My little children, of whom I am again in travail until Christ be formed in you," and again: "For in Christ Jesus I begat you through the Gospel."

^B III, 7, 8. *Marvel not that I said unto thee, Ye must be born from above. The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit.*

It is the virtue of a teacher to be able to treat the minds of his hearers in various ways, and to bring, through many reasonings, demonstrations of those things which appear difficult. He takes, therefore, the figure of the mystery from examples, and says: This wind, both worldly and aerial, blows through the whole world, and though it runs with free and wandering impetus, its presence is confirmed by its sound alone; it is seen by no one, but communicating itself to the most tenuous bodies, it injects into them a certain sense of its inherent natural energy. So, He says, understand also the regeneration through the Spirit, ^C being led as if by the hand from small examples to greater things, and, by the dictum brought forward as in an image, understanding things which exceed sense.

III, 9. *Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him.*

A long discourse will have profited nothing to one who understands nothing. Wisely, therefore, is it said in the book of Proverbs: "Speak into the ears of them that hear." And the Savior showed this to be true by experience, even in this instance, by Himself...

^A giving us an example. Nor can the teacher be blamed for lacking the power to persuade, if he teaches what he deems to be right, although nothing is gained because of the dullness of the hearers. Otherwise, we learn from this also that blindness has in part happened to Israel: "For with hearing they hear and do not understand."

III, 10. *Art thou a master in Israel, and knowest not these things?*

Christ rebukes them all by this one man—men, indeed, adorned with the name of teachers, and wearing the bare reputation of legal learning, but having their minds filled with a mass of ignorance, and understanding nothing at all of what they ought not merely to know themselves, but what they ought to be able to teach others. But if he who teaches is in such a ^B state, what eventually will the disciples be, since the disciple, according to the Savior’s sentiment, is not above his master? "For it is not," He says, "the disciple above his master." Since therefore they were so ignorant, Christ speaks nothing but the truth when He likens them to whitened sepulchers; and Paul also, with great wit, says to the ruler of the Jews: "God shall smite thee, thou whited wall."

III, 11. *Amen, amen I say to thee, that we speak what we know, and we testify what we have seen.*

He finds the man to be unskilled and utterly crude, and one who, because of the great density of his mind, can in no way be led to the comprehension of divine dogmas, even though many words and varied examples have been expended upon it. Whence, having rightly omitted a more accurate exposition, He counsels him at last to receive with simple faith what he cannot understand: yet He Himself bears witness that He clearly knows what He says, by the very expression of His countenance, showing further that it is most dangerous to contradict Him. For it was not credible that Nicodemus had forgotten what he himself asserted concerning our Savior Christ, namely, that He had come as a teacher from God. But to resist Him who is from God and is God, how could it not be full of danger? For such behavior appears to be fighting against God. Nevertheless, we should learn from this, we who have the power of teaching, that it is better to deliver ^C faith, constant in simple reasoning, to the neophytes, than a profound discourse and laborious exposition. And certainly Paul himself gave milk to drink to those who could not yet use solid food. And the most wise Solomon says to us in one place: "Thou shalt clearly know the souls of thy flock," willing that doctrine should not be delivered indiscriminately to everyone, but accommodated to the capacity of each.

III, 11. *And ye receive not our testimony.*

The Savior set forth the person of the witness in the plural number, as if having within Himself the Father and the Spirit by nature, so that in a certain way, according to the Mosaic law, the word might be confirmed D by the mouth of two or three witnesses.

He clearly shows that the Jews entirely reject salvation and are carried by unbridled and reckless impulses into the deep abyss of destruction. For if, through great ignorance, they cannot understand what is being preached, and if they will not receive it by faith, what other way of salvation could be devised for them? Quite rightly and deservedly, therefore, the Savior said that Jerusalem would be inexcusable, inasmuch as it brought destruction upon itself. "Jerusalem, Jerusalem," He says, "which kills the prophets and stones those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! Behold, your house is left to you desolate."

III, 12, 13. *If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things? No one has ascended into heaven but He who came down from heaven, the Son of Man who is in heaven.*

He says, "You did not receive the teaching that does not exceed human capacity, because of your excessive stupidity; how then should I explain to you things that are more divine? How can they be wise in higher matters who are most ignorant in their own affairs? And how can those who falter in a minor matter bear one that is greater? If," He says, "you do not believe me alone when I speak, but seek many witnesses for every detail, whom shall I bring before you as a spectator of heavenly mysteries? 'For no one has ascended into heaven but He who came down from heaven, the Son of Man.'" B By saying that the Son of Man has come down from heaven when it was God the Word who came down, He avoids dividing the Person after the incarnation into two, and allows no one to say that the Son is one—namely, the temple assumed from the Virgin—and the Word who shone forth from God the Father is another, except insofar as is appropriate to each according to the essential distinction; for just as the Word is from God, so is the man from a woman. But Christ, finally, is one from both, indivisible in sonship and in dignity worthy of God. For in a certain way He attributes to the temple from the blessed Virgin those things that are appropriate to the Word alone and naked, and in turn He claims for Himself those things that are appropriate to the flesh alone. For now He says that the Son of Man has descended from heaven; yet He fears, and trembles, and is distressed C at the time of His passion, and those things which are appropriate only to humanity are ascribed to Him, as if He Himself had suffered.

III, 14, 15. *And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in Him may not perish but have eternal life.*

Having provided a sufficient excuse and having set forth the reason why his discourse does not ascend to things beyond their capacity and nature, He descends again to what was once done typically by Moses, since He knew that he could be led to the recognition of the truth through examples rather than through spiritual D

^A accuracy. For it is absolutely necessary, He says, that He Himself be lifted up, as was the serpent through Moses, thereby showing the most necessary trial of the history, and as it were saying again to one who understands nothing: "Search the Scriptures, for they are those which bear witness of me." For serpents were previously falling upon those of Israel in the desert, and they, falling like stalks of grain, and being not a little distressed at the unexpectedly befallen danger, sent forth most piteous cries, calling for salvation from above and from God. And He, since He was good and full of pity, as God, commands Moses to erect for them a serpent of bronze; and indeed, even in that instance, He orders them to practice salvation through faith. For the remedy for the one bitten was to look into the face of the one set up, and faith, along with the act of seeing, wrought deliverance from the final dangers for those who looked. Thus far the history. But it also delineates, as in a figure, the entire mystery of the incarnation. For the serpent signifies the bitter and man-killing sin, which was also devouring the entire race upon the earth, biting the soul of each in many ways, and pouring out manifold poison of wickedness; and there was no other way for us to escape the one thus prevailing, except through aid from heaven alone. The God Word therefore became in the likeness of sinful flesh, so that He might condemn sin in the flesh, as it is written, and to those who look upon Him with more intense faith, or with an investigation of divine dogmas, He might be shown as the procurer of eternal salvation. ^B That the serpent was erected upon a lofty pedestal signifies, indeed, that Christ was to be placed in a bright and conspicuous spot, so that it might be hidden from no one that He had been lifted up from the earth, as He Himself also says elsewhere, on account of the passion which He endured on the Cross.

"For God so loved the world, that He gave His only-begotten Son, that whoever believes in Him should not perish, but have eternal life."

In these words He is eager to show manifestly that He is God by nature, since it is necessary to hold that He who has shone forth from God the Father is indeed also God, not having an acquired dignity, as we do, but actually existing as that which He is believed to be. He says this with a singular purpose, very skillfully and opportunely commemorating the love of God and the Father toward us. For He confounds the unbelieving Nicodemus, or rather, He now demonstrates him to be contumacious. For what else is not readily approaching to believe, when God is teaching something, I ask, than to attach the charge of lying to the Truth? Then, in addition to this, by saying that He gives Himself for the life of the world, He urgently reminds them to consider of what punishment they would be guilty, who, out of madness, count for nothing the that most admirable grace of God and the Father: "For so, He says, God loved the world, that He gave His ^C Son..."

they have produced such a praiseworthy grace of God and the Father. "For God so loved the world," He says, "that He gave His only-begotten Son." Let the Christ-opposing heretic hear again, and let him say, if he can, what is great about the love of God and the Father, or how we might reasonably admire it. But he will surely say that the praiseworthy aspect of ^A this love is to be seen in the fact that the Son was given for us, and that an only-begotten one at that. Therefore, in order for the great love of God and the Father to remain and be preserved, let Him be understood as the Son, not a creature; and by "Son," I mean Him who is from the substance of the Father, obviously consubstantial with Him who begot Him, and truly and in reality God. But if, according to your doctrine, O whoever you are, He does not have being from the substance of God and the Father, He will also at once lose being Son and God by nature, and that celebrated miracle of the Father's love will henceforth come to nothing. For He would have exchanged a creature for creatures, and not truly a Son; and in vain would the blessed Paul stir us up by saying: "Anyone who has violated the law of Moses dies without mercy on the testimony of two or three witnesses; how much worse punishment do you think he will be deemed worthy of who has trampled underfoot the Son of God?" * For the one who despises undoubtedly tramples, but not as the true Son, but as a fellow servant of Moses, if indeed a creature is a sister to created things in the category of created things, even if it surpasses the glory of another in dignity or excellence. But true is the saying of Paul: the one who has trampled the Son underfoot will pay a heavier penalty, not as one sinning against a creature, nor against one of the fellow servants of Moses. Great indeed, then, and supernatural is the love of the Father who, for the life of the world, gave Him who is from Himself and is His own Son.

"For God did not send His Son into the world in order to judge the world, but that the world might be saved through Him." ^C

Having explicitly named Himself the Son of God and the Father, He does not wish for the statement to remain without proof, but provides the demonstration from the very quality—if I may say so—of the facts themselves, establishing those who hear in the faith. For "I have not been sent," He says, "according to the sacred interpreter Moses, to condemn the world by law, nor do I bring a command for the conviction of sin, nor do I perform a servant's ministry; but I bring a benevolence befitting a Master. I free the slave, as Son and heir of the Father; I transform the condemning law into a justifying grace; I release those bound in the chains of their own transgressions from sin; I have come to save the world, not to condemn it." For it was fitting, He says, that Moses should be a minister of the law that condemns—as a servant—but that I, as Son and God, should deliver the world from the curse of the law and, through the excesses of benevolence, heal the infirmity of the world. But if the justifying grace is better than the condemning commandment, how is it not consistent to think that He ^D who carries such divine power and...

* Hebr. x, 28, 29.

^A looses man from the bonds of sin? One of the issues presented is this, and not an unintelligent one, I think, as a rationale; and second to this, and circling around the same matters, and in a way bringing in a contemplation akin to the above, this will be stated out of a desire for learning. The Savior observed Nicodemus fixed upon the Mosaic laws, clinging tightly to the ancient commandment, and somehow shuddering at the regeneration through the Spirit, and hesitating at the new and evangelical way of life, thinking, as was natural, that it would be more burdensome than those already ordained. Therefore, since as God He was not unaware of the fear that had sprung upon him from ignorance, He removed that agitation with one brief line of reasoning, and He demonstrated that the Mosaic commandment, by the very fact that it condemns the world, is more grievous, and He presented Himself as the bestower of kindness, saying: « For God did not send His Son into the world to judge the world, but that the world might be saved through Him. »

III, 18. *He who believes in the Son is not judged; but he who does not believe has been judged already, because he has not believed in the name of the only-begotten Son of God.*

Having given assurance through actual events that He ^B both exists as the Son of God and the Father, and that He is bringing into the world a grace more valuable than the ministry of Moses (for how is it not better to be justified by grace than to be condemned by the law?), He devised another way as God, as an incentive to faith, gathering to salvation those who had perished from everywhere. He therefore sets before the one who believes the reward of not being called to judgment, and before the one who disobeys, punishment, traveling one and the same path through both, and kindly calling them—the former by the desire for grace, the latter by the fear of suffering—to come to faith. He points out that the crime of ^C unbelief is grave and great, since He is Son and Only-Begotten. For by as much as that which receives the insult is worthy of belief, by so much more grievously will the one who has inflicted the injury be condemned. He says that the unbeliever is already judged, as if he had already passed judgment upon himself, since he is conscious of having rejected Him through whom it comes to pass that we are not condemned.

III, 19. *But this is the judgment, that the light has come into the world, and men loved darkness rather than the light.*

He does not allow the judgment of the disobedient to remain unexamined. He adds the causes and shows clearly that, according to the proverb, « For ^D not unjustly are the nets spread for the birds. » For those who, when it is possible to be enlightened, choose instead to lie in darkness, how would they not rightly be considered the deciders of their own evils, and self-chosen for the suffering which they could avoid, if they were upright examiners of events, and preferred to be enlightened rather than not, and practiced preferring the better things to the worse? Again He preserved the will of man free from the bonds of necessity, which by its own impulse tends in either direction, so that from well-conducted deeds...

^A he might justly receive praise, and from their opposites, punishment. This he demonstrates elsewhere also, saying: « If you are willing and hear me, you shall eat the good things of the earth: but if you are not willing and do not hear me, the sword shall devour you. »

III, 20. For every one who does evil hates the light, and does not come to the light, that his deeds may not be exposed.

He profitably expounds what has been said, and convicts the slowness in embracing good things as rising from a zeal for wickedness; note that it possesses a root—namely, not wishing to learn the things through which someone might become wise and good. For the worker of evil, he says, flees from and declines to be in the divine light, not out of shame for his vice (for if this happened to him, he would be saved ^B), but because he wishes to remain in ignorance of what is proper, so that he may not be struck down while sinning, by encountering the more bitter reproofs of conscience, nor, by having learned what is good for the future, incur more severe penalties from the Judge for not wishing to do those things which are pleasing to God.

The one who does the truth, that is, he who is a lover and doer of the works of the truth, comes to the light, that his deeds may be made manifest, that they have been wrought in God.

For he does not reject the illumination in the Spirit, being led by it precisely toward the ability to understand without being led astray whether he has transgressed the divine commandment, and whether all things have been wrought according to the law of God. Therefore, there is a clear proof of an unbridled impulse toward evil, ^C and of an unrestrained pleasure in the worse, in the not wishing to learn those things through which one might have been able to ascend to the better; and of the desire for the things which are most excellent, in the thirsting to be enlightened, and in taking one’s own law as a kind of rule and straight-edge toward the conduct that is pleasing to God. Knowing this to be the case, the divine Psalmist also sang: « The law of the Lord is blameless, converting souls; the testimony of the Lord is faithful, making wise the simple; the statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is clear, enlightening the eyes. »

And after these things, Jesus came into the Judean land with his disciples; and John was also baptizing in Aenon near Salim, because there was much water there, and they came, and were baptized. For John had not yet been cast into prison. ^D

The discourse with Nicodemus now having reached its end, the divine evangelist again prepares something else most useful. For being led by the divine Spirit toward the exposition of the most necessary matters, he perceived that it would be extremely beneficial for those who would read it to discern clearly how great is the superiority, or by what measures it surpasses, the baptism of John compared to that which is through Christ. For it was indeed no doubt to be feared that there would arise some who, out of poverty of mind, would dare to say

^A that there is absolutely no difference between them, and that both ought to be held in equal esteem, or—descending into even more savage ignorance—to strip the vote from what is through Christ, and to shamelessly confer the victory upon the baptism by water. For what madness is inaccessible to the unlearned, or by what calumnies do they not proceed, rising up against the sacred dogmas of the Church and perverting all that is straight, as it is written? In order, therefore, that the most wise evangelist might destroy the causes of their loose-tonguedness, he introduces the holy Baptist himself to set forth for his own disciples the solution to the matter in question. Christ, therefore, baptizes through His own disciples; John similarly does so, yet certainly not by the hands of others. But neither did he baptize in those very springs where Christ was seen to do so, but near Salem, as it is written, and at a certain spring which was nearby. And by that distinction from the Jewish springs, he in a way showed the distinction of the baptism, and signified, as through an enigma, that the baptism through him is not the same as that which was performed by our Savior Christ; yet it is close to it and around it, so that he might teach that it is a kind of preparation and rudiment of the more perfect one. Just as, therefore, the Law given through Moses is said to have the shadow of good things to come, but not the very image of the things—for it is a kind of preliminary training and a rudiment of spiritual worship, bringing to birth an ^B interior, hidden truth—so also must one think of that baptism into repentance.

III, 25-26. *There arose a question from John’s disciples with the Jews about purification, and they came to John and said to him.*

Since the Jews could not defend the legal lustration, nor support the purification accustomed to be performed with the ashes of a heifer, they weave something against the disciples of John, by which they hoped to bring no small amount of trouble to them, although they were easily overcome in their own matters. For since the disciples of the blessed Baptist, revering the baptism of their own master and opposing the legal purifications, appeared by now to excel the Pharisees in virtue and learning, the latter bore this grievously and improperly. They were vehement only in railing and were ready for every malice. And certainly, looking to something else, they praise the baptism of Christ—not because they felt so, nor because they were pouring forth true praises for the matter, but only with the intent of provoking; and they do this contrary to their own opinion, until they might bring their scheme to an end. Therefore, they can demonstrate the matter by no reasoning ^C, nor do they support Christ by the testimonies of Scripture (for whence would such intelligence come to unlearned men?), but they assert this one thing in confirmation of their own arguments: that very few flowed to John, while many flocked in crowds to Christ. For perhaps these men, being utterly senseless, hoped that they would carry off the vote of victory, and that the better part would be given to the legal lustrations

^A of John’s hand, as if they had already prevailed, having set the baptism granted through Christ to those coming to Him in better terms, and that they would indeed cause distress to those to whom their speech was addressed. They depart with difficulty at this, and withdrawing, ^B defeated in many ways by an inconsiderate dispute. For they crown the Lord with praises out of necessity, even against their will.

III, 26. Rabbi, who was with you beyond the Jordan, to whom you have borne witness, behold, he is baptizing, and all are coming to him. John answered and said.

The disciples, having been stung by the words of the Pharisees, and looking also to the very nature of the matter, were not able to refute their falsehood, but they doubt as is reasonable; and although they are ignorant of that excellent dignity of our Savior, they marvel greatly that John is being made the lesser, and restraining their speech, which was born of love, with shame and admiration, they ask at last for what reason Christ excels him in glory, whose voice received testimony, and whom He surpasses in grace, and draws to Himself not only a part of the Jewish multitude, but all. And they did not, as is likely, put forth the inquiry without divine movement; for from this the Baptist is called to an exact and long exposition concerning the Savior, and he introduces the most manifest difference of the baptisms.

III, 27. A man can receive nothing, unless it has been given to him from heaven.

He says that there is nothing good in men that is not altogether God-given. “For what do you have that you have not received?” (I Cor. iv, 7) it is fitting for the creature to hear. I think that it is necessary to be content with the shares allotted, and to be pleased with the honors determined from above, and not to extend oneself further by any means, nor to behave ungratefully toward the divine decree by always using an urge for something greater, and to fight against the Master’s judgments, out of shame for not seeming to carry off the lesser share than the more perfect one; but whatever [God] having willed, honors, these things are indeed to be greatly esteemed. Let not my disciple, therefore, he says, be vexed if I do not leap beyond my measure, if I do not ignore the greater, and if I am confined within glory suitable to humanity ^D.

III, 28. You yourselves bear witness to me that I said: I am not the Christ, but that I am sent before him.

He brings to the remembrance of his own disciples things they have already often heard, partly indeed rebuking them cleverly, as being burdened by the forgetfulness of useful things, and slumbering toward so solemn a teaching, and partly persuading them to remember the divine Scripture, since they were raised with a love of learning in this matter, whom it declares Christ to be, and whom it declares the herald Baptist to be; for thus they were about to...

^A be in no way angered, seeing them granted the lot appropriate to each. I shall not, therefore, he says, have need of other witnesses to confirm this, since I have my own disciples as hearers; I have confessed my servitude, I have been sent to proclaim: "I am not the Christ." Let him conquer, let him prevail, let him be glorified more abundantly, as Lord and God.

^B III, 29. *He who has the bride is the bridegroom: but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. This my joy therefore is fulfilled.*

Again, by a kind of likeness, our argument leads us to the knowledge of subtle contemplations; for the things that are touched by the hand are types of the intelligible, and the thickness of bodily examples very accurately demonstrates spiritual things. The bridegroom, therefore, he says, and the master of the feast is Christ; but I am the summoner and the announcer, to whom it is a matter of the highest pleasure and illustrious dignity to be placed among the friends, and to hear the voice of the one who gives the banquet. I now have what I desired, and that which was in my mind is completed for me; for I have proclaimed not only that Christ would come, but I have already seen him present, and I am housing his very voice in my ears. You, however, O wisest disciples, seeing the humanity espoused to Christ going to him, and witnessing nature—which had been severed and had fled away from his love—returning to spiritual union through holy baptism, do not be vexed, he says, that it does not run to me, but runs most readily to the spiritual bridegroom; for this was truly just and more fitting. *For he who has the bride is the bridegroom*; that is, do not seek the crown of the bridegroom in me; it is not for me that the Psalmist dances, saying: "Hearken, O daughter, and see and incline your ear, and forget your people and your father’s house; because the King has desired your beauty" (Ps. XLIV, 11, 12); nor does the bride seek my bridal chamber when she says: "Tell me, whom my soul loves, where you feed, where you lie down at midday" (Cant. I, 6). ^C She has the heavenly bridegroom; but I shall be delighted, having transcended the condition of a servant, in both the name and the reality of friendship. I think, therefore, that the meaning of the subjects proposed has been explained most correctly; and since I have now discoursed sufficiently concerning the spiritual marriage, I think it burdensome to write about it any further.

III, 30. *He must increase, but I must decrease.*

He reproves the disciples, as people unsettled by small things, and who are prematurely offended by matters over which it was not at all appropriate, as they do not yet know accurately who Emmanuel is and whence he is. For not only up to this point, he says, will the things concerning him be ^D marveled at, nor will he surpass my honor merely because more people are baptized by him, but he will be raised to such a measure of glory as befits God. For he must itself

^A receive increase, and by the daily additions of miracles ever be borne to a greater height, and appear more brilliant to the world. As for me, I must be diminished, remaining in the state in which I am now seen, not sinking below the lot once granted to me, but as he ever ascends to greater glory, I am so much the less, the more he runs and is borne forward. These things the blessed Baptist interprets for us. But we shall use examples profitably, whereby we may set the force and meaning of what has been said more clearly before the eyes. Let a two-cubit piece of wood be fixed in the ground; let there be planted nearby a sprout, recently grown, which spreads out green branches, and from the root is still ever being pushed to a greater height. If then someone were to lend a voice to the wood, and then describe both himself and the neighboring plant, ^B saying: “This must grow, but I must be decreased,” would he not justly be considered to signify that no harm would come to him, nor that his own measure would be mutilated, but only that he asserts himself to be diminished merely in appearance, in so far as he is found to be always less than the plant that is growing? Take another example related to this, and most eminent among the stars, concerning the sun: “He must grow, but I must be diminished.” For as long as the vast air is darkened by the gloom of night, you might justly marvel at the morning star, shining with golden brilliance and conspicuous from every side; but when the sun already announces its rising and sprinkles the world with its moderate light, it is conquered by the greater one, and the morning star gradually yields to the more excellent one, and it would justly have used the words of John, since it suffers the very thing that he endured.

CAPUT II

That the Son is not in the number of created things, but above all, as God from God.

^C III, 31. He who comes from above is above all.

There is nothing great, he says, nor much to be wondered at, if Christ surpasses the glory of humanity. For his glory does not end there, but he is above every creature, as God, above all created things, not as if included in the number of all, but as one exalted above all, and sitting in divine fashion above all things. He subjoins the reason, which confuses the adversary and brings the opponent to silence. “He who comes from above,” he says, that is, he who has sprung from the supernal ^D root, naturally preserving in himself the paternal nobility, will without doubt be above all. For it is nowhere possible that the Son should not appear such as he is considered to be, and this by right and merit, as is he who begot him. For that Son, conspicuous in the identity of nature, the splendor and character of the Father, how could he be less than him in glory? For will not the property of the Father be dishonored in the Son, and shall we do injury to the character of the Begetter if we set him as lesser? But to no one, I think, is this in doubt. Therefore it is also written: “That all may honor the Son, even as they honor the Father; he who does not honor the Son, does not honor the Father.”

^A Now, if he is adorned with honors equal to God and Father, because he exists out of Him according to nature, how could he not subsequently be conceived of as transcending the substance of created things? For this is what the words signify: “He is above all.” But I feel, once again, that the minds of the enemies of Christ will not be quieted in the least, but will, as is their wont, come forward with unbridled mouths and say: “When the blessed Baptist says that the Lord comes from above, what argument will force us to suspect that he comes from the Father’s substance because of this word ‘from above,’ and not rather from the heavens, or even from the excellence he possesses over all things, so that for this reason he is also thought of and called ‘above all’?” When, therefore, they assail us with such arguments, they shall hear in reply: “I will not follow your most rotten reasonings, O good men, but rather the divine Scripture and the sacred Letters alone.” ^B We must therefore search within them, how they define for us the power of the word “from above.” Let them hear, then, one of the Spirit-inspired ones shouting: “Every good gift and every perfect benefit is from above, descending from the Father of lights.” Behold, it explains the word “from above” openly as “from the Father.” For since it knew that nothing else transcends created things except that ineffable nature of God, it correctly attributed to it the word “from above.” For all other things are subject to the yoke of servitude; ^C but God alone leaps above being mastered, and reigns; whence he is truly himself also above all. But since the Son is God and is from God according to nature, he will not be excluded from this glory. If, however, you think that the word “from above” must be taken to mean “from heaven,” then let the expression be applied also to every angel and rational power; for they come to us from the heavens, and they ascend and descend, as it says somewhere: “Upon the Son of man.” What, then, persuaded the blessed Baptist to attribute to the Son alone, as something exceptional, that which is common to many, and to speak, as if of one who alone descends from above: “He who comes from above”? ^D For surely he ought to have made the dignity common to others, saying: “Those who come from above are above all.” But he knows that the word belongs to the Son alone, as one who has sprung from the highest root. Therefore, the word “from above” does not mean “from heaven,” but will be understood, as we have already said, piously and truly. For how, I ask, will he be “above all” at all, if “from above” does not signify “from the Father,” but rather “from heaven”? For if the case were so, then each of the angels would also be “above all,” inasmuch as he comes from there. But if each of the individuals is not included in the number of all things, from whom, then, will the “all” be gathered together? Or how would the term “all” remain whole, preserving exactly what it wishes to signify, when such a multitude of angels is excluded, and destroys the force of the word “all”? For they are no longer "all" if those who were in the number of all remain outside. Moreover, the Word that in an ineffable manner out of God...

^A God the Father has shone forth, possessing that peculiar generation from above, and existing as if flowing from a fountain out of the essence of the Father, will bring no detriment to all things, since in the number of all he cannot be as a part of them. But he will be rather above all, as being something other than they, both by nature and by divine power, and by the other properties of the Begetter. But perhaps, struck with shame at the absurdities of their inquiry, they will object: "If 'from above' means the same as 'from heaven,' it signifies that he transcends all things." Come then, examining more accurately the force of what is said, let us see again to what end their undertaking will turn.

First, then, it is entirely ignorant and foolish to say that the Son comes from his own dignity, and as though from some place, or even as one from one, [to say] that this same one comes from his own pre-eminence to be above all. And besides this, I would very gladly ask them: will they grant that this pre-eminence above all is substantial and inseparable for the Son, or is it acquired from without, after the manner of an accident? For if they say that he possesses the pre-eminence as an acquired thing, and that he prides himself upon extraneous titles, it is necessary to admit that the Only-begotten can at some time be devoid of glory, and may strip off the acquired grace—as they call it—and, being deprived of that excellence above all things, may be despoiled of the excellence they now admire, ^B since an accident can be lost when it does not depend on the essence of the subject. Change, therefore, and alteration will fall upon the Son, and the Psalmist will be proved a liar while he adorns him with empty praises in this manner: "The heavens shall perish, but thou remainest; and they all shall grow old as a garment, and as a vestment shalt thou fold them, and they shall be changed; but thou art the same, and thy years shall not fail." For how is he the same, if he lapses with us, and that into changes for the worse? And in vain, as is likely, does he even pride himself, saying: "See, see, that I am, and there is no God beside me." But how will not the sufferings of the Offspring extend to the Father himself, if indeed he is his exact character and image? Thus, God and Father will be changeable to us, and will have an acquired excellence above all things—and I pass over the rest in silence. For the Exemplar will necessarily claim for itself the things that belong to the Image.

But, struck with horror at such great indignities and absurdities, they will answer that the pre-eminence is not acquired for him, but is rather substantial and cannot be taken away. Then again, O excellent men, how will you not agree with us, since you hold that the Son, existing as God by nature, is above all things, and therefore comes from the essence of God and the Father alone? For if there is nothing of generated things which is not encompassed by the power of the whole, and the Son is above all things, as being clearly other than all things, and possessing a substantial pre-eminence over all, and not existing as the same by nature as the ^C things that are…, how then will he not be at last the true God? For he who is outside the multitude of created things...

substantially, and who has departed from being numbered among things generated by nature, what else would he be finally, if not God? For we see nothing intervening as far as the account of a subsisting essence is concerned. For the creature is subjected to authority, and God is understood as placed above it. If therefore the Son is God by nature, and was ineffably begotten of God and the Father, that phrase "from above" signifies the nature of the Begetter, and for this reason the Only-begotten is above all things, inasmuch as he takes his origin from Him.

III, 31. He that is of the earth, is of the earth, and of the earth he speaketh.

Not the same is the force and power of persuasion, he says, for the earth-born as for the God who exists above all. For he speaks as a man from the earth, and will hold only the position of an advisor, having yielded the entire reins of the will to those who are being taught; but he who comes from above, as God, having imbued his speech with a certain divine and ineffable grace, casts it into the ears of those who approach. And by as much as he is better by nature, by so much will he surely act more effectively. And the blessed Baptist very usefully inculcates these things to his own disciples. For since they saw him yielding to the glory of the Savior, and on that account were not a little offended, and therefore had come to him, saying: "Rabbi, who was with thee beyond the Jordan, to whom thou hast borne witness, behold, he baptizes, and all come to him," necessarily the man filled with the Spirit, cutting off the passion of offense, and instilling in his own disciples a sound judgment concerning the most necessary things, explains indeed the preeminence ^C of the Savior over all things, but none the less teaches the reason for which all were now flocking to Him, and, having left the baptism by water, were betaking themselves to the more divine and more perfect one, which was accomplished by the Holy Spirit, of course.

III, 31. He that cometh from heaven, is above all.

This bears witness, he says, that the difference is very great and incomparable for those who are from the earth ^D toward the God the Word who comes down from above and from heaven. If I am not sufficient to teach, and if my word alone will not suffice for you, the Son himself will come as a witness, and will teach that the earth-born is separated by an incomprehensible measure from that highest Prince of all things. Indeed, the Savior somewhere, addressing the impious Jews, said: "Ye are from beneath; I am from above." For he says the nature of created things is beneath, as being subjected and as of necessity serving God who calls them to be. But above, in turn, is that divine and ineffable nature that holds sway, inasmuch as it has all created things subject to its feet, and made subject to the yoke of its power. And not in vain did the blessed Baptist add these things to the former. For so that he might not be thought by his own disciples to be fabricating empty arguments, and as if ashamed of appearing to be inferior to Christ without cause,

^A he necessarily confirms the force of what had been said by the words of the Savior himself; and he shows that his explanation is not, as they supposed, empty, but rather a clear demonstration of the truth. But since another reading of the verse also appears: "For what he has seen," he says, "and heard, this he testifies," let us also discuss a few things regarding this. We are naturally fashioned and accustomed to obtain certainty about each matter through two of the more primary senses, I mean sight and hearing; for having become ourselves hearers and eye-witnesses of certain things, we proceed to speak about them without hesitation. Persuading them therefore, he speeds them on to believe in Christ, for he speaks, he says, what he knows precisely. And he takes again as an example from our sphere, so that we may understand ^B in a way more becoming to God, and says: "What he has seen and heard, this he testifies."

III, 32. And no one receives his testimony. The blessed Baptist does not say these things as if no one receives that testimony—for Christ exists as God by nature, coming from above and from the Father, and is above all things (for many have received and believed, and before all others Peter, saying, "You are the Christ, the Son of the living God")—but as one who himself had conceived in his mind the great dignity of the speaker more accurately than all others, he all but shakes his head and strikes his thigh with his right hand, marvelling at the madness of those who do not believe Him.

CAP. III. That Christ is God, and by nature from God.

III, 33. He who receives his testimony has sealed that God is true. ^C He could not otherwise expose the impiety of the unbelievers than by revealing the brilliant achievement of the believers; for by the comparison of the good, the base is easily discerned, and by the knowledge of better things, the shameful is exposed. If anyone, therefore, he says, assents to the words of Him who comes from above, he has sealed and confirmed by his consent that truthfulness is always customary and most dear to the divine nature. From this, then, it is henceforth evident to those who see the contrary; for he who rejects faith will surely testify that God is not true. It must be observed, again, that he removes the Son from consubstantiality with ^D the creation, and shows that He is God by nature through the things mentioned. For if he who is persuaded by the things spoken by Him, and accepts the testimony which He Himself gives concerning Himself, has sealed and wisely determined that God is true; how would Christ not be understood as God by nature, who is also attested as true by the authority of the things that have just been said through faith? Or let our adversary tell us again...

how the divine nature is honored as truthful, if the testimony of our Savior is accepted. ^A For if he is not God at all by nature, he who believes in him as truthful will not be acting piously toward the divine nature, but rather—according to them—toward one of the creatures, however excellent it may be. But since the vote of truthfulness is extended to Christ, who is believed to be God, it is surely manifest that, being God, he does not snatch for himself by a false name the honor of those who believe in him. But the enemy of truth will not, in all likelihood, agree with these arguments of ours; rather, he will leap up in a great rage, not acknowledging the Son to be God by nature. He will say again: "You are being captious, O good sir, and you are devising artifices of intricate theories, putting aside the simple and, in a certain sense, straightforward meaning. For since the Word of God has descended from heaven, crying out explicitly: 'I do not speak from myself, but the Father who sent me, he has given me a command as to what I should say and what I should speak,' and again: 'All things that I heard from the Father I have made known to you,' even though, as the holy Baptist himself testifies in the following: 'For he whom God sent speaks the words of God,' ^B for which reason he says concerning him: 'He who receives his testimony has set his seal that God is true'—for God the Father is true—you, however, are trying to deflect to the Son what is owed to another. What, then, shall we also answer to these things? Shall we therefore say that the Only-begotten is ranked among the prophets, fulfilling the ministry befitting the prophets, and doing nothing else beyond this? For who among all beings would not unhesitatingly admit that the prophets conveyed to us the voices from God? Then what is excellent in the Son, if he fulfills this very thing only? And how is he above all things, if he is also ranked with the prophets and is endowed with a servile condition? How does he say in the Gospels, as one excelling them in glory: 'If he called them gods, to whom the word of God came, and the Scripture cannot be broken; do you say to him whom the Father sanctified and sent into the world: "You are blaspheming," because I said, "I am the Son of God"?' For in these words he clearly separates himself from the flock of the prophets ^C and says that they were named gods because the word of God came to them, but he himself calls himself the Son of God. For to the holy prophets a partial grace was distributed through the Spirit; but in Christ the Savior, all the fullness of the deity was pleased to dwell bodily, as Paul says. And therefore we all have received from his fullness, as John asserted. How, then, will the giver be equal to those who receive, or how will the fullness of the deity be ranked in the order of a minister? Let them observe, therefore, from this into how great a blasphemy those who say these things entangle themselves. But as to how that saying, 'I do not speak from myself, but the Father who sent me, he has given me a command as to what I should say or what I should speak,' is to be understood, this will be explained more fully in its own time and place. For the present, however, I think the objections of the adversaries concerning piety ^D

^A are to be transferred, and from those things which they set down, we must defend the dogmas of the Church. Therefore, they insist that the Son has received commandments from the Father, and that He speaks nothing of Himself; but that whatever He has heard, as He Himself says somewhere, these things He presses to tell us. Very well, let it be even so; for we shall agree, as it does no injury, at least according to the reason of His being, to the Son of the matter, but rather introduces in the highest degree for the present the dispensation. Therefore, when they hear Him saying: "I and the Father are one; He that hath seen me hath seen the Father; I am in the Father, and the Father in me," let them receive His testimony, let them set their seal to it that God and the Father is true, and that the Son, through the very things He knows accurately, is persuaded to speak; let them not disbelieve the words of the Savior, who expounds to us the things from the Father. "For He whom God hath sent speaketh the words of God" (John iii, 34). ^B Therefore, the Father knows His own Son to exist in Himself according to nature; for this, I suppose, is what "We are one" signifies—acknowledging Him to be the Son, and not a creature. I call Him Son, who is from His substance, and not adorned with the mere name of sonship. He knows Him to be the image of His own property similar in all things, so that He is perfectly discerned in Him, and He Himself depicts in Himself Him who blossomed forth ineffably from Him according to nature; and He has the Son in Himself, and is again, in turn, in the Son, on account of the identity of substance. If you feel this, O heretic, you will free both yourself from a most grievous disease and us from the trouble of disputing. "For He whom God hath sent speaketh the words of God." If that statement is taken just as it lies, what, then, will be great and admirable in the Son? Are not any of the holy prophets also sent by God, and did they not make manifest His words? And certainly, it is said somewhere to Moses, the interpreter of sacred things: ^C «And now come, I will send thee into Egypt, and thou shalt say to Pharaoh: These things saith the Lord» (Exod. iii, 10). And to the most holy Jeremiah: «Say not, because I am young; for to all to whom I shall send thee, thou shalt go, and according to all things whatsoever I shall command thee, thou shalt speak» (Jerem. i, 7). What, then, is the advantage in the natural Son who speaks the words of God, from the fact that He has been sent by Him? Nothing else, again, as it seems, than that He will appear to us to be a prophet, if we speak of the manner of the ministry. Therefore, you will understand this "sent" in these passages, either according to the reason of the incarnation and the coming into this world in flesh, or you will take it again ^D more worthily of God and more significantly. For the Father did not hide the Son in Himself, but He shone forth from His own nature, as brightness flashes from light, according to the ineffable and inexplicable manner of the divine generation; which the Only-Begotten Himself also explained to us, saying: «I came forth from the Father, and am come» (John xvi, 28). For the Son has come forth from the Father into His own hypostasis, although He is in Him according to nature: and that which is there "to come forth," the same,

^A in this place, signifies "to have been sent." Therefore, he says, the Word who has shone forth and flashed out from the Father, inasmuch as He is God existing from God, will use language befitting God; and words befitting God would be true words, and such as reject the stain of lying. ^B Therefore, "he that receives the testimony of the Savior, has set to his seal that God is true" (John iii, 33); for He is truly God by nature.

III, 34. *For God does not give the Spirit by measure.*

Apply now, I pray you, most attentive ears, so that you may again admire with us the discernment of the saints. He stated that the Son, both in being sent by God, and in speaking the words of God. But if someone considers the force of these words at first glance, they seem in a way to rank Him in the order of the prophets, just as we said a little before. Through these things, therefore, he shows that He is by no means equal to them, and by this one sign he teaches that He differs from them greatly and incomparably. For it is impossible, he says, that those who receive the Spirit according to a certain measure should be able to bestow Him upon another; for never has a saint been a bestower of the Holy Spirit to a saint: but the Son bestows Him upon all from His own fullness. Therefore, He does not give by measure, nor does He, like them, have some small portion of the Spirit, and that by participation: but since He is even Himself the bestower, it is manifest that He possesses Him wholly, ^C substantially in Himself. Therefore, he who has such great excellence over them will not speak of the things of God as if he were one of them, but as God existing from God, he will utter words befitting God. Nor will it in any way be contrary to what has been said that some think the Spirit is given to certain people through the hands of the apostles: for we believe them to be rather invocators of the Spirit than bestowers of the Holy Spirit; for even the blessed Moses himself was not commanded to take away from the spirit that was upon him, but God reserved this to His own power, who indeed commanded him to add the seventy men, promising that He would take from the spirit that was upon him, and would place it upon them. For He knew it to be fitting only for God to perform those things which are worthy of God.

CAP. IV.

III, 35. *The Father loves the Son, and has given all things into His hand.*

For since he has said that the Son, who has shone forth from God, cannot use other words than those which the Father who begat Him would also use, that is to say, true words ("For He whom God has sent, speaks the words of God," he says): he necessarily enlarges upon this through the things that follow, and says: "The Father loves the Son." We shall not offend, he says, God and the Father, by bestowing equal honor upon Him who is begotten of Him; we shall not offend, ^D if we crown the Son, who [index: entries preserved]

is rightfully the heir of the Father’s good things. ^A "For He has given all things into His hand." That is, all things whatsoever that essentially exist in the Father, these certainly exist in the power of the Son. For he designates power as "hand" in these passages, just as when he says through some prophet: "My hand has established the heaven," meaning my power. The Son possesses in Himself everything that is the Father's own, not by participation—although the Father is also said to have given it (otherwise He would possess an acquired, not a natural, divinity)—but the Father gives to the Son all that is His in such a way, just as a man might be thought to give to the son born of him the properties of human nature, or just as fire might be said to give to the heat proceeding from it in act the property of its own nature. In such matters, the giving does no harm to the giver; for the way of these things is not by division or cutting off of what is understood to be given: and the very fact of appearing to receive cannot be a source of shame to those who receive. ^B For they are considered to be nothing other than what signifies from whence those things that are begotten arise, and a natural quality, so to speak, of the generators, explaining what that which is begotten is according to substance, and illuminating the natural operation of its own source. And these things, indeed, have been drawn from examples: but God is greater than these, obviously. Nor for this reason should the weakness of human reason be blamed: "For the glory of the Lord conceals the word," as it is written. And if we see through a glass and in a riddle, and know in part, how should words not fail us much more? Therefore you shall understand piously either that in this manner all things were given by the Father to the Son; or else you will refer this to the economy of the incarnation, so that "giving" and "receiving" are no longer understood regarding natural properties, but regarding that supreme eminence of the Son above all creatures, so that you may again grasp something of this sort in your mind, putting the Son in authority over all created things. ^C

"The Father loves the Son, and has given all things into His hand."

Let not the disobedient man be insolent, he says, seeing the Lord of all as man, nor let him think that the Truth lies, refusing to believe Him as God on account of the flesh. Let him accept His testimony, and let him willingly seal that God is true, lest he offend the Father who is in heaven. For He loves His own Son; and the proof of the love for Him is that the authority over all things is given to Him. This is what the Savior Himself also said: "All things have been delivered to Me by My Father." And again: "All authority has been given to Me, in heaven and on earth." And certainly, from the fact that the Son appears to receive, you would not rightly accuse Him of being less. Why so? For He received, when He became man, when He [made] Himself for our sake...

when the Master became a servant, when the free Son was numbered among the domestics. For in what way has He emptied Himself, or how is He said to have descended from that equality He had with God and the Father? Do you not see, in these things, one [person] indeed giving in a manner worthy of God, and the other being said to receive, humanly and as a servant, what He possessed as God? But that which is set by the Father as a beginning for the Son's dominion over all things is not properly a donation; it is rather a recovery and a resumption, and [a return] with the flesh to the authority which He possessed before the flesh. For it is not the case that, when He became man, He then began to rule over creation. For to what kind of humiliation would one say He had descended, if, when He became man, He only then began to rule? Or how would He appear in the form of a servant, if He were then only just declared the Master ^B of all? Away with such absurdity of thought! But since He became man, then indeed He began to rule in this way as well, not having lost the divine dignity on account of the flesh, but ascending again, and with the flesh, to that which He was from the beginning. And that the things spoken concerning Christ are a resumption of previous things, He Himself proves, saying: "Father, glorify Me with the glory which I had with Thee before the world was." Do you see how He requests, not a beginning of glory, but a renewal of that which He previously had, and [how He says] this as man? And that, again, all things are said to be given to the Son for the sake of the incarnation, the lover of learning will be able to collect and understand wisely from every quarter, but especially through that most awe-inspiring vision of Daniel, in which he says that he beheld the Ancient of days established ^C upon a throne, and that ten thousand times ten thousand, and thousands of thousands were, he asserts, some ministering to Him and some standing before Him. And he added to these: "And behold, with the clouds of heaven, one like the Son of man was coming, and He reached the Ancient of days, and was brought before Him. And there was given to Him dominion, and honor, and the kingdom; and all peoples, tribes, and tongues shall serve Him." Do you see how in this the whole mystery of the incarnation is accurately recorded for us? Do you see how the Son is said to receive the kingdom from the Father? It is not the Word naked [that appears] to the prophet, but as the Son of man appearing; "For He humbled Himself," as it is written, "being found in habit as a man for our sake," ^D so that, having been brought first into the kingdom, He might be revealed again as our beginning and the way of the glory to the kingdom. And just as, being Life by nature, He descended for our sake into the death of the flesh for all, so that He might deliver us from both death and corruption, mingling Himself, so to speak, through that likeness which He has with us, and making us partakers of eternal life; so also He is fashioned according to our lowliness, being the Lord of glory as God, so that He might lift up human nature to regal honor. For He has become the first in all things, as Paul says, and the way, and the door, and the firstfruits of our goods, from death to life, from corrup-

the beginning of the goods of humanity, from death to life, from corruption to incorruption, from weakness to power, from slavery to the adoption of the sons of God, from disgrace and ignominy to honor and royal glory. Therefore, when the Son appears to receive as man that which He possessed as God, let us not be scandalized, but let us rather ponder the manner of the dispensation which was wrought for our sake and on our behalf. For thus we shall keep our mind invulnerable and unhurt. ^A

III, 36. He that believeth in the Son hath everlasting life.

The most wise Baptist does not testify that life is proposed as a reward to those who believe in Christ simply or without examination, but he brings in the demonstration from the very quality of the things themselves, if I may so speak. For the Only-Begotten is life by nature. "For in Him we live, and move, and are." ^B And He is introduced into us entirely through faith, and dwells [in us] through the Holy Spirit; and the evangelist John will testify this, saying in his own Epistles: "In this we know that He is in us, because He hath given us of His Spirit." Christ, therefore, will give life to those who believe in Him, since He is Himself life by nature, and finally dwells in them. But that the Son dwells within through faith, Paul will surely demonstrate to us, saying: "For this cause I bow my knees unto the Father, from whom all fatherhood in heaven and on earth is named: that He would grant you according to the riches of His glory, to be strengthened with power by His Spirit into the inward man; that Christ may dwell in your hearts by faith." Since, then, through faith life according to nature is joined to us, how is He not truthful who says, "He that believeth in the Son, hath everlasting life"—meaning the Son Himself, and not a life other than Him?

III, 36. But he that believeth not the Son shall not see life.

Might someone perhaps say, the Baptist is preaching to us a different glory, and is corrupting the doctrine of the resurrection, by asserting that those who believe will be made alive, but that those who are not such will not see life at all? We shall all be raised, in all likelihood; but if this distinction in the statement leads us [to believe] that not all shall be raised, then where will that absolute statement, spoken as of all, "The dead shall rise," eventually go? And what should one do with Paul’s words, "For we must all be manifested before the judgment seat of Christ, that every one may receive the things done in his body, according to what he hath done, whether it be good or evil"? I shall indeed think that anyone who is studious of learning is to be praised, yet I also believe that the sacred Scriptures must be examined most accurately. ^D For observe, I pray, clearly the distinction of the words. For concerning him who has believed, he says that he shall have everlasting life: but concerning him who has not believed, the discourse has a different meaning. For he did not say that he himself would not have life; for he shall be raised by the common law of the resurrection;

^A but he says he shall not see life, which is to say that he shall not attain even to the simple contemplation of the life of the holy, nor shall he touch their blessedness, nor shall he taste that life which is full of joy. For that is truly life; but to draw breath in torments is more dire than any death, as the soul is held in the body only for the perception of evils. Paul also introduces a certain difference of life like this. Hear what he says to those who have died to those things in wickedness through Christ: "For you have died, and your life is hidden with Christ in God. When Christ, your life, shall appear, then you also shall appear with Him in glory." Do you see how he names the being manifested in glory with Christ the life of the holy? And what, when the Psalmist also chants to us saying: "Who is the man who desires life, loving to see good days? Restrain your tongue from evil"? Shall we not say that it is the life of the holy that is being signified in these words? But it is, I think, manifest to all. For he is not, surely, commanding some to abstain from evil so that they might attain to the future resurrection of the flesh (for they shall rise even if they have not ceased from evil), but he is rather inciting them to that life in which it is altogether possible to see good days, passing an eternal life in blessedness and glory.

^B III, 36. *But the wrath of God shall remain upon him.* ^C The blessed Baptist has shown us more clearly through the inference in these words the scope of what he has said. Let the inquisitive seeker again contemplate the force of the meaning: "He who does not believe," he says, "in the Son, shall not see life, but the wrath of God shall remain upon him." Now if it were to be understood that the unbeliever would be truly deprived of corporeal life, he would have immediately added, "but death shall remain upon him." Since, however, he names the wrath of God, it is manifest that he is contrasting the punishment of the impious with the happiness of the saints, and calling that life which is truly life in glory with Christ, while calling the torments upon the impious the wrath of God. And that wrath is often understood as punishment in the divine Scriptures, I will bring forward two witnesses, Paul and John. For the former said to those turning from the nations: "And we were by nature children of wrath, as also the others"; and the latter to the Pharisees and Scribes: "Brood of vipers, who warned you to flee from the coming wrath?"

^D IV, 1-3. *As therefore the Lord knew that the Pharisees had heard that Jesus makes and baptizes more disciples than John (although Jesus Himself was not baptizing, but His disciples), He left Judea, and went away again into Galilee.*

Whence our discourse has arrived at this point, or from what source in the order of the narrative the sequence has brought us here, namely that the Lord is said to have known what the Pharisees had heard, it will not be tasteless, I think, to explain. For that of the Evangelist, "As..."

“Since the Lord knew,” clearly shows a certain impression of a matter already set before him. For he knows all things of himself, as God, with no one to inform him, not only when they first come to be, but even before they come to be, as the prophet testified. Yet he waits for the times for each event, and follows the sequence of events rather than mere foreknowledge; for this too was worthy of a divine dispensation.

When, therefore, a question arose between the disciples of John and a Jew concerning purification, there was much debate on both sides. For the former, siding with their own teacher, contended that the baptism which took place through him was already of a higher standard than the legal sprinklings and the typical purifications among them. And indeed, as is likely, they used as proof of the matter the fact that many were going to him, and very gladly departing from the more ancient and established customs of old. But the others, in turn, since the argument was being swept downward like an avalanche against those opposing it, and the power of truth, like a certain rush of waters, was drenching the idle minds of those who resisted, were driven against their will to move toward the contrary view, and even against their wishes, they admitted that the baptism called “of Christ” was far superior. And they finally prevailed, having used the same reasoning to prove it, and by the same thoughts rising up against those who had been defeated. For they asserted that far more were seen coming to Christ, and that all were running to him rather than to John. Whence, I suppose, the disciples of John, incensed, came to their own teacher, saying: ^B “Rabbi, he who was with you beyond the Jordan, to whom you bore witness, behold, he is baptizing, and all are coming to him.” For they set forth the contentious propositions, or rather the demonstrative arguments, of the Jews in the form of a question. From this, therefore, the Evangelist says that the Lord came to know that the Pharisees had heard that Jesus was making more disciples than John. Then, avoiding their excessive envy and reserving his passion for its proper time, he departs from the region of the Jews and returns again to Galilee.

And he had to pass through Samaria. He comes therefore to a city of Samaria, which is called Sychar, near the field that Jacob gave to Joseph his son.

O the great sharpness of mind and pure wakefulness! He anticipates with his apologies the things that were about to be asked. For someone might have said immediately, either conversing with another or secretly reflecting within himself: “For what reason did our Lord Jesus Christ not enlighten the Samaritans at a fitting time?” For the Syrophoenician woman once approached him, begging with tears for mercy for her miserable daughter; and what did the compassionate one say to her? “It is not good,” he says, “to take the bread of the children, and to cast it unto the dogs.” For, I think, he did not consider it right to lavish prematurely upon those from the Gentiles the grace assigned to those from Israel. ^D Which, indeed, he himself made clearer, saying: “I am not sent but unto the lost sheep of the house of Israel.” How then, one might say, does the—

^A Lord instruct the Samaritan race, even though Israel had not yet totally shaken off the grace? To these considerations he brings a plausible and authoritative answer: “And he must needs go through Samaria.” ^B It was not, in fact, for this cause alone that he undertook the journey toward the Samaritans, so as to preach the word there and transfer the whole blessing of Israel to them, but because he had to pass through; therefore, he teaches, performing a work of wisdom. For just as the fire would never cease to have the natural power of burning that is in it, so I judge it impossible that the Wisdom of the universe should not act in a manner befitting Wisdom. And just as, though he said it was not permitted to take the bread of the children and cast it to the dogs, he threw the grace to the woman who was shedding tears and imploring for mercy with many words, not having the time for giving determined from another, but defining it himself with the Father, as Son and God and Lord; so too he had mercy on the Samaritans, and, revealing the ineffable power of his divine authority, he illuminated the whole region in the passing of his path. What, then, is less reasonable than that Israel, having already turned to madness and plotting the murder of the Lord, should be loved perfectly? But since they were not yet doing so completely, but were still persecuting him only with moderation, therefore our Lord Jesus Christ does not yet strip it completely of grace, but nevertheless gradually draws his blessing toward others. And the fact that he makes a show of departing entirely from the region of the Jews, and hastening to go to those of another stock, because of the inhumanity of those who were persecuting him, is a certain figure by which it seems to be threatened that they would suffer the total loss of grace, and that their own good—that is, Christ—would be sent away to others, if they did not abstain from their insolence toward him.

IV, 6. *Erat autem ibi fons Jacob; Jesus ergo satiyatus ex itinere, sedebat sic supra fontem.* ^D Having gone out from the borders of the Jews, and being now with aliens, the Saviour stays at the fountain of Jacob, indicating to us again in a type and by an enigma that even if the evangelical preaching should depart from Jerusalem, and the divine word should henceforth run out to the nations, the love for the fathers will not be cast away with Israel, but Christ will again cling to them, and will rest, and will stay again as among his holy ones, keeping for them the grace granted in the beginning in an unfading way. He lingers in the memory of the saints, that he might provide himself as an example to us also in this, and become the beginning and door of the honor to be shown to parents. He sat down, wearied from the journey, as it is written, so that in this too he might rebuke the impiety of those by whom he was driven. For when they ought to have reconciled him to themselves with just honors, and to cherish him with reverence and fear as their benefactor, they torment the Lord with sweat and labors, so that what is said of them in the book of Psalms may be true: “And they returned me

evil for good.” In this, therefore, the audacity of the Jews is manifest. But what will the Arians, those neighbors to their madness, say to us again regarding this, to whom it might justly be said: “Sodom has been justified by thee”? For the former crucify Christ according to the flesh, while the latter rage against the ineffable nature of the Word.

Behold, He is weary from the journey. Who is it that has suffered this? Will you set the Lord of powers as one lacking in strength, and will you attribute to the Only-begotten from the Father the labor of the journey, so that He who knows not how to suffer might finally be considered passible? Or, having rejected that opinion, as is right, will you attribute these infirmities only to the nature of the body, and say that labor is more appropriate to humanity than to the Word who is naked and exists in Himself? ^B Just as, therefore, though possessing by His own nature the ability to do all things, and being Himself the power of all, He is said to have grown weary (for beware of dividing the one Christ into two sons), and He takes upon Himself the passions of humanity, though He remains impassible, since He who does not know how to labor has become man: so, if He says anything that we might think more appropriate to a man than to God, let us not immediately engage in word-hunting, nor, when we most need the discipline of piety, be found to be significantly ignorant, setting aside the rationale of the incarnation and immediately ascending to the very deity of the Word, and through extreme ignorance touching upon matters above ^C us. For if He were not truly called man, if He had not been made in the form of a servant, there would be cause for alarm when He says something appropriate to a servant, and everything would have to be sought as congruent with God. But if we believe with firm and undoubted faith that, according to the voice of John, “The Word became flesh and dwelt among us,” when you see Him speaking as flesh—that is, as a man—understand the speech as adapted to a man for the confirmation of the preaching. For it could not otherwise be clearly understood that the Word, being God, became man, unless it were also written that He who is impassible suffered something, and He who is sublime spoke something humble.

“It was about the sixth hour.” ^D

He opportunely shows Jesus resting by the spring. For since the sun at midday casts its most intense rays upon those on earth, and burns the bodies with immoderate heat, it was not without harm to walk further, but it was rather more appropriate to catch one’s breath for a while, especially since He easily set aside any cause for pleasure, as the appropriate time supported the matter. And he says it was not precisely the sixth, but *as it were* the sixth hour, so that we too may learn not to be indifferent even in the smallest matters, but to strive rather to cultivate the truth in whatever concerns us.

^A IV, 7, 8. *There cometh a woman of Samaria to draw water. Jesus saith unto her, Give me to drink. (For his disciples were gone away unto the city to buy meat.)* The woman of Samaria saith unto him. The Saviour was not ignorant of the woman’s arrival. For, being the true God, He knew perfectly well that she would presently come to draw the cool water from the spring; and since she was now present, He purposed to entangle her in His nets, and stretching out the word of doctrine, He took the occasion offered by the circumstances to start a conversation. Now the Law enjoined the Jews not to be defiled in any way, and for this reason it gave instructions to withdraw from every unclean thing, and not to associate with those of other nations or the uncircumcised. But they, as if doing something beyond the requirement of the command, and following empty observances rather than the spirit of the legislation, did not dare even to touch the flesh of foreigners, and thought they had fallen into all manner of impurity if they were seen even in the slightest way to have any intercourse with the Samaritans. To such a point had the alienation between them progressed, that they were even averse to tasting water or food if it were offered by the hand of foreigners. Therefore, in order that the woman might be astonished at the strangeness of the act and be moved to ask who He was, whence He came, and how He disregarded Jewish customs—and that thus the discourse might proceed to its intended goal—He pretends to be thirsty, saying, ^B "Give me to drink." But she answered:

IV, 9. *How is it that you, being a Jew, ask to drink of me, who am a woman of Samaria? For the Jews have no dealings with the Samaritans.* Jesus answered and said unto her. Inquiry is the beginning of learning, and the root of insight into things of which we are ignorant is the perplexity regarding them. The discourse seizes upon this beginning; for this reason, the Saviour wisely feigned that He held the customs of the Jews as naught.

IV, 10. *If you knew the gift of God, and who it is that says to you, Give me to drink, you would have asked him, and he would have given you living water.* The woman saith unto him. ^C Because she did not know the supramundane and supercelestial essence of the Only-begotten, or rather because she was entirely ignorant of the incarnate Word, the woman called Him a Jew. And He keeps silent on this point, and profitably so, in order that the purpose of the discourse with her might be maintained. Nevertheless, He leads her thoughts concerning Him to a higher level, saying that she does not know who it is that is asking for a drink, or how great is the grace of the things which are granted by God; for if she had possessed this knowledge, she would not have delayed; she would have asked the Lord first. By these words, He incites her to desire to learn with the greatest eagerness. Observe, however, how in framing a discourse that is genuine and far removed from all pride, He declares Himself to be God, even though the woman is slow to comprehend. For, while persuading her to wonder at the gift of God, He insinuates that He is the giver of it; for "if you knew," He says, "clearly the gift of God, ^D and who it is that says to you..."

'Give me to drink,' you would have asked Him." For to whom would it be fitting to bestow the things of God, if not to Him who is God by nature? He calls the life-giving gift of the Spirit "living water," by which alone humanity—even if it is altogether withered like the trunks of mountain trees, and has been shown to be devoid of all virtue through the malice of the devil—runs back to the ancient beauty of its nature. By drinking in this life-giving grace, it is adorned in manifold ways with ideals of goodness, and, sprouting forth into a habit of loving virtue, it puts out the most flourishing branches of the love of God. ^A Something of this kind, too, God says to us through Isaiah the prophet: "The beasts of the field will honor me, the sirens and the daughters of the ostrich, because I have given waters in the desert, and rivers in a dry land, to give drink to my elect race, my people whom I have acquired to tell of my virtues" (Isa. xliii, 20, 21). And another of the saints says that the soul of the righteous man will be like a fruit-bearing tree, and will spring up like grass in the midst of water, and will appear like a willow by the running water (Isa. xliv, 4). I could add many other testimonies of Scripture to these, by way of which it would be very easy to show that the divine Spirit is often termed by the name of water. But it is not the time to linger on these things; therefore, we shall swim out again into that vast and wide sea of divine contemplations, hastening on.

"Sir, You have no bucket, and the well is deep; where then do You get that living water?"

The woman imagines nothing beyond what is customary, and she does not in the least understand the power of what was said, but thinks that, like some of those who are accustomed to perform miracles through incantations and demonic deceit, He will, without a rope or any other device, draw up water for her of His own accord from the depths of the well. She names as "living water," according to her own understanding, that which has freshly flowed from the springs of the source. ^B

"Are You greater than our father Jacob, who gave us this well, and he himself drank from it, and his sons, and his cattle?" Jesus answered, and said to her.

The woman quickly corrects herself, and at the same time takes note that she is not thinking piously or truly of Him. For aid in understanding could not fail her, inasmuch as she was benefiting from divine speech. ^C Reasoning, therefore, that it was impossible that He who was speaking was a wizard, but rather a prophet and one of those who are conspicuous for their holiness, and that for this reason He would offer her the living water, and that too without the customary buckets, or for a much better use, since it was found from another source, she immediately corrects what she had said and compares, as it were, holy with holy, saying: "Are You greater than our father Jacob, who gave us this well?" Accept the deeper meaning of this thought: no longer does she wonder that He promises water without having a rope, but, concerning its drinkable quality, ^D

^A she speaks only in relation to its taste. The Samaritans, then, were aliens, since they were a colony of the Babylonians. Yet they claim Jacob as their father for two reasons: because they inhabited the region bordering the land of the Jews, they imitated somewhat their forms of worship and strove to glory in the Jewish fathers. Furthermore, it was truly the case that the majority of those who inhabited Samaria were descended from the root of Jacob. For Jeroboam, son of Nabat, having gathered ten tribes of Israel and half the tribe of Ephraim, departed from Jerusalem during the reign of Rehoboam, son of Solomon, and, having occupied Samaria, built houses and cities in it.

IV, 13-14. *Every one that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a fountain of water springing up unto eternal life.* The woman saith unto him.

As the Samaritan woman put forward a question that was, as it were, excellent and difficult to overcome—"Art thou greater than our father Jacob?"—the Savior once again very skillfully avoids ostentation. While He does ^B not openly declare that He is greater, He urges her to judge which of the two excels based on the facts themselves. Therefore, He demonstrates the incomparable difference between spiritual waters and those that are sensible and more earthly, saying: "Every one that drinketh of this water shall thirst again." But he who has been filled with my waters, He says, not only will he never thirst, but he shall have in himself a fountain capable of nourishing him unto eternal life. Therefore, He who bestows the greater things is surely greater than he who has the lesser, ^C nor will the conquered attain the same glory as the victor. It must be noted again that by "water" in these passages the Savior refers to the grace of the Holy Spirit. If anyone becomes a partaker of this, he will henceforth have in himself a fountain of divine teachings springing up, so that he no longer needs the admonitions of others, but is rather sufficient to be able to easily exhort those who happen to thirst for the divine and heavenly Word—such as were the holy prophets and apostles still living in this present life and on earth, and those who are successors to their ministry, of whom it is written: ^D "And ye shall draw waters with joy out of the wells of salvation."

IV, 15. *Give me this water, that I thirst not, neither come all the way hither to draw.* Jesus saith to her.

She speaks and imagines only according to her custom, and understands nothing at all of what is being said. But by the relief of a trifling labor, she thinks she will grasp the whole of the Savior’s generosity, and she circumscribes the measure of divine grace by the cessation of thirst; so far is she from grasping supramundane things with subtle thought.

^A "Go, call your husband, and come here." It is indeed possible to say, and not falsely, that women’s minds are in a certain way feminine, and that there is a soft intelligence in women, which in no way is able to grasp anything acutely or sagaciously. The nature of men is more teachable, much readier for arguments, having a mind awakened to sobriety, and, if I may so speak, both warm and masculine. For this reason, I think, He commanded the woman to call her husband, obscurely in a way rebuking her as uninstructed, and dull for grasping the doctrine of wisdom, while at the same time establishing another very beautiful thing on this account. The woman says to Him, "I have no husband." Jesus says to her, "You have well said, that I have no husband; for you have had five, and now the one you have is not your husband. You have spoken this truth," says the woman to Him. And to whom, then, would it not be manifest, that the Savior did not actually ignore that she lacked a lawful husband, but by inquiring about her husband, He took the occasion to reveal hidden things? For this was almost the only way to help her, who, being in wonder, no longer regarded Him as one of us, but already as one above man, because of His miraculously knowing the things within her; and He usefully accepts her statement that she has no husband, even though she had been corrupted by so many. For it is not intercourse from pleasure, but agreement according to law, and a union from pure love, that makes a marriage blameless.

^B "Sir, I see that you are a prophet." She flashes toward sobriety at last, but it is not yet perfect. For she still calls the Lord of the prophets a prophet; nevertheless, she has gradually been made better than she was before, in no way taking the rebukes badly, but usefully seizing the power of the miracle, and by this reason shaking off her soft mind; she rises, nevertheless, slowly to virtue, and directs the eye of her heart to the unusual spectacle of things. In this, one must surely admire the clemency and power of our Savior, who easily transforms uninstructed minds into an admirable state.

^C "Our fathers worshipped on this mountain; and you say that in Jerusalem is the place where it is necessary to worship." Jesus says to her. Thinking the Lord truly to be a prophet and a Jew, she glories a great deal in her ancestral rites, and asserts that the Samaritans have established things far better than the Jews. For the Jews, being still imbued with grosser notions regarding the divine and incorporeal nature, contended that the supreme God of the universe must be worshipped only in Jerusalem, or in neighboring Zion, as if His whole ineffable and incomprehensible nature resided there once and for all, and were enclosed in man-made ^D temples. Wherefore, also with her voice...

on this matter, those who were exceedingly unwise were reproved by the prophets, as God says: "Heaven is my throne, and earth is the footstool of my feet. What house will you build for me, says the Lord, or what is the place of my rest?" The Samaritans again, being neighbors to the Jews not only in place and region, but also in ignorance and lack of instruction, because they thought that one ought to pray and worship on the mountain that was called Garizin, do not justly escape being mocked. And the occasion of that foolishness came to be the blessing that was given on Mount Garizin, as we find recorded in Deuteronomy. The woman brings forward this question to the Savior as a great and very difficult problem, saying, "Our fathers worshipped in this mountain," and so on.

IV, 21. *Believe me, woman, that the hour comes when neither in Jerusalem, nor in this mountain, shall you worship the Father.*

He condemns the ignorance of both at once, saying that the mode of worship which had prevailed among each would be transferred to a truer form. For, He says, there shall no longer be a place sought in which they may think God properly dwells, but, as those who worship the Lord who fills all things and is able to contain all things, each shall worship from his own place, as one of the holy ^B prophets says. And He calls the hour and time of the abrogation of such rites His own coming into this world with a body. Note, moreover, how with a truly elegant manner of discourse He leads the mind of the woman to the understanding of the Son, by calling God Father: for how, I ask, could a Father be understood if the Son did not exist?

CHAPTER V

IV, 22. *You worship what you do not know; we worship what we know, because salvation is from the Jews.*

He speaks again as a Jew and as a man, the order of the matter requiring this mode of speaking even now; for Christ would not have deviated from propriety and fitness. However, He attributes something more of knowledge to the worship of the Jews. For the Samaritans worship God in a simple and thoughtless manner; ^C but the Jews, through the Law and the prophets, have received the knowledge of the true God as far as is possible for them. Therefore, He says that the Samaritans do not know, but that the Jews know in a certain way, from whom He declares that salvation—that is, our own—is to arise. For Christ is of the seed of David according to the flesh, and David was born of the tribe of Judah. Furthermore, He places Himself among the worshippers as a man—He who is worshipped with God and Father, both by us and by the holy angels. For since He assumed the form of a servant, He also carries out the service befitting a servant, by no means ceasing to be God and Lord and worthy of worship. For He remains the same, even though He has become ^D

^A a man, preserving everywhere in the dispensation with the flesh, the Word; and if you see a great and supernatural humility, enter into it with admiration, not as an accuser, not as a calumniator, but rather as one who imitates. Paul desires us to appear as such when he says: “Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God, but emptied Himself, taking the form of a servant, being made in the likeness of men, and being found in fashion as a man, He humbled Himself.” Do you see how the Son became for us a pattern of humility, though He possesses the equality of the Father and the form, as it is written, yet descended for our sake into voluntary obedience and humility? How, then, could the habit of obedience or humility appear otherwise than from things and words inferior to the divine dignity, and far less than what the Word, still naked and not yet conjoined to the form of a servant, was with the Father? For how shall we say that He descended at all, unless we acknowledge that He endured something alien to His own dignity? How was He made in the likeness of men, according to Paul’s utterance, if He did not imitate what is fitting for men? But a thing most fitting for men is adoration, which we offer and pay to God as a debt. Therefore, He adores as a man, inasmuch as He became a man; but He is adored always with the Father, since He is and shall be God by nature, and true. But the adversary will not endure this, but will rise up against us with these words: “Do not be unsettled when we say that the Son adheres in adoration. ^B For we do not believe that He ought to adore the Father in the same way as we, or even perhaps as the angels do, but that it is a certain eximious adoration, and far more excellent than our own.” What, then, shall we say in response to these things? Truly, oh whoever you are, having imposed servitude upon the Only-Begotten, and having gilded over with crafty words the dignity of a servant, you hope to delude us. Cease to decorate the Son with ignominy in order to proceed to honor the Father: “For he that honoreth not the Son, honoreth not the Father,” as it is written. For tell me, what will it profit the Son toward freedom that we render Him an eximious adoration? For as long as He is found among those who adore, He will certainly be a servant, even if He is judged to be an eximious adorer: however, He will in no way excel the creatures in that He is created, but only by some other excellence, just as Michael is to men, or some other holy and intellectual power, which by its nature surpasses mortals, either by reason of holiness, or by a certain abundance of glory, as the Creator of the universe wills it: nevertheless, in as much as it is a created thing, it has this in common with the rest, that it is placed in the order of creatures. Therefore, it is impossible that the Word is not created in the Father and naturally proceeding from the Father, even if it is said that He adores in a certain ^C special way. But how can the Son be a thing produced, or what

is more, how can the servant and worshiper be Lord? For I indeed believe that the royal and lordly dignity shines forth in being worshiped, while the condition of an attendant and slave is assigned as a measure in the act of worshiping. ^B For we must believe that the nature which is superior and acknowledged to be above all things falls to those who are subject to it. Therefore, even to all creation it was proclaimed through the all-wise Moses: "You shall worship the Lord your God, and Him only shall you serve." Consequently, he for whom servitude exists by nature, and who falls under the yoke of the Godhead, is under a necessity both to worship and to be subject to the form of worship. For by saying "Lord," he marks out the servant, and by "God," the thing created; for they are in a way understood together and distinguished from each other: the servant from the Lord by nature, and the thing brought into existence from the unbegotten Godhead. But as for the Son, who is eternally in the Father and who exists as Lord by nature as God—whence He would appear to be beholden to worship—I am at a loss to demonstrate; but they, on the other hand, babble away. "The Only-Begotten," they say, "will worship the Father, not as a servant, nor as a creature, but as Son to the One who begat Him." The act of worship must therefore be taken into the definition of sonship, and we must by all means say that the Son worships the Father, as having obtained this in His very being, just as it is incumbent upon us to worship, from the fact that we are animals of the aforementioned reason, mortal, and capable of mind and knowledge, rather than by an impulse of mind and will. ^C For if the necessity to worship is sown by nature in the Only-Begotten, and if they think and speak in this way as if by necessity, how will they not be caught acting impiously against the Father Himself? For it is necessary that He too be thought of as such, since the Son is His image and character; and whatever things possess an identical and in every way equal similarity, these indeed in no way differ. But if they say that it is placed solely in the will of the Son that He brings worship to the Father, they are moved by conjectures rather than by true arguments. But what would prevent others, displaying an inconsiderate piety, from saying that the Father wills for the Son to worship, even if by His nature He is not a worshiper? "But it is consistent," he says, "that the person of the Father be excepted from adoration, while the Son is subject to that adoration, and that it is not involuntary." What are you saying, my good sir? Do you again produce for us oracles as if from sanctuaries or Greek tripods, or, following the example of that Elamite Sameas, do you belch them forth from your own heart and not from the mouth of the Lord? And are you not ashamed to oppose this "consistent" argument to us as if it were something invincible? ^D For do you think it reasonable that He who is God by nature should have as God the Word begotten from Himself, and that He whom every creature worships should be called the Father of an adoring—or rather, non-adoring—Son by nature? But I do not think that you would say anything inconsistent with the wise. Furthermore, how shall we establish it to be consistent that

the Father should be worshipped by His own offspring, when the opinion concerning both suffers such great detriment? For, in the first place, the one who does not worship will not stand in equality of dignity, nor in the image of the nature in all respects. He worships as inferior, and not one measured by quantity ^B (for neither God nor Lord can ever be inferior), but by an essential difference. But how will He be truthful when He says, "He who has seen me, has seen the Father?" And how does He say that He should be honored no less than the Father, He who does not have equality of glory, as far as the reasoning of the one worshipping is concerned? Furthermore, besides this, the Father Himself will not appear to have come to be in any ordinary disorder. For it is glory to Him to have begotten such a one as He Himself is by nature; but from the contrary, it is no small disgrace to have a Son of another nature and of a different kind—and to suffer something such as even the nature of produced things themselves would not endure. For those things which have been granted the power of giving birth do not produce offspring inferior to themselves, by the decree and will of the Creator of all. "For let the earth bring forth," He says, "the herb of hay, and every fruit-bearing tree having its seed in it according to its kind and according to likeness." Therefore, the Divine would be ^C inferior to created things, if it is true that those things are of such a kind, but this one is not; yet alone, He would be found to have missed the target of what is right and aptly decreed regarding the successions of existing things. Who then, O best of men, could endure those saying that it is fitting for the Son to worship His own Begetter? Since it has been added to your arguments that this matter is not even involuntary for the Only-Begotten, and you provide us with this unproven pretext, taking it from propriety alone, come, let us again weigh this from the Sacred Scriptures, from where we must most of all hunt for the demonstration of every single thing that comes into question.

Therefore, the law commanded that half a didrachma be paid by every Jew to God, who is over all—not having devised a scheme for the collection or soliciting of money, ^D but as a certain instruction, signifying through the clearest types: first, that no one is master of his own head, but that we all have one to whom we are enrolled in service through the offering of taxes; next, in addition to this, that it portrays intellectual and spiritual fruit-bearing, as if in a coarser tablet. "For honor," He says, "the Lord with your just labors, and offer to Him from your fruits of justice." And this has indeed happened through the evangelical teaching, with the worship according to the law now having been curtailed. For we do not think that we must worship the Lord of all any longer with outward gift-offerings, compelled to pay a didrachma made of corruptible material; but being true worshippers, we worship the Father and God in spirit and in truth. This meaning must be considered to lie hidden in the legal letter. Since, therefore, the Lord was in Jerusalem, those who collected the didrachma asked Peter.

saying: "Does your master not pay the didrachma?" ^A Entering into the house, as it is written, Jesus anticipated him, saying: "The kings of the earth, from whom do they receive tribute or census? From their sons, or from strangers?" When he answered, "From strangers," Jesus said: "The sons are therefore free. But that we may not scandalize them, go to the sea, cast a hook, and take the first fish that comes up; and having opened its mouth, you will find a stater; take that and give it to them for me and for you." Do you see that He does not endure that the Son should be subject to tribute, nor as one of those who are under the yoke of servitude, to endure a servile act? For knowing the free dignity of His own nature, He asserts that He owes nothing servile to God and the Father: "The sons are free," He says. How then does He have an unwelcome servitude ^B in worship? And if He rejects even the figure of the thing, how could He have received the truth itself? For shall we not consider worship to be a kind of tribute or spiritual offering, and call it a form of servitude? For for what reason did the Law join servitude to worship, saying: "You shall worship the Lord your God, and Him only shall you serve"? For worship is, as it were, a door and a way of rendering obedience, having servitude toward God as its beginning. Therefore, the Psalmist also urges some in one place with these words: "Come, let us worship and fall down before Him, and let us weep before the Lord who made us." Do you see that falling down follows and is joined to worship? Of what ^C could be more fitting for a servant among those who rightly estimate the qualities of things, I cannot say. But if the adversaries persist, elated by stubborn impudence, and do not cease to construct these things with frivolous arguments, let them show us, having perused the entire holy Scripture, that the Son, as God, worshiped the Father when He was still naked Word, before the times of the incarnation and that form of servitude. For now, indeed, as man He worships without reproach, but then, not so. But they will never be able to show this from the divine and sacred Scriptures; but when they heap up conjectures and putrid quibbles for us, they will rightly hear: "You err, not knowing the Scriptures, nor the power of God," and the glory of the Only-Begotten. For that, insofar as He is Word and God, He does not worship, but having become like us, He accepted this also in a manner befitting a human ^D for the sake of the dispensation with the flesh, we shall not seek proof from elsewhere, but we shall recognize it again from His own words. For what else does He say to the woman from Samaria? "You worship what you do not know: we worship what we know." Is it not manifest to everyone even from this, that since He used the plural number, and [included] himself among

those who worship out of necessity and servitude, He speaks such things as one who has come into the subject humanity? For what was it, tell me, that prevented Him from drawing the worship to His own person singularly, if He wished to be considered by us as a worshiper? For it would have been better to say: "I worship what I know," so that, being uncoordinated with others, He might seize for Himself alone the power of what was said. But now, He uses the word "We" most excellently and very safely, since He has already been ranged among servants on account of His humanity, as one numbered among those who worship, as among the Jews on account of the region.

^B IV, 23, 24. "But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth. For the Father also seeks such to worship Him. God is Spirit; and those who worship Him must worship in spirit and truth." The woman says to Him.

He signifies, indeed, that the time of His own presence is already present, but he says that types are to be transformed into truth, and the shadow of the Law into spiritual worship. Through the evangelical discipline, he says that the true worshiper—that is to say, the spiritual man—will be led by the hand toward a manner of life pleasing to the Father, hastening with a certain greater zeal toward conjunction with God. For God is understood as Spirit if compared with the nature of a body; and for this reason He justly approves the spiritual worshiper, one who does not bear the form of piety after the Jewish manner in figures and types, but who shines forth with the excellent works of virtue according to the evangelical manner, and fulfills the truly real worship by the uprightness of divine dogmas.

IV, 25. "We know that Messiah is coming, who is called Christ. When He has come, He will tell us all things."

As Christ teaches that the hour is at hand and the time is imminent—rather, is already present—when true worshipers were to offer spiritual worship to God and the Father, the woman, immediately elated in her thoughts, flies off in her mind toward the hope spread abroad among the Jews. She confesses that she knows the Messiah is to come in His own time; yet she does not say for what reasons He is to come, ^C as she apparently had received I know not what rumors about Him, especially since the woman was driven by a concern for pleasure and the flesh. Yet she was not entirely ignorant: for she knew that a teacher of a better doctrine would appear to Israel, and she would find this in those things that were written about Him.

IV, 26. Jesus says to her: "I am He who speaks to you."

Christ does not reveal Himself at all to uneducated or entirely ignorant souls, but He pours light and knowledge mainly into those whose zeal for learning is keener, and who, generating the beginning of faith in simple words, strive toward the knowledge of more perfect things. Such a woman the Samaritan is shown to be to us, who, ^D though she apprehended divine things more crudely than was right,

^A nonetheless did not at all entirely lack the will or the zeal for understanding. For in the first place, she does not readily grant the drink to Christ when He asks for it; but as one who, so far as could be said in a human manner, saw Him overturning the ancestral customs of the Jews, she first sought the reason for the transgression, inviting the Lord, as if by this admonition, to explain it. “For how,” she says, “do you, being a Jew, ask for a drink from me, being a Samaritan woman?” But when, as the discourse of instruction progressed, she acknowledged Him to be a prophet—receiving the rebuke as a salutary medicine for salvation—she brought forward another question to Him, saying with an eagerness to learn: “Our fathers worshipped on this mountain, and you say that in Jerusalem is the place where one ought to worship.” ^B But she learned this in turn: that the time will come—or rather, is now here—when true worshippers will no longer worship upon mountains on the earth, but will offer a more sublime and spiritual worship to God and the Father. ^C And having most excellently attributed this to Christ alone, and reserving the knowledge of better things for His times, she says: “We know that the Messiah is coming, who is called Christ. When He has come, He will tell us all things.” You see how the woman was already becoming prepared for belief, and how, as if mounting a ladder of steps, she leaps from small questions to a more sublime state? It was therefore worthwhile that He should explain in clearer words what she was asking, and place before her eyes that which was stored up in her best hopes, by saying: “I am He who speaks to you.” Therefore, let those to whom the care of teaching in the churches is entrusted allow neophytes to ruminate on the doctrine of catechesis, and thus at last show Jesus to them, raising them from small beginnings to a more perfect knowledge of the faith. But let those who snatch up a foreigner and so-called proselyte, and bring them into the inner tent, and permit them to sacrifice the Lamb with hands still unwashed, and crown them with the priestly dignity before they are instructed in the faith, prepare themselves to render a great account on the day of judgment. For it is enough for me to have said this, and this alone. ^D

193 IV, 27. And upon this His disciples came. The presence of the disciples brought the conversation with the woman to an end. For Christ is henceforth silent, and having placed a warm spark of faith in the Samaritans, He permits the allowances to kindle into a great flame. You will understand in this way what is said by Him: “I have come to cast fire upon the earth, and what do I wish if it be already kindled?”

IV, 27. And they marveled that He was speaking with a woman. The disciples of the Savior again are astonished and marvel at His kindness and that condescension of His. For He does not, like some who are puffed up with excessive religion, turn away from conversation with a woman; but He expands His gentleness to all, and by this fact He shows that, since with

humanity, and by this very fact demonstrates that there is but one Creator, who bestows the life that comes through faith not only upon men, but who also draws the female sex to it. Let him who performs the office of a teacher in the churches take this again as a model for himself, and let him not refuse to benefit women. For it is not one’s own inclinations, but the needs of preaching that one must always follow.

^A IV, 27. *Nemo tamen dixit: Quid quaeris aut quid loqueris cum illa?* It was appropriate for disciples who were prudent and knew how to safeguard the honor due to their Master, not to stray into absurd suspicions through meddlesome questions because He was speaking with a woman; rather, out of modesty and fear, they kept their tongues behind their teeth, preferring to wait for the Master to speak and to reveal the reason for the thing of His own accord. We must, therefore, marvel here at Christ for His gentleness, and at the disciples for their wisdom, prudence, and sense of propriety.

^B IV, 28. *Reliquit ergo hydriam suam mulier, et abiit in civitatem.* She who had been the wife of many men yesterday and the day before, and who had often succumbed to foolish pleasures, now appears as a victor over carnal concerns, depriving herself of the necessary use of the flesh; having spurned both thirst and drink, she was refashioned through faith into another state. Immediately, having embraced love—the best of all virtues—and the way of mutual affection, she zealously announces to the city, with a swift run, the good that had been offered to her. For it is credible that the Savior was calling out to her and whispering secretly in her mind, saying: "Freely you received, freely give." From this let us learn that we must not imitate that slothful servant who buried his talent in the ground, but rather endeavor to put it to work. ^C This is something that this celebrated woman performs brilliantly, for she communicates to others the good that was bestowed upon her, no longer drawing the water she had previously drawn from the spring, nor carrying a terrestrial water-jar back home, but rather bearing a mind filled with divine and heavenly grace, and the all-wise teaching of the Savior. From this, again, it must be observed as if in a figure and a painting, that by neglecting things that are truly small and corporeal, we shall receive much more abundant and better things from God. For what is water from the earth, if compared to the understanding that comes from above?

IV, 29. *Et dicit illis hominibus: Venite et videte hominem, qui dixit mihi omnia quaecunque feci: numquid ipse est Christus?* O unexpected transformation! O truly great and divine power, which is revealed by an ineffable miracle! She, who at first understood nothing of what was being said—and for this reason had rightly been told: "Go, call your husband, and come here"—now instructs and initiates others. ^D Observe, indeed, with what industry and

art she addresses the Samaritans. She does not immediately say that she has found Christ, nor does she begin her narrative with Jesus; for she would certainly have been spurned, and not undeservedly, as one who aspired to things far beyond what befitted her station, and she would have found her hearers ignorant of her ways. She therefore makes them amenable to belief through the miracle, and by stunning them with the unexpected event, she prepares, as it were, a smoother path for their faith. "Come, and see," she says, wisely, crying out, as it were, with more fervent voices: "The sight alone will suffice for belief, and will confirm those present with even more significant miracles." For He who knows the secrets of hearts, and is endowed with this great and divine dignity, how would He not be carried, as they say, with full sails toward the accomplishment of what He wills?

195 IV, 30. *Then they went out of the city, and were coming to him.* ^B

The readiness of the Samaritans convicts the hardness of the Jews, and their cruelty becomes manifest in the humanity of the former. Here again, let the studious seeker of knowledge observe how great the discrepancy of their characters is in both cases, so that he may rightly marvel at Jesus, as He departs from the Synagogue of the Jews and bestows Himself rather upon foreigners. For the Law of Moses proclaimed that Christ was to come to the Jews, and for what purposes He was to appear; and that most solemn chorus of the prophets proclaimed it, and demonstrated Him to be, as it were, already ^C at the very doors, saying: "Behold our God, behold the Lord." And last of all, the greatest among those born of women, John, showed Him as already present and living among us, saying: "Behold the Lamb of God, who takes away the sin of the world." And what surpasses all wonder, the Savior revealed Himself by the force and divine power of many works. What, then, are they now so recklessly plotting in their wicked counsels? They unjustly seek His death, they wickedly lay snares, they cruelly plot murder, and they cast out from their land and their city the Life, the Light, the salvation of all, the way to the kingdom, ^D and the dispenser of the remission of sins and adoption as sons of God. For this reason the Savior rightly said: "Jerusalem, Jerusalem, that kills the prophets and stones those who are sent to you: how often have I willed to gather your children, as a hen gathers her brood under her wings, and you would not? Behold, your house will be left to you desolate." But the Samaritans appear better than the senselessness of the Jews, overcoming their hardness with their own ready compliance; for, having heard of only one miracle, they run in haste to Jesus, not moved by the voices of the holy prophets, nor by Mosaic proclamations, nor by the pointing finger of John, but by the narration of one single, and that a sinful, woman. Rightly, therefore, marveling at the Savior’s judgment upon them, let us also exclaim: "You are just, O Lord, and your judgment is straight."

^A IV, 31. *In the meantime, his disciples were asking him, saying: "Rabbi, eat." But he said to them.* ^B The inspired evangelist organizes the composition of his book most excellently, and omits nothing of those things which he believes will be useful to his readers. Hear, therefore, how he again brings forward Jesus to us as a pattern of a most admirable deed. For I think that nothing has been placed in the holy writings in vain; rather, what you might think little or negligible is often found to produce no small benefit. Having thus begun the conversion of the Samaritans—and they were as good as expected, for as God he knew they would come—he directs his whole self to the salvation of those who were called, and he takes no thought for bodily food, though he was weary from his journey, as it is written; he does this so that through it he may again benefit the teachers in the churches, and persuade them to ignore all weariness, and to set a concern for the salvation of others above the care for their own bodies. "For woe," says the prophet, "to those who do the work of the Lord negligently." That we may learn, therefore, that the Lord was accustomed to fast at such times, he introduces the disciples asking, and almost falling to their knees, begging him that he might take some small portion of what had been provided as a necessary and needed meal. For they had gone off into the city to buy provisions, and these they had already brought back. ^C IV, 32. *I have food to eat that you do not know about.* Skilfully indeed does the Savior weave his answer from the things at hand. He all but intimates, veiledly, that if they knew the conversion of the Samaritans was at the very doors, they would have persuaded him to attend to that as a delicacy, rather than to feed the flesh. From this, again, it is possible to learn how great the love of the divine nature is for men, for the turning of the lost to salvation is to him in the place of food and delights. *The disciples said therefore to one another: "Has anyone brought him something to eat?" Jesus says to them.* ^D Not yet understanding the saying, which was obscure, the disciples pondered among themselves what had happened, and, according to their habit, they descended to their familiar thoughts, suspecting that someone had brought him food, and perhaps something more delicious and better than what they had collected. 197 IV, 34. *My food is to do the will of him who sent me and to accomplish his work.* Having torn away the entire veil of the discourse, he revealed the truth to them most clearly; and he sets himself forward as an example for the future teachers of the world, of a fervent and most excellent zeal—that for the necessity of teaching, to which even the necessary needs of the body are to be preferred. For when he says that to do the will of him who sent him and to accomplish his work is the most delightful food for him, he describes the duty of the apostolic ministry. Moreover, he clearly shows how much zeal should be in them regarding the work of teaching.

^A Indeed, it is fitting and necessary that they be occupied solely with the cares of teaching, and that they should withdraw so far from the pleasures of the flesh that they do not even allow themselves the care that is necessary for the preservation of life, performing it only for the sake of rejecting death. And let these things be said for the present as a pattern and example aiming at an apostolic way of life. But if one must approach the things already said more dogmatically, he says that he was sent, clearly by God and the Father, either according to the mode of the incarnation, through which he shone upon the world in the flesh, by the good pleasure and consent of the Father, or as the Word coming forth from the mind of the Progenitor in a certain way, and fulfilling his own will, not as an executor ^B assumed for a will not his own, but as he himself exists as the living Word and the most manifest will of the Father, readily saving those who had perished. For this reason, having said that the work is of the One who sent him, he is also seen to be the one who completes it. For all things are from the Father through the Son in the Spirit. For that the Son is the Word, the counsel, the will, and the power of the Father, I believe is manifest to all; yet it will not be out of place to confirm this also from the divine Scripture. Therefore, you will see that he is the Word from this place: "In the beginning was the Word, and the Word was with God, and the Word was God." You will see that he is the counsel in that which the Psalmist says, in a prayer turned toward God and the Father: "In thy counsel thou hast guided me." You will see that he is the will, in that which he himself says: "O Lord, in thy will thou hast granted strength to my beauty." For the living and subsistent will of the Father, that is, the Son, strengthens the beauty of the saints, that is, the entire state of virtue. ^C You will understand again that he is this power from these words: "Command, O God, thy power; confirm, O God, that which thou hast wrought in us." You see in these most precisely the power of God and the Father incarnate by his good pleasure, that is, the Son, that he might strengthen that body which he fashioned for us. For if he had not dwelt among us, the nature of the flesh would not have put off the weakness that proceeded from corruption. Since, therefore, the Son is the good will of the Father, he completes his work, granting salvation to those who believe in him. But perhaps someone will object to this: "If the Son himself is the will of the Father, whose will was he sent to fulfill? For that which is being fulfilled by the one who is fulfilling it must be something else." What then do we say to this? Indeed, the imposition of names ^D demands a diversity of the things signified, but in God this is often neglected, and the reason of the supreme nature rejects that precision. For the things said about it are not expressed exactly as they are in themselves, but as the tongue is able to relate them and the ear of man to hear them. For he who sees in an enigma, speaks also in an enigma. For what will you do when he who is simple appears to have a dual nature, as when he says concerning the Israelites: "They led their sons through the fire, which I did not command them, and it did not ascend into my heart." For is it not necessary that the heart be one thing and that which is in it another? And how then is God simple...

^A in nature to be regarded as double? Or, how is God still to be understood as simple? If, therefore, as it seems, things are spoken of God in a human manner, they are understood in a way that is fitting for God, and the measure of our tongue will not do injustice to the nature that is over all. Even if, then, the Son should be found speaking of the Father’s will as of something else, you will not be indifferent, economically attributing to the weakness of words the inability to say anything greater, or to signify the thing indicated in any other way. And let these things be said again as a proof that the Son is also understood to be the Father's will. But in the proposed passage, no argument will compel the Son to be understood as the Will of the Father; rather, we shall accept [the word] as indifferent, and further, we shall receive the good counsel regarding those who have perished.

"Do you not say that there are four months, and the harvest comes?" ^B

He again takes the occasion for his discourse from time and from the thing itself, and from those things which fall under the senses he fashions an explanation of spiritual contemplations. For it was still the season of winter at that time, and the stalk of the seeds, fresh and young, was scarcely peeping through the field; but a space of four months having elapsed, it was expected to fall into the hands of the harvester. "Do you not, then" says he, "O men, say that there are four months, and the harvest comes?"

"Behold, I say to you: Lift up your eyes, and see the fields, for they are white for harvest." ^C

That is, having lifted the eye of your mind a little from earthly things, look upon the spiritual seed, because it is already whitened and walking toward the threshing floor; and it now calls upon itself the reaping iron. From the similarity of the things in the history, you shall see what is signified. For by seed you shall understand that which is intelligible, and the multitude of spiritual ears of grain, those who were previously cultivated by the voice of the prophets to be instructed for the future faith in Christ. Indeed, that which is ripe and now prepared to believe, and settled into piety, whitens. And the iron of the harvester is the bright and very sharp word of the apostles, cutting those who hear away from the worship according to the Law, and transferring them to the threshing floor, that is, into the Church of God; where, being threshed and afflicted by the labors of virtues, they shall be found pure wheat, worthy of the collector's storehouse. ^D

"Already he who reaps receives a wage, and gathers fruit into eternal life, that both he who sows and he who reaps may rejoice together. For in this the word is true, that one is he who sows, and another is he who reaps."

The time, he says, is that of the word calling to faith, and demonstrating to the hearers the arrival at the end of the legal and prophetic proclamations. For the law, as in shadows and in type,

^A proclaimed him who was to come, that is, Christ. But the prophets after him, who were the conduits for the words of the Spirit, signified for a small while that he was already present and approaching. Since he has entered within the gates, the apostolic preaching will not consign what was expected to a long-deferred hope, but will demonstrate that he who was expected is already present. He will indeed reap from the legal cult those who are still serving the law and sitting only with the letter; he will transfer them like sheaves into an evangelical habit and life; he will likewise cut away the idolater from the error that builds up a multitude of gods, and will lead him to the recognition of the one who is truly God; and, to express the whole in summary as far as possible, he will transfer those who still mind earthly things to the life of the angels through faith in Christ. This, he says, the preaching of the reapers will accomplish. ^B Yet the reward will not be lacking; for he will gather for them the fruit that nourishes unto eternal life. Nor indeed will those who have reaped rejoice alone by themselves, but, as those who have labored alongside the prophets and have reaped the seed previously cultivated by them, they will celebrate one festival together with them. I suspect, therefore, that the most wise Paul, having clearly learned the types concerning future things, said this regarding the holy fathers and prophets: "And these all, having been perfected through faith, did not receive the promise, God providing something better for us, that they should not be made perfect without us." For the Savior decided that it was meet that the reaper should rejoice together with the sower.

IV, 38. *I sent you to reap that for which you have not labored; others have labored, and you have entered into their labors.*

He finally reveals the whole mystery to them, and having removed the enigmatic circumference of words, he presents the most evident meaning of the thing signified. Since the Savior loved both the prophets and the apostles, he neither wishes the apostles to be lacking the labor of the former, nor does he attribute the entire glory of those who were to be saved through faith in him to the holy apostles; but, tempering it in a certain way and mixing the labor of both through a mutual operation, he says that the zeal for glory will be one in both. However, he asserts that the apostles have entered into the labors of the ^C holy prophets, not permitting them to insult the nobility of those who preceded them, but rather persuading them to pursue them with honor, as those who precede in labor and time. But who would refuse to agree that this will be an excellent lesson for us as well?

IV, 39. *And many of the Samaritans of that city believed in him, because of the word of the woman bearing witness: That he told me all things that I have done.*

By these words, Israel is condemned again, and through the readiness of the Samaritans, its own heart is convicted of being hard and refractory. ^D For the evangelist marvels greatly

that many believed in Christ, saying, "Because of the word of the woman," ^A even though those who had been instructed by the Law toward this knowledge had neither accepted the words of Moses nor acknowledged that they ought to believe the proclamations of the prophets. Through these things, he prepares the way—or rather, he offers a wise defense in advance—that Israel will justly be excluded from the grace and hope that is in Christ, and that a more obedient multitude of the nations, or rather of the foreigners, will be brought in to replace them.

"When therefore the Samaritans came to him, they asked him to stay with them; and he stayed there two days. And many more believed because of his word" (John 4:40-41).

He explains what happened in simple words; but he is preparing yet another proof, as it were, that it is just for Israel to be cast out from this hope, and for foreigners to be grafted into it. For the Jews, seeing Jesus working miracles in various ways, and shining with divine glory, pursue him with bitter and intolerable suspicions; and they are found to have reached such a point of intemperance as to act the part of those who would make an exile and a wanderer out of their city the very author of all their happiness. ^B The Samaritans, however, being persuaded by the words of one woman, deem that they must run to him with haste. When they came, they urgently begged him to enter their city and lavish upon them his saving word; and Christ readily agrees to both, knowing that the grace would not be fruitless. For "many more believed because of his word." Let the lover of God and the pious man observe again through these events that Christ departs from those who offend him, but takes up his abode in those who gladden him through obedience and good faith.

"And they said to the woman, 'It is no longer because of your speech that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world, the Christ'" (John 4:42).

The faith of the Samaritans is based on greater things, and not on what they learn from others, but on what they have heard themselves and marvel at. They say they know that he is clearly the Savior of the world, making the confession of hope in him a pledge of their faith. ^C

"After the two days he departed from there to Galilee. For Jesus himself testified that a prophet has no honor in his own country" (John 4:43-44).

He departs from Samaria after having sown the saving word, and like a farmer, he has planted faith in the minds of its inhabitants—not that it should be restrained in the silence of those who received it, remaining idle and in a sense buried, but that it might rather strike root more deeply in the souls of all, growing more and more, and hastening toward a greater power. Since, however, he passes by Nazareth, which lies in between—the place where it is said he was brought up, in such a way that he was thought to have originated from that city and to be its citizen—and goes down into Galilee, he provides a necessary reason why ^D

he passed them by, and says that Jesus himself has testified that a prophet has no honor in his own country. For we are by nature somehow disposed to consider nothing of as much account as the familiar, even if it happens to be great and precious. Nor, of course, did the Savior think it right to hunt for honors from them with pride and ambition, as one who was vainglorious and fond of praise; but he knew clearly that to those who did not think at all that they ought to honor the one who taught them, the word of faith would not be sweet or readily acceptable. He passes them by, therefore, as is reasonable, not deeming it worthwhile to expend useless labor on those who would derive no benefit, and through this he grants a kindness to those who despise him. For it was not likely that those who involved themselves in such a great crime would do this with impunity, since it is confessed by all, and holds firm ^B and indisputably, that those who have resolved to despise him, and to reject such an admirable gift, will receive the ultimate punishment.

IV, 45. *When therefore he came into Galilee, the Galileans received him, having seen all that he had done in Jerusalem at the feast: for they also had come to the feast.*

The Galileans do not receive Jesus thoughtlessly, but are justly struck with wonder, partly by the miracles which they had already seen being performed by him, and partly by their piety toward him, they condemn the senselessness of the Jews, and in their candor and simplicity of mind they are found to be better than those learned in the law.

IV, 46. *He came therefore again into Cana of Galilee, where he made the water wine.*

Christ dwells gladly among those who are grateful, and those who are relatively more ready to go toward the perception and knowledge of whatever good they may receive, and he lavishes them with the supply of greater goods. He comes therefore to perform miracles in Cana, ^C thinking that its inhabitants also ought to be helped, having the opinion that he can do all things, which had been, as it were, sown in them by the signs he had already performed there.

IV, 46-48. *And there was a certain nobleman, whose son was sick at Capharnaum. This man having heard that Jesus was come from Judea into Galilee, went unto him, and besought him that he would come down, and heal his son: for he was at the point of death. Jesus said therefore unto him.*

The nobleman indeed approaches him as one who has the power to heal; but he does not yet perceive him to be God by nature: and although he calls him Lord, he by no means accords him the true dignity of lordship. ^D For otherwise he would have immediately fallen at his knees, and would not have asked him to betake himself to his house, and to go down with him to the sick child, but rather that, by his own authority and divine nod, he would drive away the disease that had beset him. For what necessity was there for him to be present with the sick one, when he could easily restore health even from afar? And how is it not entirely foolish to suppose that he will be superior to death, and yet believe that he who is filled with divine power is by no means God?

^A

*“Unless you see signs and wonders, you will not believe.”* The royal official said to him. The mind still dwelling among those who are led astray is indeed stubborn, but miracles are stronger exhortations toward faith. For this reason, the Savior said that they had need of wonders, so that they might be easily led to a better state and recognize Him who is by nature God.

*“Lord, come down before my child dies.”* The royal official is indeed very limited in understanding; he acts childishly in his request for grace, and he does not perceive that he is raving slightly. For had he believed that Christ could exert His power not only when present but also when absent, he would have thought of Him as is meet. But as it is, he thinks and acts in a most unreasonable way; he asks for a power worthy of God, yet he does not think that He fills all things as God, nor indeed that He could be superior to death, even though he was begging Him to help one who was now almost at the point of dying—for the boy was about to expire.

^B *Jesus said to him, “Go; your son lives.”* Thus it was necessary for one who believes to approach; but Christ is not seen to be contending with our ignorance; rather, as God, He bestows benefits even upon those who are at fault. Therefore, the Teacher of virtues and the Giver of the good things that are sought, having been established as such, teaches the man what he ought to admire even when he has not yet actually performed it. For in the word “Go,” there is the command to believe, and in the word “Your son lives,” the fulfillment of what was longed for is revealed with a certain great and god-befitting authority. ^C

*The man believed the word that Jesus spoke to him and went his way. And as he was now going down, his servants met him and reported, saying that his son lived.* One command of the Savior heals two souls. For in the royal official, He produces an unusual faith, and from bodily death He snatches the lad. But which of the two was healed first is hard to say; for I believe both were cured at the same time, when, by the command of our Savior, the disease was loosed. The servants, meeting him, announce the healing of the child and at the same time the speed of the divine command; and Christ clearly ordains this, quickly confirming the infirm master in faith by the outcome of his hope. ^D

*He inquired, therefore, from them the hour in which he began to get better. And they said to him, “Yesterday at the seventh hour the fever left him.” The father knew, therefore, that it was at that hour in which Jesus said to him, “Your son lives.” And he believed himself, and his whole house. This is the second sign that Jesus did when He had come out of Judea into Galilee.*

He asks for the hour of the patient’s turn for the better, testing whether it coincides with the time of grace. And since it is so, and not at any other...

moment, he is saved with his whole house, attributing the power of the miracle to the Savior Christ, and offering faith as a sort of more secure fruit of gratitude for these things. ^A

V, 1-4. *After this there was a feast of the Jews, and Jesus went up to Jerusalem.* Now there is in Jerusalem by the sheep *gate* a pool, which is called in Hebrew Bethsaida, having five porches. In these lay a great multitude of the sick, of blind, lame, withered, waiting for the moving of the water. For an angel of the Lord descended at a certain time into the pool, and stirred up the water; whosoever then first after the stirring of the water stepped in was made whole of whatsoever disease he was held.

Not rashly does the blessed Evangelist connect the Savior's return into the city of Jerusalem with the things aforementioned; but it was his intention, as it seems, to show how much better the aliens were than the Jews in their capacity for obedience, and how great a difference is seen in both in their habits and characters. For it was necessary for us to learn this, and not otherwise, that by the righteous judgment of God, who is lord of all and knows not how to show partiality to the person of man, Israel justly falls away from hope, and the multitude of the Gentiles is brought in instead. Nor will it be difficult to weigh what is said by comparing the heads of the discourse. ^B He therefore showed him saving the city of the Samaritans by one miracle, and likewise the royal official by another, and through him bringing aid to his house entirely. And having testified by these words to the very ready zeal of the aliens for obedience, he leads the worker of miracles back again to Jerusalem, and shows him doing a work worthy of God. For he miraculously frees the paralytic from a long-standing disease, just as, indeed, he did the dying son of the royal official. But the latter believed with his whole house and confessed Jesus to be God; whereas the former, when they ought to have been struck with wonder, immediately make a murderous attempt, and impiously persecute their benefactor as a lawbreaker, themselves passing judgment upon themselves for the most shameful conduct, by which they are found to be far surpassed by the wisdom and piety towards Christ of the aliens. And this is certainly what is said of them in the Psalms in a prayer addressed to the Lord Jesus: *For thou shalt make them turn their back.* ^C For those who were first established through the election of the fathers shall be last, and shall come after the calling of the nations: *For when the fullness of the Gentiles shall have come in, then all Israel shall be saved.* ^D This sequence and concurrence of the chapters produces for us this goal of contemplation; but we shall examine the meaning of the verses point by point.

*And there was a certain man there who had been thirty and eight years in his infirmity. Jesus seeing him lying there, and knowing that he had now a long time.*

When the feast of unleavened bread was celebrated by the Jews, in which...

it was also their custom to slaughter the lamb, He departs from Jerusalem, and Christ associates with the Samaritans and aliens, and teaches among them, being grieved at the perversity of the Pharisees. But having returned with difficulty around the time of the holy Pentecost—for this feast was next in order, and the festival was in the neighborhood of Jerusalem—He heals at the waters of the pool the paralytic, who had spent a long time in infirmity (for it was the thirty-eighth year), yet he had not yet reached the number perfect according to the law; I mean by this the number ten times four, or the fortieth. So, the account of the history ends for us at this point. ^B But the type of the event must be transferred again to spiritual contemplation. For that Jesus, being grieved, should depart from Jerusalem after the slaughtering of the lamb, and should visit the Samaritans and Galileans, and preach the saving word to them—what else could this signify but His departure from the Jews after He was sacrificed and died upon the precious cross, when He surely bestowed grace upon the Gentiles and the aliens, commanding it to be declared to His own disciples after His resurrection from the dead that He goes before them all into Galilee? But that at the end of the weeks of the holy Pentecost He returns to Jerusalem, in types and enigmas signifies again the return of our Savior to the Jews, which shall take place through His benevolence toward men in the last times of the present age, in which we, having been saved through faith in Him, celebrate the most holy feasts of the saving passion. ^C But that the paralytic is healed before the time perfect according to the law, signifies again, as by a type of what has happened, that Israel, having impiously played the wanton against Christ, will be infirm and paralyzed, and will waste long times in inactivity, not, however, that he will go away into complete perdition, but there will be a visitation for him from the Savior, and he too will be healed at the pool through obedience and faith. That the number forty is perfect according to the divine law, no one would find difficult to learn, who has even moderately engaged in the reading of the divine Scriptures.

V, 6. Jesus says to him: Do you want to become well? The infirm man answered Him. ^D A clear proof of the extreme goodness of Christ, that He does not wait for the prayers of those who are suffering, but anticipates their petition with His own philanthropy. For He approaches, as you see, the one lying down and takes pity on the sick man without him beseeching Him. But that He asks whether he wishes to be freed from the infirmity was not the question of one who was ignorant of that which was manifestly clear to all, but one stirring up a more fervent desire for the matter, and urging him to sue for his health most earnestly. But that He asks if he wishes to obtain the things he longs for, has a certain emphasis and account, signifying that He is able to grant it, and is already prepared to perform this, waiting only for the petition of him who was to receive the grace.

^A

V, 7, 8. Lord, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith to him: Arise.

Around the day of holy Pentecost, angels descending from heaven used to trouble the water of the pool, and then the sound produced from this served as a herald to their presence. The water was sanctified by holy spirits; and if any one of the crowd of sick folk arrived before the others, he would ascend having laid aside the malady that was wasting him, but the power of healing was measured out to him only who was first to seize it. This, too, was a sign of that legal assistance granted through holy angels, which extended to one single nation only, that of the Jews, and healed no one besides them. For from Dan, as it is called, even unto Beersheba, the Mosaic precepts were proclaimed, ministered by angels on Mount Sinai around the days of the subsequently established holy Pentecost. And for this reason the pool's water was not troubled at any other time, signifying through this the descent of the holy angels into it. Consequently, the paralytic, having no one to cast him into the water, lamented as much his helplessness as his disease, saying: "I have no man," that is to say, to carry me down into the water. For he trusted that the command would be given him by Jesus.

V, 8-9. Take up thy bed, and walk. And immediately the man was made whole: and he took up his bed, and walked. And it was the Sabbath that day. ^B

The command is worthy of God, and has a most evident proof of a power and authority exceeding human capacity. For He does not pray for the healing of the sick man, lest He should appear Himself also like any of the holy prophets, but as Lord of powers He directs with authority that it should come to pass, bidding him both to return home rejoicing and to carry his little bed upon his shoulders, that those who saw might therefrom gather the power of Him who healed him. The sick man does at once what is commanded, and through obedience and faith procures for himself the desired grace. ^C

But since in what went before we brought him forward as a figure and type of the Jewish multitude, as though it were to be healed in the latter times: come now, let us again think of something in line with the preceding considerations that is consistent with this. Christ heals the man on the Sabbath, and as soon as he is healed, He commands him to break the legal observance, persuading him to travel on the Sabbath, and that too burdened with his little bed, although God somewhere openly cries out through one of the holy prophets: "Neither shall you bring forth burdens out of your houses on the Sabbath day" (Jerem. xvii, 21). And surely no one who is of sound mind would say that the man was made a scoffer and a despiser of the divine commandments; but rather, as in a type, Christ was making it plain to the Jews ^D

^A that they would be healed through obedience and faith in the last times of the age; for this, I suppose, the Sabbath signifies, being the final day of the week. But having once received the healing that comes through faith, and having been transformed into the newness of life, there is no need to count the antiquity of the legal letter as anything, but [rather] to set aside the worship that is as in shadows and riddles. ^B Hence, I think, the blessed Paul took the opportunity of the argument to write to those who, after receiving the faith, were relapsing into the law: "I tell you, if you receive circumcision, Christ will be of no advantage to you," and again: "You are severed from Christ, you who would be justified by the law; you have fallen away from grace."

V, 10. *The Jews therefore said to him who had been healed: It is the Sabbath, and it is not lawful for you to take up your pallet.*

It is most appropriate, I think, to cry out at these things: "Behold a foolish and senseless people; they have eyes, and see not." For what could be more uninstructed than such men, or what greater than [their] lack of perception? For they do not take to mind the power of the one who healed, although they ought to marvel at it; ^C but being bitter critics, and knowing only this well, they wrap in a charge of lawlessness him who had just and barely risen from a long illness, and they ignorantly command him to lie down again—as if the honor of the Sabbath consisted in the necessity of being sick.

*But he answered them: He who made me sound, that man said to me: Take up your pallet, and walk. They asked him therefore.*

These words produce a most wise sentiment, and one that is a refutation of the perversity of the Jews. For since they say it is not lawful to walk home on the Sabbath while carrying a pallet, pressing a charge of lawlessness upon him who had been healed, he necessarily counters them with the swifter defense, saying that he received the command to walk from the same one from whom he also received his health—saying as much as this: "It is ^D most worthy, O men, I say, to be honored—so as to grieve if one orders the honors of the Sabbath to be violated—that he who possesses such great power is also the one who possesses grace, such that he has driven away my disease. For if it belongs to no ordinary person to excel in these things, but rather it is fitting for divine energy and power, how could the worker of these things be in error, he says? Or how would he who possesses divine power not in every way counsel things that are pleasing to God?" The argument therefore harbors a bitter emphasis within itself.

V, 12-14. *Who is the man who said to you: Take up your pallet, and walk? But he who had been healed did not know who it was; for Jesus had withdrawn, as there was a crowd in the place. Afterward, Jesus finds him in the temple, and said to him.*

The mind of the Jews burns with an insatiable longing for murder. They hunt for the one who ordered the sick man to walk, intending to entrap him along with the one who had been miraculously healed. For they were tormented, as it appears,

^A by having just escaped inescapable snares and having been drawn forth from the very gates of death. Yet he cannot reveal the Physician, however much they might studiously search for Him, Christ having hidden Himself with a singular plan, that He might evade the intemperance of their rage. Nor does He undertake flight as though He could suffer anything by necessity if He did not will to suffer, but in this also He sets Himself forth as a model to us.

V, 14. *Behold, thou art made whole: sin no more, lest a worse thing come unto thee.*

He who, by divine counsel, had first remained hidden, now appears again in the same way, having observed the season appropriate for each thing. For nothing can happen on the part of Him who knows no sin that does not have its own fitting reason. Therefore, that salutary admonition provided Him with an occasion for discourse with him, when He said that he must no longer sin, lest he be entangled in worse evils than the former ones. By these words, He teaches that God does not store up punishments for sinners only for the future judgment, but also, for those still living in the body, He punishes them in various ways even before that great and manifest day of the Judge of all. And that we are often struck when we sin and offend God, the most wise Paul will testify, crying out: *For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.* ^B

V, 15. *The man departed, and told the Jews that it was Jesus, which had made him whole.*

He points out Jesus to the Jews, not so that, if they dared to plot some evil against Him, they might be detected in their impiety, but that, if any of them should also wish to be healed, they might recognize that admirable Physician. Observe, indeed, with what intent this was proposed by him. For he does not report, as some fault-finders would have it, that Jesus is the one who ordered him to walk on the Sabbath, but that He is the one who made him whole. This was to do nothing else than to indicate the Physician alone. ^C

V, 16. *And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the Sabbath day. But Jesus answered them.*

The explanation of the Jews' madness is not portrayed here in a simple way; for the evangelist signifies again, with great emphasis, not only that they were persecuting Him, but also the reason for which they dared to do this, when he says: *Because he had done these things on the Sabbath.* For they pursue Him foolishly and impiously, as if the law forbade doing good on the Sabbath, as if it were not permitted to pity and take compassion on those who are suffering, as if it were necessary to cast off the law of love, the praise of brotherly affection, and the grace of kindness. ^D And who could not show by many and various reasons that the Jews have rejected nothing but what is good, of the things the Legislator [ordained] concerning the Sabbath—

since, as Christ Himself said somewhere, each of them leads away his own ox or sheep to water it, and a man accepts circumcision on the Sabbath so that the law of Moses might not be broken—they are yet angry that He restored a whole man to health on the Sabbath? Because of their extreme perversity of character and their lack of instruction combined, they do not even rank the one made according to the divine image above brute animals. Rather, thinking it is permitted to show mercy to a sheep on the Sabbath, and to deliver it from hunger and thirst without blame, they yet judge that those who would be kind and good towards their neighbor on the Sabbath are subject to legal violations and ^B to the most extreme punishments.

In order that we may again see them being far from sensible, and therefore justly deserving to hear, "You err, not knowing the Scriptures," let us also bring forward clearly, by [appealing to] the testimonies of the sacred Scriptures, that the fact that Jesus would disregard the Sabbath was once prefigured in a type. When the all-wise Moses, as it is written, had departed from human affairs in extreme old age and had been translated to the mansions above, by the judgment and decree of God who rules over all, Joshua the son of Nun obtained control and leadership over Israel. When he had surrounded Jericho with countless numbers of soldiers and decided to take and destroy it by force, he gave a signal to the Levites to carry the ark in a circle for six full days; but on the seventh day—that is, on the Sabbath—he commanded the immeasurable multitude of the armies to sound their trumpets together. And when the wall was thus shaken and they ran inside, they took the city, ^C not observing an untimely idleness of the Sabbath, nor refusing victory on that day on account of the prohibition of the law, nor opposing the commands of their leader, and thus they freed the leader himself from every reproach.

And this was the type. But since the Truth has arrived—that is, Christ—who has torn down and overcome the corruption that the devil had raised up against the nature of man; and since He is seen doing this on the Sabbath, as if in a prelude and beginning of the matter, namely in the case of the paralytic, they foolishly get angry. They condemn the obedience of the fathers, not bearing for the pain of diseases to be overcome on the Sabbath, inasmuch as they are driven to persecute Jesus, who does good on the Sabbath.

^D *My Father works even until now, and I work.*

Christ discourses as if it were the Sabbath. For it is necessary for the words "until now" to signify this, so that the power of the theory may receive a discourse appropriate to itself. And because the Jews are uninstructed, and do not even know who the Only-Begotten is by nature, but attribute the definition of the law given through Moses to God and the Father alone, and maintain that one must obey Him alone, He attempts to persuade them clearly that He works all things together—

^A with the Father, and, possessing the nature of the Begetter in Himself, because there is nothing other than Him so far as identity of substance is concerned, He will never think anything other than what seems good to the Begetter. And as one existing of the same substance, He will also determine the same things; or rather, being Himself the living counsel and power of the Father, He works all things in all with the Father. In order, therefore, to drive away the senseless murmuring of the Jews and to shame those who were persecuting Him for what they thought was the dishonoring of the Sabbath, He says: "My Father is working until now." For He wishes to signify something like this: If you believe, O man, that by the nod and will of God, the Maker of all things, the creation is governed even on the Sabbath day—such that the sun rises, and rain-bringing springs are likewise released, and fruits spring up from the earth, not refusing to grow because of the Sabbath, and fire acts according to its nature and serves human needs without obstruction—then know that you must confess that the Father works divine things on the Sabbath. Why then, He says, do you foolishly accuse Him through whom all things are worked? For God and Father ^B does not work otherwise than through the power and wisdom of the Son. Therefore, He says: "I also am working." He therefore confounds the unbridled spirit of those who were persecuting Him with arguments that lead to the absurd, showing that they were not resisting Him so much as the Father, to whom they were indeed eager to ascribe the honor of the Law alone, not yet knowing Him who is by nature His Son. For this reason, He uniquely calls God His own Father, quite skillfully leading them as if by the hand to this most beautiful and precious lesson.

V. 18. Therefore, the Jews were seeking all the more to kill Him, because He not only broke the Sabbath, but also said that God was His own Father, making Himself equal to God.

The spirit of the Jews is borne more and more toward cruelty, and they become more ill by those very things by which they ought to have been healed, so that they might justly hear: "How can you say that we are wise?" For whereas they ought to have had their disposition softened, changed by appropriate reason into piety, they are even now plotting the murder of Him who demonstrates by the very events that nothing at all has been sinned against the divine law by the man having been healed on the Sabbath. Furthermore, they add to the anger conceived over the Sabbath the accusation of blasphemy against the truth itself, binding themselves in ^C perpetual wrath with the chains of their own sins. For they thought it to be impiety, and were indignant because, though He was a man, He said that God was His Father. For they did not yet know God the Word who through us had come to be in the form of a servant, the life flowing forth from God the Father—that is, the Only-Begotten, to whom alone indeed God is properly and truly said to be and is Father, but to us no longer so. For we are adopted, carried up to this supernatural dignity by the will of Him who honors us, and obtaining those names of gods and sons on account of Christ dwelling in us through

of the Holy Spirit. Looking only to the flesh, therefore, and not acknowledging the God who dwells in the flesh, they do not endure that he should be raised above the measure of human nature by calling God his Father. For by saying, "My Father," this opinion is justly introduced. They think, however, that one to whom God is properly and peculiarly Father must be equal to him in nature; and in this one thing they judge rightly, for the case is so and not otherwise. As if he therefore brought this sense of his words into the middle, they are indignant, all the more turning aside the right argument of truth. ^A

CAPUT VI.

That the Son is not inferior to the Father in power or operation, but of equal power and like unto him, as being from him by nature.

V. 18, 19. *Jesus therefore answered and said to them: Amen, amen, I say to you, the Son cannot do anything of himself, but what he sees the Father doing: for whatsoever he does, these things the Son also does in like manner.*

What we have said in the preceding, he explains again in another way, netting his hearers from every side toward the recognition of truth. ^B Furthermore, he refashions the teaching that was not received at first because of their weakness, and while occupied with the same theorems, he treats them in various ways. It is the duty of a good master not to teach cursorily or perfunctorily, but to hand down distinct doctrine with elegant variety, for the most part explaining the difficulty of the theorems with an excellent style of speaking. Mixing, therefore, the human with the divine, and tempering one discourse as a medium out of both, the dignity befitting the Only-begotten in a way subsides; ^C but it is raised up, as far as the human nature is concerned, so that the Lord is at once placed among his servants, and says: "The Son cannot do anything of himself, but what he sees the Father doing; for whatsoever he does, these things the Son also does in like manner." For in the fact that he can do without change the things of God and Father, and operate in like manner to the Begetter, he proves the identity of his substance. For those that have been allotted the same nature operate in like manner; but those for whom the mode of being is different, ^D for them there will certainly not be the same manner of operating in all things. Therefore, as true God from true God the Father, he says he can do these things in like manner to him; but, so that he may not appear equal to the Father in power only, but also of the same mind in all things, and having one will in all matters, he says that he cannot do anything of himself, unless he sees the Father doing it. It is as if he were to say more clearly to those who attempted to persecute him because of the man healed on the Sabbath: "You think that the honor of the Sabbath has been violated; but I would never have done this had I not seen the Father doing likewise, who does those things pertaining to the constitution of the world even on the Sabbath, although he acts through me." It is impossible, therefore, he says, that he who from

the Father by nature is the Son, should not in all things work and will the things of the Father, not as if having received from without, as a learner, the pattern of acting, nor as being compelled by an impulse of choice to will the same things as the Father, but as arising, by the laws of an immutable nature, to the same will and action as God and Father. For the phrase "to be able to do nothing of himself" is, in these things, very well bounded. Thus, I think, those who understand piously must "bring into captivity every thought to the obedience of Christ," as it is written. ^B

But perhaps the enemy of truth will cry out, and like some fodder for his own folly, he will seize upon what has been said, and will press us with these words: "If the Son is equal to the Father, granting no superiority to Him by necessity on account of the defect of His own nature, what compelled Him to say so openly that He cannot do anything of Himself unless He sees the Father doing it?" For clearly in these things, he says, He confesses that He can do nothing at all of Himself, as one who recognizes a better and superior Being. But you return again to your sophistries. What then shall we say to these things further? The enemy of Christ again plays the man in blasphemies, and being drunk with lack of instruction, he has no perception. For it was fitting, O good man, to investigate accurately the force and meaning of what is said, and not rashly to insult with unskilled arguments. For how do you think that the Son must be cast down from His equality with the Father, from the fact that He says He cannot do anything of Himself unless He sees the Father doing it? For does He speak these things as if He were not endued with equal power? And yet even from the words proposed, it is rather to be seen that the Son is of the same power, rather than that He lacks divine power. For He does not seem to say, "The Son cannot do anything of Himself, unless He has received power from the Father" (for to say this would surely be the speech of one deficient in strength), but, "unless He sees the Father doing it." That we are called by the sense of sight to look into things, and not to receive greater strength, I suppose no one will deny. Therefore, when the Son says that He sees the works of the Father, He does not signify that He is weak, but rather an imitator, or a spectator, as we shall speak more accurately in what follows. ^C But that He appears to be equal in power through the same and most similar operation in all things, He Himself will clearly teach in what follows concerning His Father, adding: "For whatsoever He does, these things the Son also does likewise." How then is He less, who is conspicuous by operations equal to those of God and Father? For will fire work anything other than fire, since no change is perceived in the operation? For how could that be? How then will it work the same things which the Son works, if for that reason it is considered to be of less power? And these things indeed have been brought forward by us for the present from the proposed word; ^D

let us see again, and going through other considerations, whether the nature of the Son admits of being in a secondary state relative to the Father. Let the argument concerning power be set before us likewise. Are they saying that He is God from God according to nature and truly, and from the substance of the Father, yet, in their impiety, adding that He is ^A alien to the substance of the Father? If, then, they say that He is not from the substance of the Father, He will be neither God according to nature, nor true God. For that which does not exist from God according to nature would not even be thought of at all as God according to nature, nor as Son, unless He were begotten from the substance of the Father; rather, they are introducing to us a counterfeit and recent sort of God. But if they do not say this, being ashamed of the absurdity in their own dogmas, and will grant that the Only-Begotten truly exists from the Father, and is God according to nature and truly; how, then, will He be in a lesser state than the Father, or how will He be weak in anything, and not rather [the fact of such weakness] indict the substance of the Begetter? For if it is possible at all for One who is God according to nature to be weak, what is to prevent the Father from suffering this in Himself, since the divine and ineffable nature—once it is granted that it can suffer—is thus already appearing in the Son, according to their argument? Consequently, the Divine would not be impassible for this reason, nor would it reside in all-perfect identity and immutability. ^B Next, tell me, who among those who hold such opinions will endure them? And who, with the divine Scripture crying out that the Son is the Lord of hosts, will not shrink back, saying that He needs to be strengthened, and is in this respect imperfect, when that [power] belongs properly and to Him alone along with the Father and the Holy Spirit?

The opponent argues further against us: "For this reason we say that the Father is superior to the Son. For the One is the primary cause of works, as having the perfect measure in both power and in knowing all things; but the other becomes first a viewer, and then a worker of the Father’s action, stamping the likeness into Himself, so that through the similarity of the works, He also may be understood as God." For this is what instructs us when it says that He can do nothing of Himself, unless He sees the Father doing it. What are you saying, O most audacious one? Does the Son stamp the forms of the Father’s action into Himself so that, through this, He may be understood as God? Is He then God by instruction, and no longer by nature? ^C Just as there is knowledge and art existing in us, so then is the rank of dignity in Him, and He is more an artificer of the works of the Godhead than true God; and He is, of course, entirely other than the art in Him, even if it be befitting to God. How then, if He has exceeded the bounds of the Godhead and wears the glory only in the art, do the angels in heaven worship Him, and we also worship Him without blame, when the holy Scripture legislates for us that we must not render service to any other than to Him who is truly God? For it says, "The Lord your God you shall worship, and Him only shall you serve" (Matt. iv, 10; Deut. vi, 5). But the holy multitude of angels in particular does not deviate from what is proper; rather, it worships the Son, and together with us serves Him ^D who [they confess] truly exists as the Son of the Father,

and not as one instructed, as those babblers claim; for in all likelihood they do not perceive into what absurdities they are falling. For first of all, the Son would admit of alteration and change for the better from a lesser state, even though He Himself says through the prophet: "See, see that I am, and I do not change." And the Psalmist also will certainly be proven a liar when he cries out in the Spirit to the Son: "But You are the same." For He waits, as they say, for the Father to work on some of the things that exist, as if for some sort of guide and teacher, so that by observing Him, He might become an imitator. But then, how would such a one not appear to anyone from now on to be rising from ignorance to knowledge, and changing from a worse state to a better one, if we consider knowing some of the good things to be better than not knowing them? And further, what absurdity is seen in these things, while they speak of a tutor to us, or rather introduce God as the Father? Whether the Son stands in ignorance of the works of the Father and waits to see them, or does not possess the most exact knowledge of them? If they say that He waits, even though He knows them, they clearly show that He acts in vain and that the Father bestows His labor for a most empty matter. For the one considers what He ^B perfectly knows as if He were ignorant, while the other undertakes to teach one who is already aware of it. But to whom of those who exist can it fail to be manifest that such things will lie within the realm of the uttermost folly? Yet they will perhaps not say this, but will instead move to the opposite position. For they will assert that He necessarily waits for the Father to work, so that by observing Him, He might learn to work. How then does He know all things before they come to pass? Or how will He speak truly when He says of Himself: "I am a God drawing near, says the Lord, and not a God from afar; shall anything be hidden from me?" And how is it not absurd and insipid to believe in the Spirit, and to search out and know the depths of God, but to think that the Giver of the Spirit is ignorant of the works of the Father, and is inferior in knowledge to His own Spirit? For will the Son not also cease to be Wisdom, since He is ignorant of everything and perceives by learning? For He would be more [fittingly described as] capable of receiving wisdom than being Wisdom Itself by nature. For wisdom is that which bestows wisdom, not that which receives wisdom, just as, of course, light is that which illuminates, not that which is naturally illuminated. Therefore, He will again be something other than the wisdom that is in Him; and first of all, He will not be simple, but composed of two ^C things henceforth; and then, in addition to this, He will cease to be God—and I mean God by nature and substantially. For the divine nature does not admit of learning from someone at all, nor of the duality that comes through composition; it possesses simplicity as its own proper and most perfect good. But if the Son is not God by nature, how does He work and provide those things that are appropriate to God alone? For will they say that it suffices for Him for virtue appropriate to God that He merely observes God working, and by this gaze alone possesses the ability to be according to ^D

^A nature God, and to be able to do as many things as even He who shows them to Him? Then there is nothing to prevent many others from being shown to be gods to us, if the Father should also wish to point out the way of His own works; and in the learning of something, the preeminence of the Father's substance will reside; for it is not by being taught, as those say, that He is found to have attained to the dignity ^B of the Godhead according to nature, when He says: "I and the Father are one; he who has seen Me, has seen the Father." Let them measure, then, what a mass of blasphemies accumulates for them from wishing to understand it in such a way, and let them think truly concerning the Son as it is written. For He is not a maker or a wonder-worker because of the observation of the Father's works, nor indeed as one who has Him as a precursor in works, and is Son for that reason; but because a natural law, as it were, brings Him to the unchangeable likeness of Him who begot Him, although it shines forth and appears indeed through the unerring resemblance of the works. ^C But let us set forth again, if it pleases, the head of the discourse, and let us now observe with sharper inquiries the force of what is said, and how it is fitting for those who understand to be pious.

"Therefore, Amen, amen, I say to you, the Son can do nothing of Himself, unless He sees the Father doing something; for whatever He does, these things the Son also does likewise." Do you see how, even through the unerring identity in the works, He shows Himself to be like the Father in all things, so that He might appear through this to be also the heir of His substance? For as naturally and irrefutably it must be understood that He who has ^D the same operation with God and the Father exists as God by nature, the Savior says such things. And let no one be scandalized when He appears to say, according to the dispensation, that He cannot do anything of Himself unless He sees the Father doing it; for since He had already put on the form of a slave by being united to flesh, He did not employ His speech with freedom, nor with that completely unconstrained manner that is appropriate to God; but He used rather such speech, because of the dispensation, as might befit both God and man at the same time. For He was indeed truly both at once. This, then, is one true argument; but I think that the point at issue must be explained again in another way, and that we must approach the accuracy of the theorem ^A with a somewhat sharper gaze. "The Son," He says, "can do nothing of Himself, unless He sees the Father doing something." The phrase "cannot," whether it is predicated of some things, or is attributed to certain beings, we say that this term, as it is predicated, does not signify necessity or weakness in any way; but it often teaches the stability of natures, and the unshaken state of substances with respect to the essence and what things each of the things signified is or has become, and what it knows how to work naturally and immutably. But let the discourse arrive, if it pleases, also by way of examples. When we examine it and scrutinize it accurately, what ^B might be the meaning of ...

^A a person saying, perhaps, that it is harsh and likely heavy, that he is unable to carry a log, he is declaring his own weakness. But when another says: "Since I am an animal gifted with reason, and born of a father who is by nature rational, I cannot do anything as if it were peculiar to myself and from myself, which I do not see to be inherent in the nature of my begetter," then that "I cannot" signifies the stability of the substance and its impossibility of being changed into something other than what it is. For he says, "I cannot, of my own self, not be a rational animal," having surpassed the prerogatives inherent in nature. For I do not see that it is possible for this to happen in the nature of a father. In this manner, therefore, you shall hear the saying of Christ: "The Son can do nothing of Himself, unless He sees ^B the Father doing it." Do not, he says, find fault with the works of the Son; for, contemplating the essence of the One who begot Him as if in His own thoughts, or rather, in His natural movements—the Creator of which He sees that Being to be appropriately—He performs these things, and nothing else, being unable to suffer anything contrary to nature, because He exists from that very essence. For example: the nature of the Father has the quality of being merciful; the Son, seeing this also inherent in Him, since He is from Him, is naturally merciful, and cannot be anything other than what that nature is. For He has from the Father, just as His essence, so too the goods of the essence: simply, of course, and without composition, as God; and for this reason He adds wisely to the first words: "For whatever He does, these the Son also does in like manner," gathering in these words the whole signification—to speak in summary—of the phrase, "He cannot do anything of Himself, unless ^C He sees the Father doing it." But if you inquire into the reason for which the Son says such things, you will apply your mind more accurately to what has been said by them. For since He had pity on the paralytic on the Sabbath day, the Jews began to persecute Him; but Christ puts them to shame, showing that God and Father shows mercy on the Sabbath. For He did not think that those things which contribute to our salvation should ever be prevented. And indeed He said at the beginning: "My Father is working until now, and I am working." But because, due to their great lack of understanding, they appeared to take this amiss, He adds again: "The Son can do nothing of Himself, unless He sees the Father doing it. For whatever He does, these the Son also does in like manner." For since the Father, He says, does not refuse to show mercy on the Sabbath, seeing Him to be merciful in all respects, for that reason I also show mercy in all respects, not being able to change the Father's essence in Myself, so that I might not appear and be such as He Himself is according to nature. For I perform in every way, ^D as being from Him, His own works. But to say that the Father initiates works as a prerequisite is not without the greatest ignorance. For how could He ever initiate them separately and alone, having in the Son the active power in all things, existing eternally with Him, yet manifesting His will regarding something and the movement of His operation toward certain things? And if they foolishly contend that He awaits the unique operation of the Father in each of the works, in order that He might similarly imitate...

^A Him, let them show us the Father having worked anything at any time separately and by Himself, or what paralytic He himself beforehand healed, and bestowed upon the Offspring as in a type.

*For the Father loveth the Son.*

Christ exposes those who were senselessly infuriated to a vain anger, and who were impiously and unguardedly railing against Him on account of the Sabbath, by clearly proving the matter through asserting that He is loved by the Progenitor. For if the Father loves the Son, it is evident that He does not love Him as one who causes Him grief, but rather as one who delights Him by the things He does and works. In vain, therefore, do they persecute Him who does not refuse to show mercy on the Sabbath, and they are again caught as resisting the decrees of God the Father. For they deem that one must hate him whom He Himself loves; but it is surely altogether manifest that He would never have ^B loved one who passes over the will of Him who begot Him, and who is accustomed to do only what he himself might wish. And since He justly loves Him, He clearly concurs with and agrees to the breaking of the Sabbath, demonstrating that there is nothing for which God, the Lord of the law, might justly be indignant.

*And He showeth him all things that He Himself doeth.*

He necessarily adds these things also to the preceding ones, and I shall state again for what reason. For our parents among us, at times overcome by natural affection, tolerate burdensome children, and often endure those who are stubborn and disobedient. For there is implanted in them a vehement ardor for their children, which compels them to overcome their anguish of mind. But not so, He says, does God and Father love the Son. For He ^C can do nothing which the Father also is not by nature working; but since He has one substance with Him, He is called by certain laws of nature, if we may so speak, to the same will and power in all things. Nothing, therefore, He says, does the Son operate contrary to what seems good or fitting to the Begetter, nor does He act wrongfully against the Father's love, being some sort of artist or self-willed artisan in His works; but those things which He sees the Father doing, while at the same time seeing them—if one may speak of "concepts"—these He performs in the identity of substance, keeping Himself restrained so as nowhere to fall away from what is fitting for God. For He is devoid of change and alteration; but He remains the same always, as the Psalmist somewhere says. And the Father again shows to the Son ^D what He Himself does, not as if placing before Him things drawn on a tablet, or as teaching one who is ignorant (for He knows all things as God), but by painting Himself entirely within the nature of the Offspring, and by showing in Himself whatever things are properly inherent in Him, so that from the things in which He Himself is and appears, He might know who and how great the Progenitor is by nature. For this reason Christ says: *No one knoweth who the Son is, except the Father; and no one knoweth who the Father is, except the Son.* For the knowledge of each exists in both, not by way of instruction, but by nature; and God and Father indeed sees in

^A himself the Son, and the Son in turn sees in himself the Father. For this reason he says: "I am in the Father, and the Father is in me." And the seeing and being seen, again, must be understood in these things in a way that is worthy of God.

V, 20. And greater works than these will he show him, that you may wonder.

In the preceding passages, the blessed Evangelist reports that the Jews were seeking to kill Jesus, because he was not only breaking the Sabbath, but also calling God his own Father, making himself equal to God. He refuted, therefore, the accusation of having violated the Sabbath, by showing that the Father himself also works on the Sabbath, and he spent a long discourse on this. But he tries to teach that even while having become man for our sake, he is nonetheless equal to the Father. For this was what remained to be said. Therefore he says: "Greater works than these will he show him, that you may wonder." But what does he mean for us again by these words? The paralytic, he says, has been cured, having had his infirmity for thirty-eight years. And truly, the power of him who healed him is wonderful, and his authority is ^B truly worthy of God. And one who is a worker of such miracles, I think no one of sound mind would blame for saying that he is God, and since he is the Son, that he is in all things equal to the Begetter. But since, he says, you are thinking most basely and most foolishly, and are scandalized on account of this fragile body, it is necessary for you to know that this will not be the limit of my power and might: for you shall be, even against your will, spectators of greater marvels—to wit, the resurrection of the dead; and then you shall wonder the more, seeing in me the power and glory befitting God, whom you now wrap in the charge of blasphemy, and whom you are not ashamed to persecute, for the mere reason that I said that I am the Son of God. But how God and Father shows his works to the Son, we have already ^C previously spoken of at length.

V, 21. For as the Father raises the dead and gives them life, so also the Son gives life to whom he wills.

See again, in these words, the proof of equality clearly demonstrated. For he who works equally in the raising of the dead, how could he be inferior in any respect? Or how could he be of a different substance and disparate from the Father, who is resplendent with the same attributes? For the power of vivifying is proper to the divine substance, which exists equally in the Father and the Son. Furthermore, the Father does not vivify certain ones by himself separately, and the Son others separately; for since he has the Father in himself naturally, he works all things, and the Father does all things through the Son. But since the Father has the power of vivifying in his own nature, just as he himself also has it, he therefore attributes the power of vivifying the dead to both, ^D as if it were present in each separately.

^A

CHAPTER VII. That no dignity or divine excellence in the Son is by participation or acquired.

22. *For neither does the Father judge any man, but has given all judgment unto the Son.*

He brings forward another divine and stupendous matter, persuading us by a lengthy argument that He is God by nature and in truth. For to whom else would it be proper to judge the inhabited world, except to the one God who exists above all, whom indeed the divine Scriptures call to this very task, sometimes with these words: *Arise, O God, judge the earth*; and again in another place: *For God is the judge; he humbles this one, and exalts that one.* He says, however, that the judgment has been given to Him by the Father, not as if He were alien to the power exercised in this, but because, ^B as man by the dispensation, He teaches that it is more fitting that all things be attributed to the divine nature; since, endowed with this as He is, in so far as He is the Word and God, He has the power over all things from Himself; but in so far as He has become man, to whom it is said somewhere: *For what do you have that you did not receive?*, He appropriately confesses that He has received it. To these things, perhaps, some of those who are of the opposite camp will reply: "Behold, the Son openly says that He has received the judgment from the Father." He receives it, they assume, as one who does not possess it. How then would He who gives with authority not be greater and more magnificent than he who has need of receiving? What then do we answer to this? Previously, ^C as I think, we have discussed this matter not unskillfully, bringing forward an observation most appropriate to the time of the incarnation, namely, to the dispensation with the flesh, when He was called a servant, when He emptied Himself, becoming in our likeness. But since you seem to look down upon simpler dogmas and prefer to have the question examined more subtly, come let us, while refuting your objections, first say this: it is not always nor necessarily the case, O sir, that he who is said to give something distributes it to a recipient as to one who does not possess it, nor is the giver always greater than the receiver. Otherwise, what will you do when you see the holy Psalmist saying in the Spirit: *Give glory to God*? Shall we then think that God has need of glory, or that we are greater than the Creator because we are commanded to offer this to Him? ^D Yet you would not dare to say this, even if you are well-practiced in blasphemies, for God is full of glory, even if He does not receive it from us. But the fact that He receives as a mark of honor what He possesses from Himself does not mean He should be considered inferior to those who offer glory to Him as a gift. It is therefore possible to see that he who has received something is no whit inferior to him who gave it, and consequently the Father is not more magnificent than His own Offspring because He gave Him all judgment. Furthermore, this also must be considered: that to judge, or to administer justice, are operations and activities of those things that are understood to reside about the substances, rather than being the substances themselves in truth. For we are doing something when we administer justice, while remaining the same in our substance. But if we grant that judging is a substance,

^A how is it not necessary, even against our will, to confess that no one can exist in the nature of things unless they are seen to judge by act, and when someone ceases to judge, their substance also ceases? But to think such a thing is most absurd. Therefore, judging is a certain action, and nothing more. What, then, did the Father give to the Son? Certainly no excellence from his own nature in the fact that he delivered all judgment to him, but rather the action concerning those who are judged. How, then, will he be greater or more magnificent in this, with the addition of nothing that was not already in the Son, who says: “All things that the Father has are mine”?

How, therefore, the word “gave” is to be understood, attend, I pray you. Just as God and Father, endowed with the power of creating, creates all things through the Son, as if by His own power and strength; so, when the power of judging is with Him, He will accomplish this also through the Son, as if by His own justice; just as if one were to say that fire concedes something to be burned to its own natural power, when the matter requires it. In this way, piously interpreting that word, “he gave,” we shall escape the snare of the devil. But if they persist impudently in asserting that glory is added to Him by the Father from the fact that He is established as judge of the earth, let them teach us in what way the Lord is to be understood, who is crowned with this honor even in the last times.

CHAPTER VIII

V, 23. That all may honor the Son, just as they honor the Father: he who does not honor the Son, does not honor the Father, who sent Him.

The cause and reason of the things previously brought forward seems to be, namely, that the Son is to be honored in equality and likeness with the Father. But if you retrace things a little higher and return to the memory of the passage, you will accurately perceive the force and meaning of the discourse. Therefore, He said His Father was God, making Himself equal to God. Further, He showed Himself to be equipotent and a co-creator, saying: “For whatsoever He does, these things the Son also does in like manner.” But that He is life and vivifying according to nature, no otherwise than the Father, He declared, adding: “For as the Father raises the dead and gives life, so also the Son gives life to whom He wills.” But that He would also be the judge of all, with the Father at the same time assenting and nodding agreement in all things, He explained, saying: “For neither does the Father judge anyone, but has given all judgment to the Son.” What, then, is the cause of these things? Or what drove the Only-Begotten to use such language? “That all,” He says, “may honor the Son, just as they honor the Father.” For if He is all things that the Father is, regarding the dignity fitting to God, how will it not be proper for Him to be crowned with the same honors, to whom nothing is lacking for identity

^A of substance? What, therefore, is their reply to this, those who pervert everything that is right, as the prophet Isaiah says? ^B If, they say, "that all may honor the Son, just as they honor the Father," you deem that the Son must be aggrandized with honors equal to the Father, you are surely walking far from the truth. For the word "just as" does not in every case introduce an equality of things over which it might appear to be placed, but it often characterizes a certain likeness—for instance, the Savior somewhere counsels, saying: "Be merciful, just as your heavenly Father is merciful." Shall we, then, become lovers of mercy in the same way as the Father, because of the word "just as?" And again, Christ says to his own Father concerning the disciples: "You have loved them, just as you have loved me." But we shall not concede that the disciples have been loved in the same way as the Son, because of the word "just as." Why, then, do you trifle and force the expression into blasphemy, ^C which brings upon the hearers no necessity that the Son should be honored in equal measure with the Father? What, therefore, do we reply to these things? The enemies of God bark at us with bitter words, but "the dogs" are outside, as Paul says, the "evil workers" are outside, the "mutilation" of the right faith is outside; for we are sons of truth and children of light. For this reason, we glorify the Only-Begotten together with God the Father, not according to any difference, but in equality of honor and glory, as God from God, and light from light, and life from life. And to be overly curious about what is accepted by faith is, for the most part, not safe; nevertheless, we must examine the force of the word "just as," so that our adversaries do not assume too much spirit for themselves.

Therefore, when the word "just as" is used of things that are different by nature, ^D it does not introduce to us an equality that is entirely without difference, but rather signifies a likeness and an image, as indeed you yourselves have previously confessed. But if it be seen to be placed over those things which have complete similarity to one another, it signifies both equality in all things and likeness, and anything else of a certain power that is found in them. I say something like this: The sun is bright in the heavens, and silver from the earth is bright in the same way, but the nature of the things mentioned is different. Let us imagine, perhaps, one of the rich men on earth saying to his household servants: "Let the silver shine just as the sun." In this case, we would most justly say that the earthly material does not attain to a brightness equal to the sun, but rather to a certain likeness and resemblance, even if the word "just as" is uttered regarding it. But if the word "just as" is uttered concerning Peter and John, the holy disciples, who have perfect likeness between themselves both by reason of nature and by their piety toward God, and if someone were to say, for example: "Let John be honored by all just as Peter," will that word "just as" again lose its force, to the point that equal honor ought not to be rendered to both? But no one, I think, would say this; for one will see nothing that forbids it, if the rationale of the signification is examined.

^A When "as" is used in reference to the Son and the Father, for what reason shall we be sluggish in crowning both with equal honors? For as God, having foreseen future things and having observed the malicious contradiction of your ignorance, He did not introduce the word "as" nakedly or shorn of the defense that befits it, but rather fortified it with suitable proofs; and when He had first shown that He Himself is also God by nature (for He was showing the Father to be God), and had affirmed that He is both God the Creator and truly living, and in one word, so to speak, having brought forward those properties that shine upon the God and Father, He then brings in opportunely: "That all may honor the Son, just as they honor the Father." What then appears to stand against this now? ^B And what will prevent Him, in whom substantially reside all the peculiar and excellent things of the Father, from ascending to an equal measure of honor? For we shall find that by honoring the Son, we are honoring the very nature of God and Father, which shines forth brilliantly in Him. For this reason He adds shortly after: "He who does not honor the Son, does not honor the Father who sent Him." For the sting of the insult or the force of the blasphemy against the Son will not pertain to any other than to the Father himself, who produced the Son from his own nature as from a fountain, even if He is preached everywhere in holy Scripture as coexisting eternally with Him. But let it be, says the adversary, that the insult of the Son pertains to whatever you wish—or rather, let it reach ^C God and Father himself. For He is indignant, and with very good reason, but not necessarily because the same nature is insulted in the Son, as we have just argued; rather, since He is His image and character, fashioned perfectly according to His divine and ineffable nature, He is rightfully indignant and refers the injury entirely to Himself. For it would be most absurd that one who insults the divine characters should not at all pay the penalties for the sin committed against the archetype. For just as, to be sure, if anyone were to hold the images of earthly kings in derision, he is punished no differently than if he had sinned against the king himself. We shall find that something of this same sort has been established for us by God. "For whoever sheds the blood of man, in return for his blood it shall be shed, because I made man in the image of God" (Gen. IX, 6). You see, therefore, he says, clearly from this, that God and Father considers that He ought to be indignant if the image is harmed, but not necessarily if His divine nature is. ^D Therefore, in this way let that which was said by Christ be expounded: "He who does not honor the Son, does not honor the Father." Shall then the Only-Begotten be considered by us as alien to the Father’s substance? How then is He still God by nature, if He falls away from the principles of deity, established in a nature of His own, different from that in which the Father is? We are indeed wicked, surely, who bring the union of the holy Trinity into one principle of deity. For we ought, to be sure, to worship the Father as God, but to attribute some peculiar and proper glory to the Son and the Spirit, in

^B distinct natures sharing them out, and assigning to each its own peculiar rationale of existence. But the divine Scriptures offer to us one God, joining the Son and the Spirit to the Father, as through the essential and unchangeable identity, referring the holy Trinity to one principle of deity. Therefore, the Only-begotten is not alien to the nature of Him who begot Him; nor would He even be thought of as a Son in truth at all, if He had not shone forth from the essence of Him who bore Him; for such, and no other in all respects, is the definition and mode of true sonship. But if there were no Son, it would necessarily follow that God is not the Father as well. How then will Paul speak truly concerning Him, saying: *From whom every family in heaven and on earth is named*? For if He has not begotten the Son from Himself in a manner worthy of God, how does the principle of fatherhood extend in Him by way of imitation to those who exist in heaven and on earth? But God is Father in truth; the Only-begotten is therefore Son by nature, and is in some way within the boundaries of the deity. For God will be begotten of God, just as perchance a human is [begotten] of a human, and the nature that is superior to all things will not be proven false, having brought forth a fruit not befitting itself. ^C But since they impiously and foolishly say that the nature of God the Father is not outraged in the Son by His not enjoying the glory that is proper to Him from some—but rather that they are angry that His own image in Him is dishonored, doing so rightly and well—they must be asked, in what manner they wish the Son to be, and to be called, the image of the Father. Or rather, let us ourselves, having anticipated the rationale from that point, distinguish the species of the image as far as possible; for thus the account of this question will become clearer and much more distinct.

Therefore, one form, the first, of identity according to nature in the same properties is an image, as Abel from Adam, or Isaac from Abraham. The second, on the other hand, is that which consists only in the resemblance of character and in the exact expression of form, just as the painting of a king upon wood, or one made in some other way, in relation to him, most excellently and skillfully. ^D Another image is taken again in relation to character, and ways of life, and conduct, and will regarding certain good or evil things, in such a way that one might be said, for instance, to be like Paul if he is a doer of good, or like Cain if he is not such. For being seen in the same traits—evil or good—brings about and attaches the likeness to each, naturally enough. And there is another type of image, that in dignity, and honor, and glory, and preeminence, such as if someone were to succeed to another's authority and do all things with power, things which would befit and be appropriate to that one. An image is also [defined] in another way, or in regard to some other quality of a thing, or quantity, or shape and proportion; for I must now state it briefly. Let those who are very subtle investigators of the divine image teach us, then, whether after all they [mean] a substantial and natural likeness

to be attributed to the Only-Begotten, and thus say that the Word who came forth from the Father is the image of the Father, just as Abel was from Adam, preserving in himself the entire nature of his begetter and bearing the full account of humanity? Or are they greatly vexed at this, as they are forced to confess that the Son is truly God from God by nature, and, as is their habit of fighting against the truth, do they betake themselves to a second kind of image, one which is conceived only in form, character, and figure? But I think that this line of reasoning will leave them at an impasse. For no one is so stupid as to persuade himself that the Divine is circumscribed by quantity or figure, or compassed by a character, or, in short, that incorporeal things suffer what belongs to bodies. Do they mean, then, that he is similar in terms of disposition, character, and will, and are they not ashamed to attach this [kind of] image to him? How, then, is God still thought of as being God by nature, when he has likeness to him ^B only in volition, while being something else independently in his own right? For they will by all means admit that he subsists. Then what further excellence will he appear to have over the creature? For shall we perhaps believe that angels also strive to perfect themselves according to the divine will, since they are by nature something other than God? What, then, if that word is also understood in relation to us? For does the Only-Begotten himself teach us to rashly invade things beyond nature and to desire things that cannot be done, ^C when he says: "Be merciful, as your heavenly Father is merciful"? For this is, without doubt, nothing other than a command for us to take on the image of the Father, which consists in an identity of wills. But Paul also became an imitator of Christ, who, as they prattle, is the image of the Father, consisting only in a similarity of wills. But they will surely abandon these miserable quibbles, I suppose, and, inventing something greater and more excellent, they will say that the Only-Begotten is the image of God and the Father as regards the identity of wills, as regards dignity, glory, and divine power, as regards the power of creating and the working of miracles, and the dominion over all things, and in so far as he is appointed judge, and is worshipped by angels and men, and, in a word, by every creature. By all these things, they will say, he shows the Father to us in himself—not ^D "from the substance," but he says: "he is the character of his substance." Therefore, as we were just saying, the Son is nothing of what has been mentioned by nature, but according to your most foolish opinion, he will be excluded from everything entirely: he is neither true God, nor Son, nor king, nor Lord, nor creator, nor powerful, nor even essentially good by nature; but he is perceived only in a bare and solitary boasting of what is appropriate to God: and just as the application of colors on tablets brings beauty merely through variety, while having nothing of reality, so too in the Son of God and Father, the beauty of the dignities flowers only with bare names, whereas externally...

it is plastered on, ^A as it were, like certain colors; and the divine nature is rather limned in him, appearing as if in a bare outline. How, then, will you not be seen to be fighting directly against all the holy Scriptures, so that you might justly hear: "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit; as your fathers did, so do you"? For when do they not call the Son the true God, or when do they carry him outside the essence of the One who begat him? Who has dared to say that he is neither by nature Creator, nor King, nor Almighty, nor worthy of worship? For the divine Psalmist says somewhere, addressing the Only-Begotten: "Your throne, O God, is unto the age of the age." And Thomas again, the most prudent disciple, likewise calls him both God and Lord at once. He is called Almighty and Creator by every holy voice, and this not because he has that dignity as something acquired, as you would have it, but because he is that which he is said to be by nature; and for this reason he is worshipped both by the holy angels and by us, even though the divine Scripture says that one must worship no other than the Lord God alone. If, then, you believe that the God-befitting dignity exists in him as something acquired and bestowed, and yet you think that it is right to provide worship to such a one, let them know that they are worshipping the creature instead of the Creator, ^B and are painting for themselves a recent and new God, rather than acknowledging the natural one. But if, while saying that the Son lies outside the essence of God the Father, they yet confess that he is truly Son and God, and King, and Lord, and Creator, and that he possesses substantially in himself the distinct and exceptional properties of the Father, let them see where the conclusion of those who think thus will eventually end up. For nothing certain will be found at all in the divine nature, since the nature of things created could in reality be that very thing which it is. For it has been demonstrated, by the very weak argument of the opponents, that while the Only-Begotten is not of the divine nature, he yet truly possesses in himself those things that are its exceptional properties. Then who would not shudder, just by hearing of the impiety of such doctrines? For everything is turned upside down, ^C since that nature which is supreme over all is brought down to be numbered among created things, and the creature itself is rashly exalted to a height not destined for it. Therefore, as if from a ship submerged in the deep, let us emerge from the absurdity of such doctrines and hasten to the safe and quiet harbor of truth, and let us confess that the Son is the image of God and ^D the Father, not covered over with certain fragile dignities, nor conspicuous merely by prerogatives befitting God, but substantially and in every respect answering to the most perfect Begetter, and existing in all things according to his own nature as that which the Father is considered to be—namely, true God truly from God, almighty, creator, good, to be worshipped, and whatever else can be added that befits God. For then he is shown

^A in all respects resembling God and the Father, and we shall demonstrate that he speaks the truth when he says: “He who does not honor the Son, does not honor the Father who sent him.” For our inquiry concerns this, and it is on this that the investigation of what has just been examined has been set in motion.

V, 24. *Amen, amen, I say to you, that he who hears my word, and believes him who sent me, has eternal life, and does not come into judgment, but has passed from death to life.*

Having already demonstrated through the preceding points sufficiently that the wretched Jews, when they dare to criticize the things he says while teaching or the things he works among them, are sinning not only against the Son but are also foolishly transgressing against the Father himself, and having restrained their audacity ^B regarding the force of his statements and having persuaded them to live more gently by the hope of the things to come, he finally brings them to obedience. He uses an artful speech here once again. For since he knew that the Jews were still struggling—that is, being scandalized about him—he again refers faith to the person of God the Father, not as though he were excluding himself, but because, on account of the identity of substance, he is honored also in the Father. ^C And as for those who believe, he asserts that they will not only be partakers of eternal life but will also escape the danger of judgment, clearly being justified, mingling fear with hope as he puts it forward. For in this way his speech was to be more effective and more expressive in the souls of his hearers.

V, 25. *Amen, amen, I say to you, that the hour is coming, and now is, when the dead will hear the voice of the Son of God: and those who hear shall live.*

Having said that those who believe will pass from death to life, he now introduces himself as the efficient cause of that promise and the finisher of the whole matter, at the same time indicating to the Jews that, while the power that was seen in the paralytic is truly marvelous, ^D the Son will nonetheless be revealed as the creator of works greater than these, not only driving sickness and the infirmities of disease from human bodies, but also overturning death itself and the corruption that has settled upon it. For this is the very thing that was said a little while ago: “The Father loves the Son, and shows him all things that he himself does; and he will show him greater works than these, so that you may marvel.” For that greater marvel is seen in the resurrection of the dead. At the same time, he also establishes that which was likely to bring no small astonishment to the hearers—namely, that he declares clearly that he will both raise the dead and bring his work to judgment, so that by the expectation of one day standing before him and rendering an account for every

delaying, ^A they were hoping, their audacity in pursuing him being retarded, so that they might listen more readily to the discourse of instruction and guidance. To this extent, then, the scope of that chapter is seen and tends. But as for what concerns the wording, it remains for us to explain it. The common interpretation, as it seems, holds that there will come a time when the dead shall hear the voice of the one who raises them; but they also suppose that the same [time] is nonetheless present now—either as [was the case with] Lazarus, who for example was about to hear the voice of the Savior, or also by saying that "dead" are those who have not yet been called to eternal life through faith, and who were yet to be raised up to it, having accepted the teaching of the Savior. And this method of explanation indeed carries some air of plausibility, but by no means the truth. Wherefore, rolling the force of the sayings in our mind, we shall adapt to them a more suitable meaning, and we shall distinguish the reading in this way.

"Amen, amen I say to you, that the hour is coming, and now is, when the dead shall hear the voice of the Son of God." ^B The hour is clearly, again, when those who have heard shall live. By the things at the beginning, therefore, He signifies the time of the resurrection, in which He teaches that the dead shall be raised to give an account of their life spent in the world by the voice of the One teaching, so that, as I have already said, by devising fear for them from this as a kind of bridle, He might truly and skillfully persuade them to live rightly. But by the latter things, He declares that the time for believing in Him is now present, and He says that the reward of obedience shall be eternal life, signifying something almost like this: "You shall all come to judgment, at the time of the resurrection, clearly; but if it seems bitter to you to be punished, and for an offended Judge to require endless penalties from you, do not allow the time of obedience to pass by, but, seizing that which is now present, strive to ascend to eternal life."

"For as the Father has life in Himself, so He has given to the Son also to have life in Himself; and He has given Him authority to execute judgment, because He is the Son of man."

Observe, then, once more the economy in these things, ^C so that you may admire the structure of the discourse, and not, falling into scandals from ignorance, invite destruction upon yourself. Being man, as far as the nature of the body goes, the Only-Begotten, and as one of us appearing on earth still with flesh, and explaining to the Jews in varied ways the things pertaining to salvation, He has invested Himself with the splendor of two things worthy of God. For that He would both raise the dead and place those to be judged before His own tribunal, He asserted clearly; but it was very probable that the hearers would take this very ill, as they were already reproaching Him and persuading themselves that they were justly persecuting Him, because He called God His own Father, making Himself equal to God. Having therefore tempered with authority

^A and divine splendor the discourse suitable to humanity, He withdraws the severity of anger, speaking somewhat more mildly and submissively than was necessary, saying: "For as the Father has life in Himself, so He has given to the Son also to have life in Himself." Do not marvel, He says, if, while I now exist among you and am seen as a man, I promise to raise the dead and threaten to bring them into judgment; the Father has given Me the power to give life, He has given Me the power to judge. But after He had healed the slippery ears of the Jews with these words, He immediately turned to what follows, and at once explaining the cause for which He said He had received that power—namely, the humanity which has nothing from itself—He adds: "Because He is the Son of man." For that the Only-Begotten is life by nature, and does not partake of life from another, but gives life just as the Father does, I think it is superfluous to say for the present, since a discourse not short has been spent on this in the beginning of this book, on the text set forth: "That which ^B was made in Him was life."

"Do not marvel at this, because the hour is coming in which all who are in the tombs will hear His voice, and those who have done good will come forth to the resurrection of life, but those who have done evil to the resurrection of judgment."

By these words He signifies the time of the resurrection of all, when, as that divine Paul writes to us, "The Lord Himself will descend from heaven with a cry, with the voice of the archangel, and with the trumpet of God," to judge the world in justice, and to render to each according to his deeds. Yet, by the repetition of these same things, He leads the very ignorant minds of the Jews by the hand, so that they might be able to understand clearly that He will be a worker of even greater miracles than what was done in the case of the paralytic, and that He will be revealed ^C as the judge of the whole world. Comparing, then, the healing of one of those suffering to the resurrection of the dead, He shows that that power of loosening death and taking away the corruption of all is greater and more worthy of account, and therefore, reasonably and necessarily, as if speaking of a lesser miracle, He says: "Do not marvel at this." And we certainly do not think that He intends by these words to disparage the brilliance of His works, or indeed to command those who are listening not to marvel at things which are otherwise most worthy of admiration; rather, He wishes those who were astonished at that miracle to know and believe that what happened until then was small for Him. For He raises up by a divine word and power, not only those who are ill from long-standing diseases, but also those who are already baptized by death and conquered by insuperable corruption. And for this reason He says, bringing in the greater thing: "Because the hour is coming in which all who are in the tombs will hear His voice." For He who brought into existence things that did not exist by a word, ^D how would He not have the power to cause that which has already been made to return to life? For both are of the same power, and it is a work of one and the same authority in both cases. He adds usefully that they will go forth from the tombs,

^A the ones who have been caught in shameful deeds and have lived in wickedness, to endure the unending punishment; and those who are distinguished in virtues, to receive back eternal life as the reward for their goodness. Both, as we have already said, by his own distribution of what is fitting to each, and by these things he introduces [the truth], and at the same time he persuades them—either by fear of suffering terrible things, to renounce what is base and to be driven somehow to desire to live more temperately, or by being pricked in a certain way by [the desire for] eternal life, to strive more earnestly to exercise the zeal for good things.

CAP. IX.

Observe again more closely what is being said, and grasp the power of the concept as if by intuition. The Jews, being ignorant of the deep mystery of the economy of the incarnation, and not knowing that the God Word was dwelling in the temple of the Virgin, often burned—out of a zeal that was misled, and not according to knowledge, as Paul says ^C (Rom. x, 2)—with a ferocity of character and immoderate anger; and so they even attempted to stone him, because, being a man, he made himself God, and again, because he called God his own Father, making himself equal to God. Since they were so dull of understanding, and would not tolerate discourses worthy of God at all, and had such weak thoughts and words about him, the Savior in his singular wisdom condescends to their childishness; yet he still uses a tempered exposition, neither completely rejecting words that are appropriate for God, nor entirely retreating from human vocabulary; but when he has said something worthy of divine authority, he immediately puts forward something human, to restrain the insolent ^D spirit of his listeners; and again, when he has uttered something human for the sake of the economy of the incarnation, he often shows, by power and by a voice greater than human, that as God by nature he does not remain solely in that state of humility. You will find a certain art of this kind even in what has just been presented to us. For why did he say before: “For as the Father raises the dead and gives them life”; and again: “For the hour is coming in which all who are in the tombs will hear his voice”; and besides these things, that they will go forth to be judged, and receiving their reward proportionally, as if they were laborers? But he who says he is able to give life to whom he wills, and in just the same way as the Father, how would he not be thought to be claiming for himself the glory that belongs to God? And he who declares openly that he will be the judge of all, how would he not justly strike with awe those who suppose him to be merely a man? For since they were Hebrews, and learned in the divine Scriptures, it was probable that they...

should not be altogether ignorant that God shall be the judge of the world, since it was often chanted among them: ^A “Arise, O God, judge the earth.” And again, “For God is judge.” Since, therefore, he knew that the foolish crowds of the Jews were indignant at these things, he turns them away from his accustomed wrath by speaking in a more human manner: “I can of myself do nothing; as I hear, I judge.” Therefore, at first glance, the discourse seems to mock the mind of the Jews; for it presents an opinion of some weakness, and not of free power, although in truth it is not so; since, being equal in all things to the Father, the Son possesses the same energy and power naturally. He says, however, that he cannot do anything of himself, but that he judges as he hears; showing himself in another way, and in another manner, to be equal in mind and equal in power to God and the Father. For the Father alone and of himself could not be thought to be operative in any created thing, when he has the Son as his strength and power. Therefore, ^B “All things were made through him, and without him was not anything made.” Nor, again, will the Son do anything of himself, without the Father being with him. For this reason he also says: “I do nothing of myself: but the Father abiding in me, he himself does the works.” And we shall not, I suppose, imagine that the Son is strengthened by the Father as if from weakness, and that authority over all things is again granted to him: for he would no longer be God by nature, as if having the beauty of the deity adventitious. But neither would the Father himself shine forth in absolute excellence of good things, if he has the character of his own nature lacking strength and power from another. For it would be inquired regarding the image and the archetype who might bestow the aforementioned things, and thus finally the discourse would go off into an infinite question, and run out into a deep sea of blasphemies. ^C But since the Son, existing from the substance of the Father, takes to himself as his own by nature all things of the Begetter, and substantially runs together into one deity with him, because of the identity of nature, he is himself in the Father, and again has the Father in himself: therefore he often blamelessly and truly attributes the power of his works to the Father, not because he denies that he himself can do it, but because he refers all things to the operation of the one deity. There is but one deity in the Father, and in the Son, and in the Holy Spirit. And that the Son is not inferior to the Father, either in power or in operation, but is similar and equal in power in all things, we have already demonstrated before, regarding that passage: “The Son can do nothing of himself, but what he sees the Father doing: for whatever he does, these the Son also does likewise.” ^D Since, however, I consider it just and fitting to apply ourselves to divine dogmas without any sloth, and to appear free from all hesitation, come now, let us, like sailors at sea, again gather together the whole reasoning of the chapter like a rope. For thus one may see that the Son does not accuse his own nature, while he says that he cannot do anything of himself, but rather, as it has been demonstrated to us through other means, that he does nothing [...] if he does not see the Father doing it; for whatever that one does, these the Son also does likewise. Since, however, I consider it just and fitting to apply ourselves to the most venerable study of divine dogmas, as someone superior to all hesitation, come now, again doing the same as those who are sailors on the sea, like a rope, let us again gather the whole

argument of the chapter. For it is possible to see thus: that the Son is not accusing His own nature by saying that He cannot do anything from Himself, but is rather exposing the madness of the Jews and explicitly showing that they have trampled upon the very Law given through Moses. For the fact that the statement, "I can do nothing from Myself," is immediately followed by, "As I hear, I judge," ^A frees the Son from every reproach that He is said to be able to do nothing by His own power; and it declares Him clearly to be a lover of the Father and a co-will-er with Him who begat Him in all things. For if, as if having grown weak, He were borrowing power from the Father, as not having it sufficient of Himself, how ought He not rather to have said, "I can do nothing from Myself, but I receive the ability from the Father"? But now, not having said this, but having rather added to "not being able to do anything from Myself" the fact that He judges as He hears, it would be manifest thereafter that He has not posited this "not being able" on account of some disability in actual power, but rather because it is impossible for Him to transgress the will of the Father in any respect. For since one Godhead is understood to be in the Father and the Son, there will surely be one and the same will, nor will the divine nature ever be thought to be in disagreement with itself, either in the Father, or in the Son, or in the Holy Spirit; but whatever it might happen to please the Father, this is the will of the entire Godhead. Therefore, of necessity, the Son indicates that He consents and agrees with the Father in whatever matter ^B pleases Him, declaring that He cannot do anything which is not entirely in accordance with the Father's judgment. For this is what "from Myself" signifies to us—just as if He were to say that He cannot do sin—no one would rightly think that He is admitting to an accusation of weakness, but rather that He is explaining a certain admirable and god-befitting property of His own nature; for it signifies that He exists immune to mutation and alteration. Thus, when He confesses that He cannot do anything from Himself, we shall be amazed all the more, seeing the immutable fruit of an immutable nature, than we shall wrongly consider that "cannot" as an indication of weakness. Let these things, then, again be said in a manner analogous to what has been spoken before; let the lover of learning search out the better things. However, we shall not hesitate to interpret the saying in another way, lowering the discourse a little from the definitions of the Godhead and the superiority of the Only-Begotten, and since the Son truly became man and has been named [Son], ^C adapting the force of our contemplations to the dispensation with the flesh, and demonstrating those things which follow as akin and joined to the preceding.

Therefore, He clearly testified that all who are in the tombs will hear His voice, and that they will come forth about to be judged. Since, however, He has once entered into the discourse about Himself judging the inhabited world, He not only confesses that He will be a just judge at the time when He says the resurrection of the dead will be, but He also asserts that He judges the deeds in this life rightly and justly. But what is what is to be judged, and what is the matter under discussion? Listen then: He was born for our sake from a woman; for as Paul says, "He does not lay hold of angels, but of the seed of Abraham..."

whence He ought in all things to be made like unto His brethren." But since He has become man, and in the form of a servant, the Legislator, as God and Lord, has also become under the law. ^B He speaks, therefore, sometimes as one under the law, and sometimes again as one above the law, and He possesses the power to do either without reproach. But He is now discoursing with the Jews as a keeper of the law and as a man, as one who knows not how to transgress the commands defined from above, nor as one enduring to do anything by his own opinion which does not accord with the divine law. Therefore He says: "I can of mine own self do nothing: as I hear, I judge." But by testifying for Himself that He cannot do anything of His own self which is not also altogether pleasing to the law, and by thus judging and deciding upon matters according to what He hears, the law obviously dictating it, He exposes the disobedience of the Jews and lays bare the insolence of their habits. For this is what the well-placed words, "I can of mine own self do nothing," aptly imply, instead of saying: "You, rashly transgressing the commandments given to you, dare to do everything of your own selves, as if you have grown bold from a position of safety, and you endeavor to make your judgments on each of these matters not according to what has been ordained by God. For you teach as doctrines the commandments of men, and you have set up your own will as a law." What then is the nature of the argument in this, or how He presents Himself as judging rightly and them not at all, will be said again. He healed the paralytic on the Sabbath; He had mercy on a man who had been worn down for a long time by disease, obviously passing a right and good judgment upon him. For it was necessary to pity him who lay there even on the Sabbath, and by no means to restrain mercy out of respect for the Sabbath, pretending to a most vain piety. ^C But just as the Father is active on the Sabbath regarding the operation of creatures, and certainly through the Son, so also is He. For He did not judge that he who is in need of mercy should be deprived of it on the Sabbath because of the Sabbath, since He knew that the Son of man is Lord; for man was not made for the Sabbath, but the Sabbath for man. Therefore the judgment of the Savior regarding these things is right and good, in that He did not prevent the philanthropy towards the one lying there because of the Sabbath, but did on the Sabbath what He knows how to do as God (for the divine nature is the fountain of goodness). But the judgment on the part of those who are grieved because of the Sabbath, and who for this reason are seeking to kill One who had done no wrong, how is it not entirely discordant with the divine laws? (For it is written: "The innocent and righteous thou shalt not slay"), and rather the product of their own cruelty and not of the holy Scriptures? Accept, therefore, Him who says these things with emphasis, Jesus, to those who are offended at His benefits and who find fault with His holy judgments, while insisting only upon their own, and considering as law what pleases them even if it is repugnant to the law: "I can of mine own self do nothing," that is, "I do everything according to the Mosaic law; I can do nothing of my own self; as I hear, I judge." For what does the law intend: "Thou shalt not respect the person... ^D

in judgment, for the judgment is God’s." ^A Why then, He says, are you angry with me because I made a whole man whole on the Sabbath, while you do not judge Moses, who ordained that infants even should be circumcised on the Sabbath? "Do not judge according to appearance, but judge righteous judgment." If a man receives circumcision on the Sabbath, so that the law of Moses may not be broken, why are you unreasonably indignant, seeing a whole man healed on the Sabbath? Therefore, I indeed judged justly, but you do not; for you do everything of your own selves. "I can do nothing of my own self: as I hear, I judge, and my judgment is just. For I do not seek my own will, as you do, but that of the Father who sent me." But what is the mode of the mission, and what is the reason why He is called sent, since we have already spoken of this before in many places, we shall omit saying more on these matters here. However, it is useful to note this, that He declares the law to be the will of God and the Father.

"If I bear witness of myself, my witness is not true. There is another who bears witness of me, and I know that the witness which he bears of me is true." ^C The most wise Solomon, collecting those things from which anyone might very reasonably gain praise for himself and rightly commend his own character, and at the same time proposing them for the sake of the good to learn, says: "The righteous man is his own accuser in the beginning of his speech." And again: "Let a neighbor praise you, and not your own mouth; a stranger, and not your own lips." For it is truly burdensome, and a thing most intolerable to those who listen, for some not to wish to be praised by the voice of others, but to shamelessly testify the finest and most excellent things to themselves. And such a discourse might reasonably be disbelieved. For we are naturally inclined ^D to be drawn, as if by certain natural and necessary bonds of self-love, so that we wish to attribute to ourselves nothing base, but would rather arrogantly claim, however falsely, those things by which one might appear noble and good. Since, therefore, our Lord Jesus Christ allowed to Himself to judge justly, having expressly stated that He could do nothing of His self, but proposed the will of God as a rule for Himself in all things to be done; and in saying this, He put forward a witness for Himself—even though it were true—yet foreseeing what the foolish Pharisees would quibble about (for they did not know that He was God by nature), He brings it into the midst beforehand and says: "You will certainly say, following the customs of the masses and not exceeding the suspicion befitting the Jews: 'You bear witness of yourself; your witness is not true'; but you will hear in return," He says: "I endure your revilings, and I am in no way angry at the words which you belch forth out of your familiar ignorance. I suppose this is rightly said by you. Be it so; reject my witness: there is another who testifies of me." He signifies, however, by these words God and Father.

^A who has already in many ways testified to the genuineness of his essence in respect of his own offspring, whose testimony he also says he knows to be true, showing it to be indeed most trustworthy and true, while at the same time indicating his own verdict. For so that he might not, by accepting as it were to speak falsely of himself in his own favor, provide again some room for malice or an opportunity for those accustomed to think heterodoxly to speak against him, he necessarily yields to what is proper and to custom, that one who praises and approves himself ought not by any means to be believed. He turns back again, as God, to the dignity owed to him, and says he knows the Father’s testimony to be true, ^B teaching nothing less than this: that, being God true and real, I know, he says, myself; and the Father will say nothing of me for the sake of favor, for I am what he himself, who is also truthful, would verify as being so by nature.

Therefore, in that previous statement there was a kind of concession made through accommodation, and a statement hypothetical rather than true; but in saying that he knows the Father’s testimony to be true, there is a demonstration of the trustworthiness that is fitting for God. It must be noted again that the Father is another in respect of his own hypostasis than the Son, and that it should not be maintained, as it pleased some unskilled heretics, that the Father and Son are one and the same [Filiopatrem].

V, 33. *You sent to John, and he has borne witness to the truth.*

As we were just now asserting that it is shameful and not devoid of the utmost folly for someone to be seen as a herald of his own praises, even if, on account of great virtue, ^C he does not wish to lie, so too, approaching to testify without being called, and offering oneself voluntarily to questioners, is not unlike madness. For such a man would appear—and not without reason—not to care much for the truth, but rather, by thrusting himself forward with such zeal to testify, to be revealing not the nature of the matter, but the opinion of his own mind. Most artfully, therefore, our Lord Jesus Christ, or rather, as God, forestalling the accusation of the Pharisees, says: “You sent to John”—the Baptist, he says, did not thrust himself forward to deliver an opinion about me. This cannot be objected against him; he bore free testimony. “You sent those who would ask, and he has borne witness to the truth.” For being asked by those who had been sent to him whether he were the Christ himself, he confessed and did not deny. He confessed that he was not Christ, but that he had been sent before him. ^D Therefore he bore witness to the truth, for Christ is the truth.

V, 34. *But I do not receive testimony from man: but these things I say that you may be saved.*

He does not reject the testimony of John as useless, nor does he assert that the witness of the truth is in vain. Otherwise, he would have seemed to act absurdly if he were to detract from the faith in him,

sending them to cry out: "Prepare the way of the Lord, make straight the paths of our God." But as one warring ^A against the boundless stubbornness of the Jews, he proceeds to greater and more worthy things, and asserts that he does not receive testimony about himself from the voice of a man, but rather demonstrates it more clearly through the power naturally befitting God, and through the excellence in signs. For one might sometimes disregard the voice of a man as not speaking the truth, even if he happens to be enrolled among the saints. This indeed some did not hesitate to do, opposing themselves to the words of the prophets, crying: "You speak strange things to us, and you report to us a strange error." Furthermore, in addition to these, certain men who had fled from Jerusalem, or from the land of the Jews, into the land of the Egyptians (Azarias the son of Osee, and Joanan the son of Caree, and all the proud men, as it is written), openly resisting the prophecies of Jeremiah, said: "You lie; the Lord did not send you to us to say: Do not enter into Egypt." But what refutation could the demonstration that is made through miracles receive? And what opportunity for the complaints of malice will that prerogative of being attested by God and the Father still provide? ^B And indeed, Nicodemus (for he was one of the teachers among them, and was numbered among those who had obtained the right to rule), esteemed the testimony from miracles as irrefutable and indubitable, saying: "Rabbi, we know that you have come a teacher from God; for no one can do these signs that you do, unless God is with him." Now as one who recognizes that the wickedness of the Jews does not stop even at disbelieving the holy Baptist himself, insofar as he brought forward testimony in words, he again says, as if in character: "The blessed Baptist has indeed borne witness to the truth, though questioned by you; but since nothing is left untried by you, and you are accustomed to rush headlong into every kind of reviling, you have, as is likely, rejected his voice as well. Since, however, this also seems to you to be correct, let it be so: I obey ^C gladly, I agree with you, I shall put aside the voice of John for your sake, and I shall disregard his testimony along with you. I have a heavenly witness, the Father indeed." But again, showing that he assents conditionally, he usefully adds: "But I say these things that you might be saved," that is, I have spoken such words to you, not that the truth is so, but conditionally, that you might indeed by all means be saved. And here certainly will be the end of our second book.

CHAPTERS CONTAINED IN THE THIRD BOOK

I. An exact discussion of why the blessed Baptist was called by Christ not only a lamp, but a burning and shining one, given the text: "He was a burning lamp," etc. II. That the Son is the image of God and Father. Where the Jews are also reproved because they do not understand what was written by Moses enigmatically, given the text: "Neither have you ever heard his voice," etc. III. That Moses signified the Savior’s advent, from Deuteronomy concerning Christ. IV. That for the most part, Christ’s departures from Jerusalem signify that grace would be transferred to the Gentiles; where there is also a discourse concerning the five barley loaves and the twelve small fishes, given the text: "And after these things Jesus went away beyond the sea of Tiberias." V. That the Only-Begotten is the character of the substance of God and Father, and that no other character either is or is thought to be other than Him, given the text: "Which the Son of man will give to you," etc. VI. Concerning the manna, that it was a type of Christ’s advent and of the spiritual gifts through Him: given the text: "Jesus therefore said to them, Amen, amen I say to you, Moses gave you not the bread from heaven."

ON THE GOSPEL ACCORDING TO JOHN, BOOK THREE

CHAPTER I

^A Having now with difficulty brought to an end the second book, and having traversed the very high and vast sea of divine contemplations, and having with difficulty reached the end as if it were a harbor, we had almost begun to moor our boat on land, when behold, the beginning of another sea appears to us as we hasten toward the things that follow—a sea which the scope of the matter itself persuades us to traverse with great zeal, and which that saying likewise exhorts us: "For the fruit of good labors is glorious." Come then, with presence of mind

^A rising again, let us entrust the steering of our affairs to the good and philanthropic God; for having unfurled, as it were, the breadth of our mind like a sail, and having gathered the grace of the Spirit into our bosom, just as a breeze from the stern, let us run into a deep inquiry. For Christ is He who gives a way in the sea, and a path in the mighty water. The second book for us ended with these words: "But I do not receive testimony from man, but I say these things so that you may be saved." Let us begin the third, setting forth in order the things that follow concerning the holy Baptist, Christ saying:

V, 35. He was the burning and shining lamp: but you were willing to rejoice for an hour in his light.

He likens the holy Baptist to a lamp, inasmuch as he pre-shone for Christ's advent according to the measure natural to man, yet did not use his own light; for the light in a lamp is not its own, but comes from without, is imported, and added. In this way you might also see the illumination in the saints by Christ in the Spirit. Hence they themselves, with the most grateful sense of mind, openly profess this: "For of his fullness we have all received." For the Only-Begotten is Light by nature, inasmuch as He shone forth from Light, that is, from the substance of the Father; but His creation is a partaker, and everyone who is endowed with the power of reasoning and thinking is a vessel, as it were, wonderfully ^C equipped by the all-wise Architect of the universe, so that he may be capable of being filled with divine light. The blessed Baptist, therefore, is a lamp, according to the argument already set forth. By saying this, the Savior, according to the economy, calls the foolish Pharisees to recall what God the Father says somewhere about him: "I have prepared a lamp for my Christ." Christ adds these things very usefully and necessarily to what has already been said. For since it seemed as though he was shutting off every occasion of unbelief to the Jews and, from every side, ^D compelling them to believe in Him, he seemed in a way to assent to their saying that he did not receive testimony from him by saying: "But I do not receive testimony from man," lest they should seem to truly and really behave towards the Forerunner as the Lord seemed to be speaking, he usefully signifies for the present that he says nothing about him from himself, but brings it forward shouted through the voice of the Father. For he thought that it was necessary to shame those who contended against Him, or rather to show that they were more openly fighting against God, by the fear of God and the Father, since they were boldly crossing even the very words of God and the Father. "He was, therefore," he says, "that lamp; but you were willing to rejoice for an hour in his light." For it was necessary not only that those who easily turn away from what is proper and...

through much wickedness of character wish to show the Pharisees to be pushed aside, but also to confute them as being fickle, and in no way having been accustomed to apply themselves to the pursuit of good things, but having come to it with difficulty, and having praised in words only those who might appear to be holy, not being ashamed to quickly shift to the opposite disposition. For this, I think, is what is meant by the desire to rejoice for an hour in his light. For at first they admired the holy Baptist as an ascetic, as a lover of God, and as a pattern of all piety; but those who honored him for the miracle, these same men insult him afterward, not enduring him when he says: "Prepare the way of the Lord, make straight the paths of our God." For by this very act they are clearly caught in their own disobedience.

Now, therefore, as I suppose, having kept to the well-trodden and familiar way of interpreting the passage before us, we have set forth the contemplation regarding it according to the power that is in us. But since the word of the Savior is seen to draw us to deeper thoughts and almost to compel us to touch upon more bitter meanings, not simply indicating that John was a lamp, but [one that was] burning and shining, we deem it necessary, having applied our mind’s eye more sharply to the power of what is said, to trace out the beauty of the truth. For the passage itself shall again be brought into our midst: "He was the lamp," he says. It would have sufficed through this alone to signify the holy Baptist, so that the hearers could be brought to recall the prophecy concerning him, which is thus: "I have prepared a lamp for my Christ." But since he adds to "the lamp" the words, "burning and shining," it should be clear, surely, that he is not referring the listener solely to the voice of the prophet, but also to a certain legal prefiguration, as if in shadow and figure again fashioning beforehand the lamp-bearing of John, which he performed well by bearing witness to the Lord Christ. And by speaking in Mosaic terms, he also continuously confutes the self-opinionated Pharisees, who are ignorant and who are wiser in opinion than expert in the Law. ^B This, then, is the whole purpose of the discourse. But I suppose we must, without hesitation, also bring forth the divine oracle itself, to show that the blessed Baptist is not simply a lamp, but a burning and shining one.

When, therefore, God was setting down the regulations concerning the holy tabernacle, after the completion of the ten curtains, he says to the chief priest Moses: "And you, command the children of Israel, and they shall take for you oil from olives, pure, clear, pressed for light, so that the lamp may burn always in the tabernacle of testimony, outside the veil that is over the covenant. Aaron and his sons shall set it to burn from evening until morning before the Lord, an eternal ordinance for your generations from the children of Israel. And you bring near to yourself ^C Aaron your brother, and his sons from the children of Israel, that they may serve me as priests." Thus far the divine oracle, which must now be explained to us as far as is possible. The clear and pure oil seems to signify the most pure and simple nature of the Holy Spirit, which in an ineffable way, like oil, penetrates ^D

into us, turning away, sustaining, and increasing the illumination in the soul, just as if it were placed in a lamp. ^A And thus we believe that the blessed Baptist also shone with the light of the testimony concerning our Saviour, not having received the power to illuminate from elsewhere, but through the intelligible oil, which is powerful and apt to kindle the divine light within us, which the Saviour himself also enigmatically indicated, saying: "I came to cast fire upon the earth, and what will I, if it be already kindled?" The lamp, therefore, burning and shining continually in the tabernacle of testimony, was again, in a figure, the blessed Baptist. And that it should shine in the tabernacle of testimony signifies well that the illumination from him is accepted in the churches, and will not be found outside the sacred and divine court of the Saviour. ^B Yet the fact that the lamp was seen outside the veil seems to signify that it would bring a simpler and preparatory illumination, saying: "Repent: for the kingdom of heaven is at hand." But it reveals nothing at all of those things that are hidden inside the veil, namely, the mysteries of our Saviour. For he did not baptize into the participation of the Holy Spirit, nor did his illumination carry one into the interior of the tabernacle. For it was in the outer tabernacle, "which still had its state," ^C according to the word of Paul. Since, however, he says: "And Aaron and his sons shall light it from evening until morning before the Lord, a perpetual statute for your generations," I think we must understand what is said in this way. Aaron and his sons signify those who from time to time perform sacred functions in the churches, that is to say, the teachers within them, and the ministers of the divine altars; these are commanded to keep the intelligible lamp, that is, John, always shining; for this is what is meant by, "They shall light it from evening until morning." For the whole time in which it was fitting for the light of the lamp to shine is the space of the night, by which is signified the span of the present age. For by name of "light" we understand the future age; but it is lit, or rather, the lamp is kept burning, making that illumination in it always acceptable to those who believe in Christ, and it is confirmed by the voice of the priests that these things are truly said concerning Christ. ^D And so that God might teach you that the forerunner of the Saviour was signified by this lamp, he immediately follows it with the selection of those who serve as priests. But if you consider the whole logic of the chapter more carefully, you will ascend to a contemplation of this kind, which is not unlearned, as it seems to me: after the ordination of the tabernacle, the commandment concerning the lamp was placed, and after that, immediately, the nomination and function of the priests. For the voice of the forerunner of the law and the prophets indeed cried out in the desert, as it is written: "Prepare the way of the Lord, make straight the paths of our God"; after whom immediately took place the ordination and institution of the holy apostles by Christ. For Christ chose twelve, whom he also named apostles. With the consideration of the lamp finished here, let us see again the voice of the Saviour: "He was the lamp."

it says, "burning and shining; but you were willing to rejoice for an hour in his light." He charges the Pharisees with an ignorant and unteachable disposition, and convicts them again of suffering from an incomparable lack of learning; for they were unable to understand even what they professed to know, and were very far removed from an exact knowledge of the Law, being utterly ignorant of what the Lawgiver had prefigured through Moses in figures. For by saying, "He was the lamp, burning and shining," he puts them to shame, as it seems, because they had not yet understood what was in the legal enigmas and of old ^B depicted in shadow. But by adding, "But you were willing to rejoice for an hour in his light," he introduces again the fact that they always place their own inclinations before the divine determination, and were accustomed to follow only their own desires. For since the Lawgiver, he says, had commanded the lamp to be lit and to shine perpetually, you were not willing for it to shine always, but only for an hour, that is, for a very short time. For while you marveled at the beginning, you extinguished the light of the lamp, as far as you were able, behaving most unreasonably toward him who was divinely sent; and you not only refused to be baptized by him yourselves, but also forbade him from baptizing others. For you sent to him, saying, "Why then do you baptize?" that is, "Why do you enlighten to repentance and the knowledge of Christ?" ^C Therefore, the Saviour brings an accusation of folly and transgression against the foolish Scribes and Pharisees, while again concurring with the words of John. When the blessed Luke understood this clearly, he rebukes their madness, saying: "And all the people hearing (the words of the Saviour, that is), justified God, having been baptized with the baptism of John. But the Pharisees and the lawyers rejected the counsel of God within themselves, not having been baptized by him."

V, 36, 37. "But I have a testimony greater than John. For the works which the Father has given me that I should perfect them, these very works which I do testify concerning me, that the Father has sent me. And the Father who sent me, he has borne testimony concerning me."

Although he was that lamp, he says, both depicted by the legal scrolls and announced by the voice of the holy prophets, ^D and was due to shine before the true light, and to announce to you that the way of the Lord and God must be prepared; yet since to you, he says, he seems a less suitable witness, even though endowed with such great virtue, on account of your unrestrained and immense folly, I now betake myself to a greater one, against which, as it seems, you will have nothing further to say: the very beauty of truth, even against your will

^A For I do not pride myself any longer in discourses or in the votes of men, nor do I think it necessary to gather evidence for myself from mere words; but I entrust my cause to things more worthy and far greater than those already mentioned, and I already illuminate it by the very greatness of my works: that I am God by nature, and have shone forth from God the Father; and that I do no injustice to my own [laws] when I change them into whatever I please, or when I transform that which was said enigmatically to the ancients from the crudeness of the letter into spiritual contemplation.

Let the lover of learning observe again that the Savior, by saying that He is excellently proven to be God by nature through His works, clearly teaches that it is impossible for divine power and operation to exist in someone—in the same way—unless that person himself is by nature God. For He is attested by His works, not in any other way, I think, than this. For if He is seen as the fulfiller of the works of Him who begot Him, and if He performs by His own power those things which would seem more fitting for Him and Him alone, how would it not be manifest to everyone that He has obtained the same nature as He, and shines forth with the properties of the Begetter, as one who, born from Him, has the same power and operation that He has?

And yet, He says that He received the works from Him, either on account of His humanity and the form of a servant—speaking of Himself in a somewhat humbler manner than was appropriate, and this by way of an economy—or by adorning, with the name of a gift, the approval and consent of God the Father in the performing of miracles. For even so He asserts that He has been sent, especially since ^B He emptied Himself, as it is written, of that dignity which most perfectly befits God, because of His love for us. For He humbled Himself, and we shall find the meanness of His humiliation consists in no other factor than that He sometimes speaks as a man.

To this conforms what is said again through the Psalmist, in His person and on our behalf, in a human manner: "But I was established king by Him upon Sion, His holy mountain, proclaiming the decree of the Lord." For He who reigns forever with the Father, who is co-throned and co-seated as God with God the Father who begot Him, does not say that He has been ordained king and lord; rather, He speaks of Himself as receiving those things which He possessed as God when He became man—He to whom the kingship does not belong by nature, but for whom both the name and the reality of lordship are certainly ^C acquired. ^D

Cap. II. That the Son is the image of God and the Father. Wherein the Jews are also rebuked, because they do not understand what were written figuratively by Moses.

V. 37, 38. "Neither have you heard his voice at any time, nor seen his shape; and you do not have his word abiding in you: because you do not believe him whom he has sent."

^A No one will see a simple meaning in this passage, but many and abstruse intellectual depths, which quite easily escape the minds of simple hearers and are grasped only by the more acute geniuses. For what reason is there, someone might perhaps ask, that when Jesus says he has a testimony from an operation befitting God, he turns to a matter far removed from the subject, when he says that the Pharisees have neither heard the voice of God and the Father at any time, nor seen his shape, nor do they have his Word abiding in them? I, for my part, and anyone else, would say that such a doubt would not be without merit. What meaning, therefore, shall we adapt to the passage before us, and what new thing shall we devise, clinging entirely to the truth, that I shall endeavor to set forth through the virtue and grace of the Spirit. It is the custom of the Savior ^B Christ, often discoursing usefully with the foolish Pharisees, to gaze deeply into their hearts, and as is fitting for God to discern what they are silently revolving in their minds, and to answer these things chiefly, and to speak words concerning them, yet to rebuke them; he does not at all go outside the series of words, but immediately encounters their counsels and thoughts, hence also showing himself to be God by nature, as one who recognizes hidden things, and searches hearts and reins. But if anyone wishes, he may receive a most manifest demonstration of this matter from the other evangelists, namely Luke and those with him. It is written, therefore, in other Gospels, that Pharisees and teachers of the law had come together from all the surrounding country of Judea. "And behold," he says, "men bringing on a bed a man who was paralyzed; and they sought to bring him in and lay him before him. And not finding by what way they might bring him in because of the crowd, they went up on the roof, ^C and through the tiles they let him down with his bed into the midst before Jesus. Whose faith as he saw, he said to the paralytic: Man, thy sins are forgiven thee. And the Scribes and the Pharisees began to think, saying: Who is this who speaks blasphemies? Who can forgive sins, but God alone? But as Jesus knew their thoughts, he answering said to them: Why do you think in your hearts? Which is easier to say, Thy sins are forgiven thee: or to say: Arise and walk?" You see how, without waiting for them to reply by speaking or to murmur, he encounters their thoughts, as God. You will find another example of this same kind ^D with the same [evangelist]. For thus the blessed Luke says: "And it came to pass on another Sabbath, that he entered into the synagogue, and taught. And there was a man there, and his right hand was withered. And the Scribes and the Pharisees watched if he would heal on the Sabbath, that they might find whereof to accuse him. But he knew their thoughts: and said to the man who had the withered hand: Rise, and stand in the midst. And rising, he stood. But Jesus said to them: I will ask you, if it be lawful to do good on the Sabbath, or evil?" Do you see again here how, having looked into the heart of those who foolishly strove to incriminate him, he said these things? Such a thing, moreover, from

the Savior ^A regarding the thoughts of the Pharisees, we may conjecture is to be contemplated in the passage before us. But if you will not be burdened to repeat what was said before, you will see that the discourse does not depart from the straight line or the due order of the subject. For from the beginning he entered into a long and extended disputation with them concerning the man who had been healed on the Sabbath, and Christ attempted to prove by various arguments and syllogisms to those who were perversely indignant that the Sabbath had been violated, that it is permitted to show mercy on the Sabbath, and to perform good unto all. And furthermore, that the law had made the rest on the Sabbath a shadow of a most worthy reality, especially since, by "breaking" the Sabbath as they would have it, or by the law being thereby most of all violated, he clearly explained that he was sent by the Father, and had witness from him, and performed all his works with the Father's consent. ^B Against these things, as is probable, they devised the following, especially since they stuck to the letter of the law, always citing the Mosaic precepts and advertising themselves as being exercised in the reading of them: "What is this that is said by him? And how is God the Father going to agree with him who breaks the law? And when did he ever bear witness, or what judgment did he pass concerning him?" For from the Mosaic writings we have known that God descended onto Mount Sinai, and his form was seen by our fathers. His voice, they say, came to their hearing; he spoke to the whole congregation: he ordered them to keep the Sabbath day, clearly commanding in this manner: "Remember the Sabbath day to sanctify it. Six days you shall labor and do all your work: but on the seventh day, the Sabbaths are holy to the Lord your God. You shall perform no work in it." And we have not heard these things from another, they say; the multitude of the fathers heard the voice divinely emitted, and after them the Word of God came to us. But who is this? Having seen them ruminating on such things, he bitterly rebukes their stupidity, ^C saying: "Neither have you ever heard his voice, nor have you seen his form; and you do not have his Word remaining in you, because you do not believe him whom he sent." For the things which were done at that time in a figurative manner, and through which the descent of God onto Mount Sinai was formed for them, they, being entirely ignorant of all these, did not grasp them as images of spiritual realities; but they had persuaded themselves that the divine nature could be perceived by bodily eyes and that it used a corporeal voice. Now, that what the Savior said about them is true, and that they never heard the voice of God the Father, nor did anyone ever see his form—that is, anything in any way similar to him—I think it worth the effort to bring forward what is written in Exodus for a spiritual investigation. ^D These are of this sort: "And Moses brought the people out of the camp to meet God; and they stood beneath the Mount Sinai. And Mount Sinai was all smoking, because God had descended upon it in fire. And the smoke ascended, as the smoke of a furnace. And the whole people were greatly amazed. And the sounds of the trumpet became loud, very loud. Moses spoke: God

^A answered him with a voice. This then is what the oracle of the most wise Moses contains. But now, I suppose, we must demonstrate that the Jews have fallen into a very ridiculous opinion concerning God, thinking that they have seen his form and truly heard the voice with which the divine nature is endowed. Come then, trusting in the grace and kindness of the Savior, let us translate the crudity of the legal letter more subtly into spiritual contemplation. For thus it will also appear that what was said to the Pharisees concerning God is true: "Neither have you ever heard his voice, nor seen his form."

That the people, therefore, are led out into the meeting of God, as it is written, is a clear sign and an image ^B that it is not possible for any to come to God without instruction and knowledge, but that they must reach an understanding of what they desire by being led, as it were by the hand, through the Law. For we shall understand Moses as the Law, according to that which was said by someone: "They have Moses and the prophets." Moreover, the fact that the people stand beneath the mountain, when God had already descended and was in it, signifies the zeal and eagerness of those who are called into service, who in no way refuse to undertake things beyond their strength or higher than their nature when God is helping them. Such, indeed, are they who are partakers of the Savior. Therefore, those who cultivate a virtue greater than human ^C say: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" For all evils are tolerable to pious men because of the love of Christ; and even if tribulation should rise up like a mountain, they will courageously overcome every danger and will not depart from the love of God.

And when God is said to descend, he appears not in a level plain, but on a mountain, and in a certain manner, in order that you may think this sort of thing to yourself: namely, that although the divine nature, condescending to our minds, offers itself to be known by us, it is nevertheless higher than what we can express in speech or attain to in thought. For the sublimity and eminence of divine ^D dogmas is signified by the mountain, which he says is entirely filled with smoke. For the discourses concerning the Deity are indeed sharp and not very clear to us, which prick the eye of the mind like smoke. Therefore, that most wise Paul, [who sees in a mirror and in an enigma]

testified to us. The Psalmist also says somewhere that God made darkness his hiding-place, signifying by the name of darkness that he cannot be comprehended; and we may rightly say that the smoke upon the mountain was a type of his incomprehensibility. But God himself descended in the form of fire, which was most necessary at that time ^B and befitted the nature of the event. For it was fitting—it was indeed fitting for him who was calling Israel through the law that was to be given to servitude and knowledge, to enlighten and to guide: and these two things are accomplished by fire. "But even the voices of the trumpet," he says, "went forth and were very strong," so that from this again, you might understand that the law was indeed promulgated by God, but not at first with a powerful voice, because of the weakness of those who were being tutored, but with a thin one, so to speak, and not possessing the full power of the trumpeter. Hence Moses also called himself slow of speech. ^C But as time went on, and those who believed in Christ were brought back from the shadow of the letter to spiritual worship, far more vehement voices went forth from the divine trumpet, as it were, sounding the saving and evangelical proclamation through the whole world. For the law, that thin and slight herald, was not heard in the land of Judea alone, nor was it announced merely from Dan to Beersheba, but his sound went out into all the earth, as it is written. What, then, is added to this? "Moses spoke," he says, "and God answered him ^D with a voice." Let the mind of the more learned be sharp again, and let it observe accurately the soundness contained in the divine oracles. For Moses speaks, and God answers him with a voice; not necessarily with his own voice (for Scripture does not say this), but simply and absolutely with a "voice," which was miraculously produced by the sound of words in a human manner. For in what work would God be powerless? Or what would he not accomplish if he willed it, and that with the greatest ease? Moses, therefore, spoke, and God answered him with a voice. And this is the type. But let us look at the truth. You have, therefore, in the holy Gospels, the Lord speaking: "Father, glorify thy Son," and the Father answering by a voice: "I have both glorified, and will glorify again." But the Savior showed that the voice was not truly that of God and the Father, by saying to those who were present at the time: "This voice came not because of me, but for your sakes." You see how he clearly asserted that a voice had been formed, since one must not think that the divine nature used a voice produced by sound, although it adapts itself to our usages, and speaks to us economically by a special dispensation. These observations have again been necessary for our discussion at this time. For we have reckoned that it is entirely necessary for those who have read this to appear to be telling the truth about Jesus, when he is found saying to the Jews concerning the [Father's own generation: "You have neither heard his voice at any time, nor seen his shape, and you have not his Word dwelling in you, for you do not believe him whom he has sent."]

^A For that the Pharisees, puffing themselves up with excessive arrogance, feigned that the divine Word was with them and in them, and blindly held that they had attained to an admirable wisdom, the very Spirit of Christ will testify through the prophet Jeremiah, saying to them: "How will you say, 'We are wise, and the Law of the Lord is with us'? In vain has the lying pen of the scribes been made; the wise men are confounded and dismayed and taken; behold, they have rejected the word of the Lord, and what wisdom is in them?" For how shall they who have rejected the living and subsisting Word of God not be taken, as they have not received the faith in him, but have brought dishonor upon the character of God and the Father, and have refused to contemplate his most true image through his godlike authority and power? ^B For we cannot grasp the divine and ineffable nature in any other way, according to what is possible for us, than through the things it performs and accomplishes. Therefore, indeed, Paul bids us proceed from the magnitude and beauty of created things, by a certain likeness, to the contemplation of the parent of all things. Furthermore, the Savior leads us to his own comprehension with these words: "If I do not the works of my Father, do not believe me; but if I do them, even if you do not believe me, believe my works." ^C And he quite rightly reproved his own disciple (this was Philip), who thought that God and the Father could be beheld in some other way, when it was possible to contemplate his immutable image, which accurately expresses in itself the One who begot it. And therefore he said: "Have I been so long with you, and you have not known me, Philip? He who has seen me has seen the Father."

V, 39-40. "Search the Scriptures, because you think in them to have eternal life, and they are they which bear witness of me. And you will not come to me, that you may have life."

The common and trite exposition of this text persuades many to think that it was spoken by our Savior to the Pharisees in the imperative mood—that it is necessary for those who search the divine Scriptures to mine them for the testimonies concerning him unto life. But since he placed the conjunction "and" in the middle, and joined the words, "And you will not come to me," it is manifest that he signifies something else, related indeed to what was said before, but containing something slightly different. ^D For if it were to be understood in the imperative, how could we not say that it is necessary, according to this manner of speaking, for example, to say the whole thing thus: "Search the Scriptures, because you think in them to have eternal life, and they are they which bear witness of me; and after you have searched them, come to me"? But he reproaches those who are unwilling to come, even though they have been led by the hand; for he says, "And you will not come to me." We shall read it, therefore, looking toward what is more useful and consistent with what has been previously stated, not as an imperative, but rather as one of assent and indication. Moreover, the meaning of this passage will be as follows: when he saw that they, from the writings of Moses, were ignorantly [acting] against him...

gathering grounds for contradiction, and seeking nothing else, nor even accepting what might dispose them to the faith that was required, he necessarily demonstrates again that their labor in this search is useless and profitless, and he clearly refutes them for making use of a great and most beneficial thing in a way that is not becoming. For what is the use, tell me, since you search the divine Scriptures, as you say, thinking that through them you will ascend to eternal life? And yet when you find these same Scriptures bearing witness to me, and calling me eternal life, you do not wish to come to me, that you might have life. Therefore, he says, you do not understand that you are suffering the greatest loss to your own souls from the very source whence you ought to be saved, sharpening yourselves solely for the sake of contradicting from the Mosaic words, while not even admitting into your own mind those things by which you might gain eternal life. That the discourse, both in the Law and in the holy prophets, strongly concerns the life according to nature—that is, the Only-Begotten—is, I think, evident to all those who are studious.

V, 41, 42. I receive not glory from men, but I have known you, that you have not the love of God in yourselves.

He perceives again, or rather he sees in a way ^B fitting to God, the stiff-necked and intractable crowd of the Pharisees being stung, not entirely because of what he faulted them for regarding their search of the divine Scriptures, but rather because of his saying: "You do not wish to come to me." For they believed that, for the sake of the Savior, one could grasp and hold onto what they themselves were suffering so easily. For they thought, as was likely, having been overcome by such great folly, that the Lord was already conspiring against them for power ^C and desiring to procure for himself the honors from all by inviting them to become his disciples. Having taken into their minds such a suspicion as this, they expected that they were about to be cast down from the authority they held over the nation; they were stung not a little to see the heir willing to demand the fruit of the vineyard. Wherefore, again, as far as their anger and the jealousy they felt over these things were concerned, they were all but saying what is written in the gospel parables: "Come, let us kill him and we shall have his inheritance." ^D Therefore, by removing the suspicion that had been sown in them out of foolishness, and by rooting out beforehand the shoots of jealousy and wickedness, he says in plain speech: "I receive not glory from men." For I do not call my hearers to my own teaching, he says, for the sake of courting honors from you or from others, as you do, nor would I take such a reward for my teaching, having the most perfect glory from myself, to which this glory of yours is far inferior; but I said that you do not wish to come to me because I clearly know that you have not the love of God in yourselves. For being void of the love for God, he says, how could you come to me, the only-begotten God who has appeared from God?

^A V, 43. *I have come in the name of My Father, and you do not receive Me; if another should come in his own name, him you will receive.* Lest the Pharisees should think that insults were being cast upon them by the Lord when He says, "You do not have the love of God in yourselves," He immediately adds that which demonstrates this statement to be true, and cites the foregoing as well. For, He says, so that I may not be proven a liar when I declare that you are destitute of the love for God, I will make this plain to you by one fact. For I have come in the name of My Father. I am always urging you to do everything for the glory of God and the Father; but you, because of your incredulity, have cast off Him who came from above and proceeds from God. Yet you shall by all means receive (for I know, as God, things that are to come) the one who uses a false name, who will not refer the glory to God and the Father, and who will demand faith from you but will attribute it to his own name. Hence I believe the blessed ^B Paul also truly speaks that word concerning the Jews and the son of iniquity: "Because they did not receive the love of the truth that they might be saved, for this reason God will send them the working of error, so that they should believe the lie, that they all might be judged who have not believed the truth, but have consented to iniquity." Hence, therefore, it is clear that the Pharisees were not struck by the Saviour with idle words, since what was said refers to a prophecy of a future event.

V, 44. *How can you believe, who receive glory from one another, and do not seek the glory that is from the only God?* He reproves the Pharisees, who were covetous of human glory and power-seeking, obscurely hinting that they act most wickedly, ^C who rashly attribute the illnesses of their own souls to God, who is in no way capable of being ill. Then He shows that, because they cling tenaciously to the love of vain glory, they suffer the loss of the most excellent thing—namely, the faith in Him. This is exactly what Paul also appears to have said to us clearly: "For if I were still," he says, "pleasing men, I would not be a bondservant of Christ." Therefore, it is natural for those who hunt for honors from men to fall, as if by necessity, from their heavenly glory and that which proceeds from God alone, as the Saviour says. By saying "only God," He is again contrasting Himself with the gods of the gentiles, and not excluding Himself from the honor of that One. For the fullness of the holy and consubstantial Trinity, as we have often said, coalesces into one nature and glory of divinity. ^D

V, 45. *Do not think that I will accuse you to the Father; there is one who accuses you, Moses, in whom you trust.* After having said that the Pharisees pursue a life more ambitious than pious, and because of this have fallen into an obstinate incredulity, He says that they will also be accused by Moses himself, in whom they were nevertheless accustomed to take marvelous pride. And certainly, when the man blind from birth was saying to them: "Do you also wish to become his disciples?"

they cried out immediately: ^A "You are his disciple, but we are disciples of Moses." Moses himself, therefore, he says, in whom you have placed all your hope, will accuse you and will cry out against your inherent arrogance before God, being despised along with the others. Nor indeed do we suppose that those who disobey Christ are to be considered blameless before him, due to his saying to the Jews: "Do not think that I will accuse you before the Father." For what shall we say when we hear him saying: "Everyone therefore who shall confess me before men, I will also confess him before my Father who is in heaven; but whoever shall deny me before men, I also will deny him before my Father who is in heaven?" ^B Shall we not reasonably suppose that those who are denied by Christ will eventually be accused before God and the Father because of this denial? To no one, I think, is this obscure. Therefore, the Jews are by no means free from being accused, having denied Christ through a long incredulity; but this statement is most aptly suited to them. For since they cast off his admonitions, and holding his divine and heavenly teaching in no regard, they proceed to what they believe is the necessity of observing the precepts of Moses, so that it is possible to see them openly crying out: "We know that God has spoken to Moses, but as for this man, we do not know where he is from," for this reason he necessarily points out that they sin against Moses himself, in whom they take such marvelous pride, and he says that there will be no need of any other accuser, ^C and that the law of Moses alone will suffice for them to be justly accused, even if the voice of the Judge, that is to say, of Christ, should fall silent.

"For if you were believing Moses, you would believe me. For he wrote about me."

[John 5:46]

Having said that the Jews would be accused by the all-wise Moses, and having endured the writing on account of their unbelief in him, he usefully adds these words, teaching that he does not rebuke them in vain, or at least removing from himself the imputation of being abusive. For it clearly seems that he is speaking the truth. Therefore, he says, be it so: reject my words; I will bear it, and I will suffer that I am less believed. Receive your Moses; ^D apply faith to him whom you respect, and you will recognize Him whom you despise through ignorance. Break open the types that are laboring to bring forth the truth. For I am foreshadowed in his books. Therefore, he says, Moses himself will accuse you when he sees you not believing the things written concerning me.

Perhaps it would have been worthwhile to proceed to the rest after explaining the meaning of the proposed text, leaving the investigation of the Mosaic figures to those who are studious. For the books of Moses are full of such figures, and many things are brought forward in them, but are difficult to understand, and with subtle and hidden con-

- ^A templations, and are laden with deepest mysteries. But that we may not appear to yield to sloth, or to shrink from such an admirable labor, and thus unjustly attribute the difficulty to the Mosaic writings, we shall apply ourselves to this task, knowing what is written: "The Lord will give power to them that preach the gospel with much might." And since the discourse on these matters is long, as we have said, and since the all-wise Moses, through many figures, played the prelude to the mystery concerning Christ, we do not think that we ought to heap up an immeasurable crowd of them for our readers; rather, selecting one from among them all, we shall strive to demonstrate clearly that our Savior truly spoke when He said to the Jews: "If you believed Moses, you would believe me, for he wrote of me."

Cap. III. That Moses proclaimed the advent of the Savior. From Deuteronomy, concerning Christ.

"A prophet will the Lord thy God raise up unto thee from thy brethren, like unto me; him you shall hear. According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying: We shall not add to hear the voice of the Lord our God, and we shall not see this great fire any more, lest we die. And the Lord said unto me: Everything that you have spoken is well. I will raise them up a prophet from among their brethren, like unto thee, and I will put my words in his mouth, and he shall speak unto them even as I shall command him. And the man who will not hear whatsoever that prophet shall speak in my name, I will take vengeance on him."

Deuteronomy contains a certain repetition and, as it were, a recapitulation of the Mosaic books. Therefore, one cannot say that we take from it the type and image of the legal priesthood. Nevertheless, since we are not accustomed to act foolishly, as many of us as think aright for the sake of Christ, we shall tell our readers, by ^C unlocking the meaning of the proposed text. Behold, again, the mystery concerning Christ is openly proclaimed to us, skillfully fashioned from the likeness of Moses through a most subtle contemplation. "For a prophet," he says, "will the Lord our God raise up unto you from thy brethren, like unto me." And interpreting this himself, and very promptly, he wisely adds what kind of contemplation is introduced by the imagery concerning him: "According to all that thou desiredst of the Lord thy God in Mount Sinai in the day of the assembly, saying: We shall not add to hear the voice of the Lord our God, and we shall not see this great fire any more, lest we die." For he asserts that he himself was then called a mediator, when the congregation of the Jews could not yet look upon things above nature, and therefore prudently refused what exceeded their strength. But that was, of course, the vision of God, terrifying with its unusual appearance and the immense and intolerable sounds of trumpets. Therefore, the mediation of Moses ^D

^A was instituted as medicine for the infirmities of the people who were of that time. Transfer this type back to the truth, and you will understand Christ as the mediator between God and men through these things, ministering to the teachable with a human voice, when for our sake He was born of a woman, the ineffable will of God and the Father, known to Him alone, inasmuch as He is also understood to be Son from Him and Wisdom, knowing all things, and even the depths of God. For since it was not possible for us to behold with the eyes of the body the pure and naked divine and ineffable glory of the essence that transcends all things—«For no man shall see my face,» He says, «and live»—of necessity the only-begotten Word of God was conformed to our infirmities, having been clothed in this mortal body according to the ineffable plan of the dispensation, and manifested to us the will from above, that is, of God and the Father, saying: ^B «All things whatsoever I heard from the Father, these I report to you.» And again: «I have not spoken from myself, but the Father who sent me, he has given me commandment what I should say, and what I should speak.» Therefore, as regards the image of mediation, Moses may be considered a type of Christ, indeed ministering well to the sons of Israel the things ordained by God. But the mediation of Moses was ministerial, whereas that through Christ is free and more mystical, inasmuch as He naturally touches the things of which He is mediator, and pertains to both—both to the humanity, of which He is mediator, and to God the Father. For He was by nature God as Only-begotten from God, not separated from the substance of the Begetter, and existent in Him, in that He is also understood from Him. He was also man, insofar as He became flesh, making Himself like us, so that through Him that which was by nature far separated might be joined to God. When, therefore, Moses says: ^C «The Lord will raise up for you a prophet like me,» you shall not understand it otherwise than in the way we have just said; since God Himself also confirms the argument regarding this, saying: «Everything that they have spoken is right. I will raise up a prophet for them like you, and I will put my words in his mouth; and he shall speak to them all that I command him.» For the Son «upholds all things by the word of his power,» as Paul says, and reports to us the voices of the Father, inasmuch as He has been appointed mediator by Him, according to what is sung in the Psalms, as if from Christ Himself: «But I have been appointed king by him upon Sion his holy mountain, proclaiming the decree of the Lord.» But if it pleases anyone to inquire into the manner of that likeness also from other considerations, he will understand the legislator through these words, «like me,» and will bring forward for proof that which is said: ^D «It was said to the ancients: You shall not commit adultery; but I say to you: You shall not covet.» Similarly, through these words, «like me,» he will understand Him as a certain kind of guide and leader to the understanding of the things that are in the will of the Father, and through which the path to the heavenly kingdom is paved.

^A Just as, therefore, the blessed Moses also appeared as a teacher of legal instruction to those of old, everywhere appending to his own oracles: "That you may live for a long time, and the Lord your God may bring you into the land which He swore to your fathers." And since he added to those things said: "And the man who will not listen to whatever that prophet will speak in my name, I will take vengeance upon him," let the ignorant Jews, hardened in the utmost obstinacy, at length understand that they are willfully calling destruction down upon their own heads. For they will be subject to divine wrath, receiving as the wages for their insolence against Christ the loss of every single good: "For if you had believed Moses, you would have believed Me; for he wrote about Me."

V, 47. *But if you do not believe his writings, how will you believe My words?*

One might not undeservedly think that there is great obscurity in these words. For one could—and not without reason—falsely suspect that the Mosaic writings excel the words of the Savior. ^B For the discourse seems in a way to suggest this, and unless we look into the matter more carefully, it attributes more authority to the writings of Moses than to the words of the Savior. For when He says: "But if you do not believe his writings, how will you believe My words?", it leaves one with the impression that his writings are superior to His own discourses. But the very nature of the matter will show that this explanation is full of the utmost folly. For how could the Mosaic writings be considered to excel the words of the Savior, when they were only types and shadows, while the words of Christ are the truth? And certainly, it would perhaps not be difficult to spin out a long discourse on this subject; but as for matters that are very manifest and carry their own proof—not from elsewhere, but from themselves—I think it is superfluous to discuss whether they are right or wrong. ^C For why should anyone dwell on explaining subtleties of this kind, and with untimely prolixity cut into minute parts things that contain no difficulty in themselves? Therefore, the sense of what is said by the Savior is of this kind. If, He says, you have the law written by Moses, and you are assiduously occupied with his writings, yet you count it as nothing to transgress them, drowning in a vast oblivion what you have often read, how could you be more fair-minded toward My discourses, or how could you show yourselves more ready and eager to receive what I say, you who do not sit with them often or always, but hear them as if in passing, and have scarcely admitted them once into the ears of your body? ^D You will either understand them in this way, or surely (for curiosity in these matters is useful and good) you will say that the Mosaic writings contain a certain instruction and typological form of the mysteries of Christ, and that the elements shadowed forth in them are like certain parts of the knowledge of Him, of which we have spoken at greater length before.

^A And he brings in a certain formation through symbols of the mysteries in Christ, and as it were certain elements of the knowledge concerning Him, those things which are shadowed forth in that [Law], which we have also indicated more fully through the things already examined. Christ is the end of legal instruction, according to what is written, Christ is the fullness of the law and the prophets. He says, therefore, those who do not accept the elements of the beginning of the oracles of God, and who foolishly reject the law which leads by the hand through the clearer letter, how would they ever attain to a more perfect knowledge? Or how would that which is greater still be acceptable to them, when the small and inferior thing is not grasped at all?

CAP. IV

I consider it necessary to say this first to those who are listening: that the Lord does not appear to make His departures from Jerusalem without some highly necessary cause. Indeed, He arranges something in almost every one of them, and He describes the mysteries in the nature of things as if on a tablet. What, therefore, is the purpose of this migration, and what is signified by it, we shall make clear in its own proper time, when we have arrived at the end of the chapters. For after dividing each point little by little, and interpreting what is useful from the Scriptures, and thus placing it before those who will read for their understanding, we shall bring in the final contemplation upon the whole matter, summarizing concisely what has been said in many parts. But what is now in our hands, I think should be addressed first. "After these things," He says, "Jesus went away beyond the sea of Tiberias." It must be investigated not carelessly what these things are, after which He says He went away. ^C Christ had shown Himself to be a wonderful Physician in Jerusalem. He had healed a man who had been sick for thirty-eight years, not by applying a remedy, nor by having devised a curative aid for diseases, but rather by his word, as God, with all-working power and with a sign befitting God. "For rising," He says, "take up your pallet, and go to your house." But because it was the Sabbath, the Jews—sick with the grossness of the letter—are foolishly indignant, they who are more bound by their innate irrationalities than he was by his sickness, they who suffer from a sluggish inactivity regarding all good things, they who are paralytics in mind and loosened in constitution, to whom it might justly be said: "Strengthen the relaxed hands and the paralyzed knees." They are indignant, saying that the honor due to the Sabbath ought to be kept even by the Lawgiver Himself; they condemn Christ as a transgressor, not accepting what is written: "It is an ungodly thing to say to a king, 'You do unjustly.'" ^D Against these, the rebukes from the Savior were sharp; and a long and extended argument was prepared,

^A That it was legislated in shadow for those of old that there should be rest on the Sabbath, and that the Son of man is Lord of the Sabbath, is clear; but those who are fit for none of the virtues, but are most ready for every crooked way, oppose Him who teaches what it was necessary to learn, and they even thirst for the blood of the Wise One, rendering Him evil for good, according to that which is written.

After these things, therefore, that were done and said, the Lord departed from Jerusalem, as it were by some necessity; and since the Passover of the Jews was near, as we shall find in what follows, He crossed the sea of Tiberias, or the lake, which is so called in the region of the Jews. But since I have just said what it was that especially impelled Him and forced Him to withdraw to other places, and such that were so far distant from Jerusalem—namely, that the Passover of the Jews was near—I think it must be shown that Jesus quite rightly did not wish to be found in Jerusalem at that time. ^B For the Mosaic law commanded the Jews from all the surrounding region to travel to Jerusalem, that they might celebrate there the typical feast of Tabernacles. And from this the spiritual man will understand the gathering of all the saints into Christ, when, after the resurrection of the dead, they shall be brought together from the whole world into the city above, the heavenly Jerusalem, there to give thanks for the true Tabernacles, that is, for the solidity and permanence of the bodies, when corruption has been destroyed, and death has fallen into death.

But if we look at the historical truth of the matter, it is certain that an innumerable multitude was accustomed to go up to Jerusalem, and it is probable that at that time especially the Pharisees had great influence among the people, pretending to defend the Law and declaiming before so great a multitude against Him who transgressed the Law, or who appeared to them to transgress it. For it is by no means difficult to stir up an innumerable crowd of the common people, when one declares that they have been treated with injury and seeks to incite them against those who have inflicted no injury at all. For like water or fire, it is carried hither and thither by a reckless impulse, and invades everything that gives way to its hostility. ^C Since the Lord was not ignorant of these things, He withdrew Himself with His disciples from Jerusalem and went across the sea of Tiberias.

And that He rightly avoided the Jews by whom He was demanded for slaughter, we shall recognize again from these things. For the blessed evangelist declares it in these words: "After these things Jesus walked in Galilee; for He would not walk in Judea, because the Jews sought to kill Him." But perhaps someone might ask: I admit that He did not wish to stay in Judea, lest He should suffer a premature death; but why He also avoids the feast, I do not yet understand. Therefore, those who were thought to be His brethren approach Christ in Galilee, saying: "Depart hence, and go into Judea, that Thy disciples also may see the works that Thou doest." To whom the Lord: "Go ye up unto this feast day; I do not go up unto this feast day, because My time is not yet fulfilled." ^D It is clear and manifest, therefore, that the Savior departed from Jerusalem, not because He went thence of His own accord, but because the impious [plots] of the unbelievers

^A But those [so-called] brothers approach and say to Christ in Galilee, "Leave here and go to Judea, so that your disciples may also see the works that you are doing." But the Lord says to them, "You go up to the festival; I am not going up to this festival, for my time has not yet fully come." It is therefore evident and clear that the Savior departed from Jerusalem, not having set out on that departure from there as a result of his own choosing, but rather abhorring the abominations of those who disobeyed, and evading the savagery of his persecutors with tact, and by artifice turning aside the arrow of envy.

He turns aside again, although he could have suffered nothing even had he been present, so that he might set down for us a pattern—not of cowardice, but of piety and love for one’s neighbor. For as if guided by a pattern toward the knowledge of a useful matter, we shall learn that when enemies persecute us, even if no harm at all appears to come from our presence, if we withdraw—and in this way dull the first onslaughts and remove ourselves from their fury—we shall find their anger finally settled, and we shall cut off their injury, showing more regard for those who are hostile to us than receiving it [in return]; which is, as is apparent, not to seek our own things, but the things of others. It is the duty of love, therefore, not to resist those who devise evil against us. Nor should we, because no harm can be brought upon us even if we are present, exacerbate their spirit while they are indignant that they are inferior to our strength. “Love, therefore,” as Paul says, “does not seek its own things,” ^B which was clearly in Christ.

If, however, you look deeply with the eyes of your mind at what is written here, you will marvel at the most excellent economy in the departures of our Savior, I mean those from Jerusalem. For he is often driven out by the madness of the Jews, but in lodging among those of other races, he seems to find safety among them and to be treated with the honor he deserves. By this act, he gives the better vote to the Church of the Gentiles, and convicts the godlessness of those from Israel through the piety of others, and demonstrates the cruelty of the former through the humanity of the latter, so that they might justly be seen to be cast out from the promise made to the fathers.

Furthermore, when the Lord departed from Jerusalem, he did not lodge in one of the neighboring cities or tarry in the bordering villages, ^C but went across the Sea of Tiberias, as if by a most evident act he were threatening those who had decided to persecute him impiously, that he would depart so far from them and remove himself from the whole nation, that he would make the path of repentance toward him, in a way, inaccessible to them; for the sea is not passable to the feet of men. Something of this sort will also be found to be said to them in what follows: “You will seek me and you will not find me, and where I am going, you cannot come.” For to those coming to Him through faith, the path of righteousness is most smooth and easy, and has no roughness; but it is rough and steep—indeed, entirely inaccessible—to those who provoke Him, as it is written by one of the holy prophets: “Therefore,” he says, “the path of the Lord is straight, and the just shall walk in them: but the un-

^A The path of righteousness, however, is rugged and steep, and indeed altogether impassable for those who provoke Him, according to what was said by one of the holy prophets: "For the ways of the Lord are straight, and the righteous shall walk in them, but the ungodly shall be weak in them." Therefore, just as the path that is conceived as leading to Him is difficult, or rather impossible for the Jews, the space of the sea intervening signifies this, since God also promises to block the ways of the ungodly soul, saying through the prophet: "Therefore, behold, I will hedge up her way with thorns, and she shall not find her path." What, then, the thorns signified in those things, that the sea also signifies here, separating the one who has been insulted from those who have chosen to rush against Him recklessly, ^B and dividing the holy one from the unholy.

But this type seems to hold for us yet another mystery, hidden as if in labor pains. For when Israel was being led out of the land of the Egyptians, Pharaoh pursued them, being exceedingly sharp, and goaded by the unexpected prosperity of that nation, he hastened to dare the utmost out of envy and grief by the law of battle; for he followed, thinking he could force back into slavery those who had only lately and with difficulty escaped the servitude under him. God, indeed, brought them across through the midst of the sea, but he, pursuing vehemently and neither enduring to slacken his anger at all, nor persuaded to cease from fighting against God senselessly out of sheer rage, was drowned with his whole army in the very midst of it, but Israel alone was saved.

But let there now come into our midst Moses, who previously lamented the madness of the Jews, and let him speak to them, indignant at the wicked deeds done against Christ: "O perverse and adulterous generation, do you thus return this to the Lord?" Do you drive away beyond the sea Him who led you through the midst of the sea and the violent waves, and do you not blush to pursue Him? ^C It is your turn, then, oh Jew; the sea will finally swallow you up. For death awaits those who pursue, not those who flee, and what was then in them is now to be seen in Christ and in the ungodly Jews. The divine David also chants to us somewhere: "Let not the storm of water overwhelm me, nor let the deep swallow me up," indicating by these words the most grievous shipwreck of the Synagogue of the Jews, and he shrinks from being swallowed up at the same time into the deep of ignorance. But the Egyptians and their king suffered the loss of their bodies only. The Jews are punished more severely, being deprived of what is more excellent: for they suffer the loss of their soul, receiving the rewards in proportion to their own misdeeds. For Pharaoh was punished rightly, as he attempted to oppress a free people with servitude; ^D but, conversely, Israel is punished justly, for he disdained to serve the Lord of all; and the place of tyranny which that one held toward him, he himself is found to hold toward God out of great pride.

It should be noted, furthermore, that He calls the Sea of Tiberias a sea, following the words of divine Scripture: for the Creator called "the gatherings of the waters seas." Often, however, even those outside the faith use this term indiscriminately, so that some do not hesitate to call a lake by the name of a sea.

^A A great multitude followed him, because they saw the signs which he performed upon those who were sick. And Jesus went up into the mountain, and there he sat with his disciples. And the Passover, the feast of the Jews, was near.

For when Christ had departed from Jerusalem, according to what is said in the prophets: "I have forsaken my house, I have left my heritage," because he had spurned the disobedient and stiff-necked people of the Jews and had offered himself to the Gentiles, then a great multitude followed him. He goes up into a mountain, by all means for that very reason which he had previously stated: "And I, if I be lifted up from the earth, will draw all men to myself." For he was lifted up from the earth, even when he ascended the cross for us. And he was lifted up again in another way, as if having ascended a mountain, to God-befitting honor and glory. For we do not despise him as a man after the manner of Israel, but we adore him as God, and Savior, and Lord. For among them he was considered merely a lowly person, and ^B nothing at all; and so they did not shudder to call him a Samaritan, and those who mocked him more deferentially called him the son of the carpenter. But among those who believe in him, he is admired as a worker of great things and as God, as the doer of miraculous deeds. For you hear how a pious purpose existed in those who followed him. For because they saw the signs which he did upon the sick, for this very reason they supposed that they must follow him most fervently, as they were being led from the things being performed, by analogy, to the knowledge of the performer, and from the God-befitting power, naturally conceiving the Son who is invested with this power. And the Savior bade us walk by this path toward the faith in him. "For the works," says he, "which I do, these very works which I do bear witness concerning me." And again: "If I do not the works of my Father, believe me not. But if I do, even if you do not believe me, believe the works." As then from the magnitude and beauty of the creatures the author and maker of them, God, is recognized, ^C so from the divine signs, according to the same disposition of thoughts, the finisher of bodies is seen, and the faith of those who follow might justly be admired.

I myself believe that a somewhat more subtle and not simple meaning lies hidden in the things said. For we see the evangelist saying not only that those who followed Christ were lovers of seeing, but also indicates what kind of signs they deservedly marveled at. For he adds, "Which he performed upon those who were sick," in order that through these he might show the mind of those who follow to be contrary to that of the Jews. For the latter irreverently grow furious because he healed the paralytic, but the former marvel at him not only because he is present doing these things, but they even accompany him when he departs, as a worker of miracles and as God. Let us therefore flee the ignorance befitting the Jews, we who have ascribed our name to Christ the Lord, let us attend upon him through patience, which the most wise disciples ^D did steadfastly, and let us never be torn away or desert the order, but in reality together with Paul let us exclaim: "Who shall separate us from the love of Christ?" Let us therefore follow

^A him, both when he is persecuted and when he flees the perversity of those who fight against him, so that we too may ascend into the mountain and sit there with him—that is to say, so that we may spring forth into a glorious and most illustrious grace by reigning together with him, just as he himself said: "You who have followed me," in my temptations, "in the regeneration, when the Son of man shall sit on his throne of glory, you shall also sit on twelve thrones, judging the twelve tribes of Israel." I believe this is to be the meaning signified by the statement that the disciples sit beside Christ after they have ascended the mountain.

VI, 5, 6. *When Jesus therefore lifted up his eyes, and saw that a great multitude came unto him, he saith unto Philip: Whence shall we buy bread, that these may eat? And this he said to prove him: for he himself knew what he would do. Philip answered him.*

Again, Christ establishes here a most excellent lesson, and one most fitting for his most holy men, his disciples, teaching that hospitality must be practiced fearlessly even in the greatest distress, and that all hesitation must be driven far away; rather, we must hasten toward that virtue with all our heart. For what can be greater for those who know and desire to acquire supernal friendship for themselves as is fitting? Indeed, when a not inconsiderable crowd and an innumerable multitude had flowed into those places like water, ^B he ordered that food be prepared immediately so that they might eat. There was truly no doubt that anyone, however wealthy, would be deterred from receiving such a great multitude; but Christ signifies that it is not at all difficult to direct our zeal toward a few, but he wishes us to address even those things that exceed our expectations with a noble spirit, confirmed by confidence in him to undertake any good.

If, therefore, the history of the matter is considered, the force and reason of what has been said does not miss the mark; but when these things are transferred again to spiritual contemplation, and the thick covering of the type is cut away, we can now say more openly that God, in a way, from a mountain—that is to say, from his sublime and divine foreknowledge—foresees those who inquire after him with good zeal and faith, according to that which was said by Paul: "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren." ^C Christ therefore lifts up his eyes, signifying that those who love him are worthy to be looked upon by God, just as also in the manner of blessing it was said to Israel: "The Lord lift up his countenance upon thee, and give thee peace." But that grace does not consist in the looking alone; rather, the blessed evangelist shows the Lord providing for the crowd by preparing food and feasts, so that you may understand from this again what is written in the Proverbs: "The Lord will not kill ^D [the righteous] with famine."

^A He will present Himself, just as bread from heaven, and will turn away the souls of those who fear Him. He prepares for them everything sufficient for life, just as it was said in the Psalms: "You have prepared their food, for so is your preparation." And Christ Himself says somewhere: "Amen, amen, I say to you, he who comes [to me] shall never hunger." For He will bestow, as we have already said, the foods which are plainly from heaven, and He will lavish forth the multiform grace of the Spirit. He is, moreover, prepared to give food to those who approach Him, not even waiting for them to ask. For we do not know what we should pray for as we ought, but He offers it in advance, those things which keep us for eternal life.

He says therefore to Philip: "Where shall we buy bread?" It is necessary to see why he says this to Philip, even though the other disciples were standing by and remained with Him. ^B Philip was indeed inquisitive and eager to learn, but not very sharp in being able to intuitively grasp the more divine things. You might learn this, if you reflect within yourself that, after having followed the Savior for a long time, and having received many proofs regarding His divinity, and having gathered a most abundant knowledge of Him through both deeds and words, yet, as if having learned nothing as of yet, in the final times of the dispensation he says to Jesus: "Lord, show us the Father, and it is enough for us." But as he had spoken guilelessly, he was very well instructed. "Have I been with you for so long a time, and you have not known me, Philip?" says Christ. Since, therefore, he was somewhat duller in understanding, and slower than he should have been in approaching the grasp of more divine matters, He puts the question to him, training the disciple in faith. For it is this that is signified by the word "tempting," ^C even though, as the blessed evangelist asserts, He Himself knew what He was about to do.

But when He says, "Where shall we buy," He points out the contempt for money on the part of those who were with Him, and their voluntary poverty for the sake of God, as those who did not even have the means to buy necessary food: and at the same time He effects something else through this by a special plan. For that word, "where," is not placed there in vain, as if it were said to those who had been careful to bring nothing at all, but who were also accustomed to despise money entirely. Therefore, having very skillfully excluded and cut off trust placed in money, He urges them almost to the point of realizing that food must be created by the ineffable virtue and power of the Lord, if, when there is nothing of provisions, He nevertheless wishes to feed the multitude that had flocked to Him. For this one thing remained, and He exhorted them from then on to look to the only hope, ^D according to that of the Greek poet: "... the iron wound of necessity."

"Two hundred denarii's worth of bread is not sufficient for them, that every one might take a little."

^A The mind of Philip, then, does not grasp that Jesus can do all things, and that easily; but when he heard, "Whence shall we buy?" he is immediately seized by the desire to test Him, and dreams only of money, since he thought that the matter could not be accomplished according to its nature in any other way than by the common and well-trodden path, namely, by incurring great expenses. Therefore, if we look to the contempt for money of the disciples, and their penury in all things, and the mind of Philip itself, to which the immense dignity of our Savior was not yet perfectly manifest, such liberality toward the multitude cannot be exercised. But it does not happen in that way; rather, whatever finds favor with the Savior attains its end. For what is impossible with men is possible with God ^B, and the power of God is on all sides greater than the order of natural things, for it is able to perform all things in a marvelous way, even those things which exceed our intellect.

V, 8, 9. *One of his disciples, Andrew, Simon Peter's brother, saith unto him, There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? And Jesus said...*

He thinks and reasons in a way consistent with Philip, and is himself proved to have an opinion of the Savior Christ that is in some sense akin. For since he had not recognized His power, nor had he grasped from the preceding miracles that Jesus could do all things, and that most easily, he indeed points out what is with the lad, yet he falters in faith: "For what are these," he says, "among so many?" And yet—for we must not now speak remissly, but must strenuously recall to memory the things that have already been done marvelously—we must reflect that to create food from nothing, and to multiply divinely the few fishes that were found, is not at all alien to Him who changed the nature of water into wine, who healed the paralytic, and who put to flight so long-standing a malady with one word. For He who was able to do those things, how would He not also accomplish this? Wherefore, that pair of disciples answered in a way somewhat more feeble than they ought. ^C But here it must be observed again that it is often not useless for the saints that they seem to have fallen slightly; rather, it has something annexed to it which conduces to the nature of the matter, in regard to which their infirmity is noted. For when the aforementioned holy disciples thought to themselves and openly said—the one, that two hundred denarii’s worth of bread would not be sufficient for them so that everyone might take a little; the other, concerning the five loaves and two fishes, "What are these among so many?"—they in some way elevate the miracle with these words and render the power of the Savior more illustrious, signifying that the multitude was about to be satisfied, and the force of incredulity yields to a good testimony concerning Christ. For by the very things they confessed—that such a sum of money would be required even to feed the crowds in a meager fashion— ^D

by these very things they proclaim the ineffable power of Him who satisfies, when indeed even when nothing was at hand (for what were those things that remained with the lad, as ^A Andrew said, among so many?), it most abundantly exceeded the services of charity toward the crowds. We shall find a similar slenderness of faith in the case of the most wise Moses in the desert. For the Israelites were weeping, and, inflamed by a wicked craving for the tables of Egypt, they dreamed of impure pots of meat, and of onions and garlic and the vulgarity of such base things, carried away by an immense pleasure and, in their contempt for divine goods, they rose up against their mediator and instructor Moses. But God was not ignorant of the matters over which the multitude was hastening to wail, and indeed He promised that He would provide them with meat. But since that promise was made in the desert, and if one considers the capacity of the human mind, that matter seemed in a way impossible, Moses approaches and cries out: ^B "The people are six hundred thousand footmen, among whom I am; and have you said: I will give them flesh to eat, and they will eat for a month of days? Shall the sheep and the oxen be slaughtered for them, and will it suffice for them?" But what did God reply to this? "Shall the hand of the Lord not suffice?" For what could God not do? Wherefore, one might rightly say concerning the words of Philip and Andrew: "Shall the hand of the Lord not suffice?" We, however, having taken the nature of the matter as an example, let us conclude that unbelief is the extreme of diseases and evils, and if God does anything, or promises that He will do something, let it be accepted immediately with simple faith, and let not God be accused because of our ^C imbecility in being unable to grasp by thought how those things that surpass us are to come to pass. Furthermore, it becomes a good, wise, and sound person to bring into his mind that the eye of the body does not perceive as much as one might wish, but as much as is possible and as the mediocrity of our nature allows; but things that are set at a very great height, even if one attempts to see them, he cannot discern, grasping only the thinnest and barely perceptible sight of them. Understand the human mind in the same way for me: for it reaches and extends only to the limits granted to it by the Creator, even if it be entirely purified; for it will discern nothing of those things that are situated above it, but will yield, even if unwillingly, to things above nature, being in no way able to comprehend them. By faith, therefore, and not by investigation, are those things that ^D are above us grasped; and as he who believes is commended, so he who falls into the contrary is not without blame. And of this fact the Savior Himself will again be our witness, saying these words: "He who believes in the Son is not judged; but he who does not believe is already judged."

But since we have already once discussed the argument concerning the fact that one ought not to be unbelieving toward God, come, let us again take something from the holy Scriptures and set it forth before us, and

^A clarify the punishment imposed for unbelief for the benefit of those who read. I shall therefore return to Moses himself, that minister of sacred things. He was commanded, long ago, when the people were weighed down by an intolerable thirst in the desert, to take Aaron as his companion and to strike the rock with his staff, so that it might rain forth fountains of water. But because he was not fully persuaded by the words of Him who gave the command, and being somewhat faint-hearted due to human frailty, he said: "Hear me, you rebels, shall we bring forth water for you from this rock?" And Moses, lifting up his hand, struck the rock twice with his staff, and much water came out. And the Lord said to Moses and Aaron: "Because you did not believe to sanctify me in the presence of the children of Israel, therefore you shall not bring this congregation into the land which I have given them." Is it not, then, evident to everyone from this how grave the wages of unbelief are? And if Moses, being so great a man, was reproved, whom then will God spare, or upon whom will He not inflict the anger that comes from unbelief, for He is so impartial that He would not even permit Moses himself to be exempt, to whom it was said: "I have known you above all, and you have found grace in my sight?"

VI, 10. "Make the people sit down." Now there was much grass in the place. So the men sat down, in number about five thousand.

The Savior exercises His accustomed kindness and abstains from harsh rebukes. For He does not assail His disciples bitterly, even though they are slow to believe and faint-hearted; rather, He instructs them through the very events themselves toward an understanding of the things they do not yet believe. ^B For the command, "Make the people sit down," has no small emphasis, and it reveals that Jesus is saying, as it were: "O slow to perceive My power, and to understand who it is who is speaking to you, make the men sit down, so that when you see them satisfied from that which you do not have in your possession, you may marvel." "Make the people sit down." For this is what remains for them to do. For two hundred denarii would not suffice to acquire what is necessary for the crowds, but that which money cannot provide, My power will achieve—My power which called all things into being and is the creator of things from nothing. ^C Or, could the prophet Elijah replenish the widow's vessel with oil and make her jar the source of never-failing food? Can He who granted that power to him not be able to multiply nothing, and to make that which is before Him—to speak simply—the fountain of ineffable kindness and the source and root of unexpected grace? It is not improbable, then, that Christ had such thoughts in mind when He spoke with such emphasis. The blessed evangelist also usefully notes that there was much grass in that place, showing that the location was suitable for the men to recline. ^D Observe, moreover, how the multitude was mixed together, and although the women were present along with their children, the evangelist numbered only the men, as I believe, by

^A following the customs according to the law. For when God commands and says to the hierophant Moses: "Take the sum of all the congregation of the sons of Israel, after their families, by the house of their fathers, according to the number of their names, by their polls; every male from twenty years old and upward," the prophet did what he was commanded, and although he compiled a long catalogue of names, he appears to have ignored women and those of a childish age entirely, and records only the multitude that had reached youth. For in the book of God, everything that is manly and youthful is precious, and not that which is childish regarding the wisdom of what is good. Therefore, by this action he has honored the legal custom, and again delineates a certain spiritual concept. For shall we not reasonably say, looking at the entire intent of what is proposed, that Christ justly averts and turns away from the insolent and arrogant people of the Jews, but accepts with great pleasure those who approach Him, and fattens them with heavenly foods, offering the intelligible bread, which strengthens the heart of man? ^B He does not feed them with hardship, but joyfully and freely, and with much delight in piety. For the reclining of the crowds on the grass signifies this to us, so that it is already appropriate for each one of those who have been deemed worthy of such grace to say that which is in the Psalms: "The Lord is my shepherd, and I shall not lack; He made me to dwell in a place of green pastures." For the mind of the saints is nourished in much pleasure and luxury by the gifts of the Spirit, according to that which is said in the Song of Songs: "Eat, and drink, and be inebriated, O neighbors." But since there were many and they were mixed together, as we have already said, he mentioned only the men who were reclining, having usefully passed over the women and children for the sake of the concept. For he teaches us, as if through an enigma, that it is somehow more fitting and appropriate for the food to be supplied by the Savior to those who behave manfully—in what is good, that is—and not to those who are accustomed to become effeminate toward a bad state, nor even to those who are children in their minds, so that for this reason they are unable to understand anything of what is necessary for knowledge.

"Jesus therefore took the loaves, and having given thanks, ^C he distributed them to the disciples; and the disciples to those who were reclining; likewise also of the fish as much as they wished."

He gives thanks as a pattern for us, and as a model of the piety that ought to exist in us. But again, he attributes as a man the power over the miracle to the divine nature. For this manner is in some way familiar to him, both in helping those whom he has undertaken to instruct in noble things as a model of piety, as we have said, and in economically concealing in a certain way the God-befitting dignity, before the time of his passion had arrived; for indeed it was also his concern to escape the notice of the prince ^D of this world. Therefore, he also assumed other expressions suitable to men

^A, healing again the mind of his hearers, making at times a most wise transition, as when he says: "Father, I thank you, for you have heard me." You see how the language is human, and capable of disturbing the minds of the simpler sort? But because he says this as a man, then at once he explains the manner of the dispensation, and the purpose for which he wished to be hidden, doing so with excellent economy ^B, and bracing up the weakened mind of the simpler ones. "For I knew," he says, "that you always hear me." Why then do you say such things? "I said it for the sake of the crowd standing around, that they may believe," he says, "that you sent me." Would it not therefore be manifest from these things that, benefiting us in many ways, and executing the hidden purpose of his incarnation as it befits him, he sometimes speaks in a manner more humble than his true state? As therefore in that passage the phrase "I thank you" is taken economically, so also here the phrase "having blessed" over the loaves is understood. It must be noted, however, that Matthew said "having blessed" instead of "having given thanks," but the account of the holy evangelists does not diverge in any way. For Paul shows that both are one and the same, saying that every food is good, and nothing is to be rejected. For it is sanctified through the word of God and prayer; and that which is sanctified through prayer, which we are always accustomed to perform over tables, is certainly also blessed. ^C Since, however, nothing profitable for us should be left unexamined, come now, let us say a few things also concerning the five loaves that were with the lad, and the two fish. For the very form, and indeed the number, of what was found contains a certain mystical account. For why, perhaps some one of the more studious will ask, were there not rather four loaves, and three fish? Or why not five, and four fish? And what was it that compelled him to note their number, and not rather say simply and absolutely that the immeasurable multitude of people who followed him were satisfied from a very few things found? But the fact that the blessed evangelist recounts them so accurately provides us with something to think about, which it is also necessary to investigate. He says, then, that there were five loaves, and these made of barley, and two fish, with which Christ feeds those who love him. I believe, however—while nevertheless reserving for each learned person their own judgment—that by the five barley loaves the five books of the most wise Moses ^D are denoted, that is to say the entire Law, as one which brings in a certain coarser food through the letter and the historical sense. For this is what is signified by the fact that they were of barley. By the fish, however—the food of fishermen—is signified that more delicate writing of the Savior’s doctrine; and by saying "two," he means that the apostolic and evangelical preaching shines forth in us. For both of these are the inventions of fishermen, and are spiritual books. Thus blending the new with the old, the Savior feeds the souls of the faithful for life, namely, eternal life, through the Law and the doctrine of the New Testament. And that the disciples were fishermen, as...

^A is manifest. For although they were not all fishermen, yet since there were some such among them, it is not far from the truth what we say.

VI, 12, 13. *But when they were filled, he said to his disciples: Gather up the fragments that remain, lest they perish. They gathered therefore, and filled twelve baskets of fragments, of the five barley loaves, which remained over and above to them that had eaten.*

Someone might think that Christ commanded his disciples to gather the leftovers out of a certain parsimony. But anyone, I suppose, will easily conceive that Christ could not have been so parsimonious—and what do I say "Christ"?—not even one of us would be. For what could be expected to remain from five barley loaves? ^B But the word is said with a singular plan, and it produces a manifest wonder in the minds of the hearers. For so great is the power of divine might in that matter, that not only was so great a multitude of people satisfied by five barley loaves and two fishes, but beyond that, twelve baskets of fragments remained as well. Moreover, the miracle also dispelled another suspicion, in all likelihood, by the discovery of the fragments, confirming to the faith that there had been a real and true increase of food, and not rather a display of a fantasy that might deceive the eyes of those who were feasting, and of those who were serving them. But that which is greater and more worthy of note, and which helps us exceedingly, is this: for observe how, through the miracle, He makes us most eager to desire to show hospitality most gladly, calling out to us, as it were, by the very things that occurred, that God will not fail the one who shares, ^C and who rejoices in a brotherly way, and who has willed to fulfill that which is written: *Deal thy bread to the hungry* [Isa. lviii, 7]. For we find the disciples were at first somewhat slow regarding this, but when they were thus disposed, the Savior set before them the rich gathering from the fragments. By these things, He teaches us that even if we spend a little for the glory of God, we shall receive a more abundant grace in return, according to that which was said by Christ: *A good measure, pressed down, and shaken together, and running over, shall they give into your bosom* [Luc. vi, 38]. Therefore, we must not be slothful in receiving brothers with love, but we must rather venture toward a noble boldness; and as for the hesitation and cowardice that persuade us against hospitality, let us put them as far away as possible. ^D Being strengthened by hope through faith that God can multiply small things, let us open our bowels to those in need, according to the ordinance of the Law: *Opening, He says, you shall open your bowels to your brother who*

^A is in need, in you. For when shall the merciful one be seen, if he remains hard for the time he is in this life? Or when shall you fulfill the command, allowing the time of being able to act to pass by in practice? Remember the Psalmist saying: “For in death there is no one who remembers you, and in Hades who will confess to you?” For what fruit is there still for the dead, or how will anyone still remember God through fulfilling the command, of those who have descended into Hades? For God has closed them out, as it is written. Therefore, the most wise Paul also instructed us, writing in these words: “While we have time, let us work that which is good,” enjoining it to some. And these things are said by us regarding what is useful from the history. But once we understand the things said in a more spiritual sense—for it had to be so, and not otherwise—since we have said that by the five barley loaves the Mosaic book is signified, and by the two small fish, the wise writings of the holy apostles, I suppose that we must again conceive of a mystical and spiritual observation, consistent with the things we previously related. Therefore, the Savior indeed commanded the crowds to recline, and having blessed the loaves and the fish, He set them before them, through the ministry of the disciples, clearly. But when they were miraculously satisfied after they had eaten, He orders the leftovers to be ^B gathered, and twelve baskets are filled, one for each of the disciples; for in all likelihood there were just as many of them too. What other thing, then, shall we surmise from this, if not that, and not untruthfully, that Christ is the banquet-master of those who believe in Him, and He nourishes those who come to Him with divine and heavenly teachings, it is clear: legal, and prophetic, and evangelical, and apostolic? But He is not altogether seen to be the one performing these things by Himself, but the disciples minister the grace from above to us. “For it is not you who speak,” according to what is said, “but the Spirit of the Father who speaks in you.” ^C But not without reward will the labor for this be for the holy apostles. For having set before us the spiritual foods, it is clear, and having ministered to us the good things from the Savior, they will receive a most abundant recompense, and will find from God the most full grace of liberality. For I suppose that this, and nothing else, is what is signified by the fact that after the labors, and the ministry spent upon the guests, a basket full was gathered for each one by the command of Christ. And that after them these things will pass by way of the type to the leaders of the holy Churches also, is not doubtful. ^D VI. 14. *Those men therefore, having seen what sign Jesus had done, said, This is truly the prophet who is coming into the world.* They wonder at the sign who know how to judge things that are worthy of God, and are governed by human reason rather than suffering from brutish thoughtlessness, such as were the impious Jews, who, when they ought to have been helped by the works of Christ, fell from health of mind. For they had already determined that Jesus should also be stoned, because they saw Him performing miracles quite often. Much better than their insanity, therefore, are those who know how to judge the things that are worthy of God, and are governed by human reason rather than suffering from brutish thoughtlessness, such as were the impious Jews, who ought indeed to have been helped by the manifest character of the things being performed, but were deprived of the ability to judge correctly. For they were already determining that Jesus should even be stoned, because He was often seen as a worker of the marvelous.

^A Better, therefore, and not in any small measure distant from the madness of those others, are those who marvel here, and who, having been soberly convinced by this one great sign, finally believe that He is indeed the one who was prophesied as destined to come into the world in the order of a prophet. Observe, moreover, how great a difference is to be seen from this between the race of Israel and those who are situated outside of Judea. For the former, although they had observed many things not unworthy of wonder, are not only hard and inhuman, but they even unjustly plot his murder, driving with savage madness from their city and their entire country the very person who is struggling greatly for their salvation. But those who were separated from Jerusalem, and therefore displayed the disposition of foreigners, are moved by one single sign in such a way that they decide with indubitable faith to accept the opinions about Him. From all these things, therefore, Israel was shown to be self-condemned and rightly cast off, ^B while the supernal mercy and love through Christ were stored up for the Gentiles.

VI. 15. *Jesus therefore, when He knew that they would come to take Him by force to make Him king, withdrew again into the mountain Himself alone.*

Any person would consider their opinion most praiseworthy, and very rightly so, as they were easily moved to believe by that great miracle that it is fitting for the most excellent things of all to belong to Christ, and for the highest honor to be attributed to Him as if it were his due. For what else could the desire to elect Him king signify? But among other things, one might also marvel at this: that Christ truly hands Himself over to us here as an example of glory to be despised, by fleeing from those who offer him honor, and by rejecting this mortal kingdom—although, in reality, it is not something to be envied by Him, because He reigns over all things with the Father—at the same time providing thought for those who look toward the hope of the future, that what is great in the world ^C is small to them, and that it is not beautiful to accept the honors of this life or age, even if they are offered voluntarily, so that they may ascend to that honor which is from God. For it is truly indecorous for those who strive for divine grace and thirst for eternal glory to desire to shine in these things. Therefore, ambition, the sister and neighbor of arrogance—not separated by a great measure from the boundaries of the latter—must be rejected. And let us flee from that which is most illustrious in honor in the present life as being harmful, and let us seek rather the holiness of humility, yielding to one another, just as the blessed Paul exhorted us, saying: "Let this mind be in each of you which was also in Christ Jesus, ^D who, being in the form of God, did not consider it a robbery to be equal to God, but emptied Himself, taking the form of a servant, being made in the likeness of men, and being found in shape as a man. He humbled Himself, becoming obedient unto death, even the death of the cross. Therefore God also has highly exalted Him, and given Him a name which is above every name." You see how voluntary humiliation has a glorious end

^A and how moderate thinking appears to be the root of many good things for us. Though existing in the form of God the Father, the Only-Begotten humbled Himself, having become man for our sake; yet even if He appeared in this life in the flesh, He did not remain lowly; for He returns to His ancient dignity and divine glory, even though He became man. Let this same thing be understood regarding us also. For if we cast ourselves down from the empty exaltations of the present life to humble things, then surely we shall receive back the glory from above, and we shall ascend to being gods by grace, receiving according to likeness the privilege of being called children of God, just as the One who is truly and by nature the Son. And that I may say something related to the matters at hand, let us also renounce, if it comes our way, the very pinnacle of earthly honors—the source and fountain of all others—if we have a mind for heavenly things, and rather serve the things on high than those on earth. ^B Our discourse is not lacking in spiritual contemplations; therefore we shall speak again, in a certain way recapitulating the power of what has taken place, and ruminating on the account of the matters proposed from the beginning; for thus will what is about to be said be manifest to us, especially because the blessed Evangelist has added, as if indicating something necessary and unavoidable, that "He withdrew to the mountain by Himself." Therefore, fleeing the inhumanity of the Jews, Christ departed from Jerusalem, which is clearly: "I have abandoned My house, I have left My inheritance." Having crossed the sea of Tiberias, and being removed very far from their madness, He went up to the mountain along with the disciples; which we have said signifies that the path to Him was, as it were, impassable and closed off to the Jews, and that Christ had withdrawn on account of the ^C passion until a fitting time, of course, and that Christ would be manifest and conspicuous with His own disciples when, having left Judea, He would migrate to the nations, transferring grace to them. From the mountain, however, He looked upon those who were following Him, and furthermore provided for their sustenance. In this, again, we have said it is typologically signified both that heavenly inspection owed to the saints, according to what is said: "The eyes of the Lord are upon the righteous," and that God does not thoughtlessly care for those who worship Him. Then, miraculously, the great crowd was fed by means of the five loaves and the two fishes; by which we determine it should be understood that the writings of the holy ones, both old and new, are set before those who love Christ through the apostles; towards which, moreover, ^D the choir of the disciples, and following them the leaders of the holy Churches of God, will reap a rich fruit of ministry toward us: for that type looked to all from the beginning. Finally, the spectators marvel at the sign and resolve to seize Jesus to be king. When He knew this, He withdraws alone to the mountain, as it is written. For after the nations looked upon Him as the worker of miracles and God, after all called Him King and Lord, then too He was taken up alone into heaven, with no one at all following Him. For being the firstfruits of the dead, He ascended alone onto the great and true mountain, according to

what was said by the Psalmist: “Who shall ascend into the mountain of the Lord? or who shall stand in His holy place? He that is innocent of hands, and pure in heart.” ^A For such a man shall follow Christ, and shall ascend into the intellectual mountain, according to the time of the kingdom of heaven. He withdrew, moreover, into the mountain—that is, He ascended into heaven—not because He is unwilling to receive the sovereignty over those who believe in Him, but because He defers the time of a more manifest kingdom until His return to us from above, when He shall descend in the glory of the Father, no longer to be recognized through signs as He was before—that He is truly and by nature Lord—but to be declared King without any doubt through a majesty that befits God. Therefore, to summarize briefly again what has already been said: when He was believed in through signs and acknowledged as God, once the Jewish people were left behind, then indeed ^B all were eager to take Him as King; but He ascends alone into the heavens, reserving the more manifest demonstration of His kingdom for the appropriate time.

“And when even was come, His disciples went down unto the sea; and having entered into a ship, they were coming to the other side of the sea unto Capernaum.”

Since the first sign had been performed miraculously, the root and cause of another—that is, His flight and withdrawal on that occasion—is found to be a matter of divine economy; and the miracle-worker proceeds, as it is written, from strength to strength. For since He was being sought as King by those who were struck with amazement at that great miracle, and He Himself was rejecting the honors of the world, as we have already explained in the preceding discourse, it was necessary for Him to depart at all costs from those places, or rather, to depart from their entire region. ^C In order, therefore, that He might appear to have sailed away, and to weaken the intensity of those who were seeking Him, He commands the disciples to depart first, while He Himself remains, opportunely girding Himself to perform the next sign. For there was nothing that He desired more than to confirm the mind of the apostles in faith, taking every opportunity and occasion. For since they were to be teachers of the world, and were, according to the word of Paul, to shine forth in the world as certain luminaries, He necessarily led them by the hand to all things capable of being profitable. For this was done not merely to benefit them, but also others who were to be instructed by them into a certain knowledge of Him. But for what reason, someone might perhaps ask, after that miracle, is it shown immediately that Jesus is also able to walk upon the sea? ^D Anyone who asks this will hear a very plausible reason. For since He Himself wished to feed the crowds, while Philip and Andrew suspected that this could not be done by Him—the former saying that a large sum of money would scarcely suffice them, and the latter noting that five barley loaves and two small fishes had been found with one boy, though this was nothing for so many people—

ἀρ- γυρίων οὐκ ἐλάχιστον ἀριθμὸν μόλις αὐτοῖς ἐξαρκέσειν εἰς ὀλίγην κομιδῆ τὴν ἀπόλαυσιν εἰρηκώς, ὁ δὲ πέντε μὲν ἄρτους, καὶ ὀψάρια δύο παρ' ἑνὶ τῶν παιδίων ηὑρῆσθαι διδάσκων, μὴ μὴν εἶναί τι τὸ ηὑρημένον εἰς ὄχλον οὕτω πολύν. Καὶ ἀπὸ πάντων, ὡς ἔπος εἰπεῖν, τῶν οἰκείων ῥημάτων μηδὲν ἔξω δύνασθαι τῆς χρεωστουμένης ἀκολουθίας τοῖς καθ᾿ ἡμᾶς πράγμασιν ἐνόμισαν αὐτόν, ἀναγκαίως, ἵνα τῆς οὕτω σμικροπρεποῦς ὑπολήψεως ἑαυτὸν ἀπαλλάξῃ, καὶ ἀτονοῦντά πως ἔτι τῶν ἀποστόλων τὸν νοῦν ἀναπείθῃ δύνασθαι μαθεῖν, ὅτι πάντα παραδόξως ἅπερ ἂν ἐθελήσαι ποιεῖ, τῇ τῶν πραγμάτων φύσει μὴ κωλυόμενος, μήτε μὴν κατά τι γοῦν ὅλως παραποδιζούσης αὐτῷ τῆς ὡς ἐξ ἀνάγκης ἀκολουθίας, ὑπὸ πόδας ἐτίθει τοὺς ἑαυτοῦ τὴν ὑγρὰν ^A τῶν ὑδάτων φύσιν, καίτοι τοῖς ἀνθρωπίνοις σώμασιν [οὐ] μελετήσασαν· πάντα γὰρ ἦν ὡς Θεῷ δυνατά. Ὀψίας τοιγαροῦν ἤδη γεγενημένης, καὶ τῶν ζητούντων αὐτὸν τὴν ἀκρίβειαν παραλύοντος τοῦ καιροῦ, καταβαίνει μὲν ἐπὶ θάλασσαν τῶν ἁγίων μαθητῶν ὁ χορός. Ἀπέπλει γὰρ παραχρῆμα τῷ Θεῷ καὶ διδασκάλῳ πάντα, καὶ ἀμελητὶ πειθόμενος.

VI, 17, 18. *Καὶ σκοτία ἤδη ἐγεγόνει, καὶ οὔπω ἐληλύθει πρὸς αὐτοὺς ὁ Ἰησοῦς. Ἡ τε θάλασσα ἀνέμου μεγάλου πνέοντος διηγείρετο.*

Πολλὰ κατὰ ταυτὸν οἰκονομεῖται χρησίμως, καὶ συνελαύνει τοὺς μαθητὰς εἰς θερμοτέραν τοῦ Σωτῆρος τὴν ἐπιζήτησιν τὰ συμβαίνοντα. Θορυβεῖ μὲν γὰρ βαθὺς ὢν τῆς νυκτὸς ὁ σκότος, καὶ τοῖς μὲν ὕδασι μαινομένοις καπνοῦ δίκην ἐπινηχόμενος, τὴν δὲ ὅποι λοιπὸν ἀπευθύνεσθαι χρῆν ἀφαιρούμενος γνῶσιν. Ἐκταράττει δὲ οὐ μικρῶς καὶ πνευμάτων ἀγριότης, ῥοιζηδὸν τοῖς κύμασιν ἐπεμβαίνουσα, καὶ πρὸς ὕψος ἤδη τὸ ἀσύνηθες διανιστῶτα τὸν κλύδωνα. Ἀλλὰ καὶ τούτων ἤδη γεγενημένων, οὔπω ἐληλύθει πρὸς αὐτοὺς ὁ Ἰησοῦς· ἐν τούτῳ γὰρ ἦν μάλιστα τὸ κινδύνευμα, καὶ τὸ τοῦ φόβου πλέον τὸ μὴ παρεῖναι Χριστὸν τοῖς πλέουσιν ἐνειργάζετο. Οὐκοῦν ἀνάγκη χειμάζεσθαι τοὺς μὴ συνόντας αὐτῷ, διατεμνομένους δέ πως, ἢ καὶ δοκοῦντας ἀποδημεῖν, διὰ τοῦ τῶν θείων ἐξοίχεσθαι νόμων, καὶ χωριζομένους διὰ τὴν ἁμαρτίαν τοῦ διασώζειν ἰσχύοντος. ^B Οὐκοῦν εἰ βαρὺ τὸ ἐν σκότῳ γενέσθαι τῷ νοητῷ, καὶ εἰ χαλεπὸν τὸ ἐν θαλάσσῃ πικρᾷ τῶν ἡδονῶν καταπνίγεσθαι, προσδεξώμεθα τὸν Ἰησοῦν· τοῦτο γὰρ ἡμᾶς, καὶ κινδύνων ἀπαλλάξει, καὶ τῆς εἰς θάνατον ἁμαρτίας. Ὁ δὲ τύπος τῶν εἰρημένων ἐν τοῖς γεγονόσιν ὀφθήσεται· ἥξει δὴ οὖν πάντως ἐπὶ τοὺς μαθητάς.

VI, 19, 20. *Ἑληλακότες οὖν ὡς σταδίους εἴκοσι πέντε, ἢ τριάκοντα, θεωροῦσι τὸν Ἰησοῦν περιπατοῦντα ἐπὶ τῆς θαλάσσης, καὶ ἐγγὺς τοῦ πλοίου γενόμενον, καὶ ἐφοβήθησαν. Ὁ δὲ λέγει αὐτοῖς· Ἐγώ εἰμι, μὴ φοβεῖσθε.*

Ὅτε μακροῖς διαστήμασι τῆς ἠπείρου χωρίζονται, καὶ παθόντας ἦν εἰκὸς διασώζεσθαι μηδαμῶς, μέσην γὰρ εἶχον ἤδη τὴν θάλασσαν, τότε δὴ μάλα τριπόθητος αὐτοῖς ἐπιφαίνεται ὁ Χριστός. Ἦν γὰρ οὕτω καὶ χαριεστάτην τοῖς κινδυνεύουσιν ἐπιδοῦναι τὴν σωτηρίαν, πᾶσαν αὐτοῖς τὴν ἐπὶ τὸ ζῆν ἐλπίδα προαποτεμόντος ἤδη τοῦ φόβου. Ἐπιφαίνεται δὲ παραδόξως αὐτοῖς· τοῦτο γὰρ ἦν μάλιστα τὸ πρὸς ὠφέλειαν οἰκονομούμενον. ^C Καταπλήττονται δὲ διὰ μέσης θαλάσσης, καὶ ἐπ' αὐτῶν ὑδάτων ἰόντα βλέποντες τὸν

τὸν ^A Ἰησοῦν, καὶ προσθήκην τῷ φόβῳ τὸ θαῦμα λαμβάνουσιν. Ἀπαλλάττει δὲ αὐτοὺς τῶν συμβεβηκότων παραχρῆμα Χριστός. « Ἐγώ εἰμι, μὴ φοβεῖσθε, » λέγων. Ἔδει γάρ, ἔδει πάντα μὲν ἐκποδὼν οἴχεσθαι θόρυβον, παντὸς δὲ κινδύνου φαίνεσθαι κρείττονας, τοὺς οἷς ἤδη παρῆν ὁ Χριστός. Εἰσόμεθα τοίνυν, καὶ διὰ τούτου πάλιν, φρόνημα μὲν ἔχειν ἐν πειρασμοῖς εὐτολμόν τε καὶ νεανικόν, ὑπομονῇ δὲ κεχρῆσθαι συντόνῳ τῇ εἰς Χριστὸν ἐλπίδι βεβαιουμένους εἰς εὐθαρσίαν τὴν ἐπὶ τῷ πάντα διασωθήσεσθαι, κἂν πολλοί τινες ἡμᾶς οἱ ἐκ τοῦ πειράζεσθαι περικλύζωσι φόβοι. Ἐπιτήρει γὰρ ὅπως οὐκ εὐθὺς ἀποπλεύσασιν, οὐδὲ ἐν ἀρχῇ τῶν κινδύνων, τοῖς ἐν τῷ σκάφει Χριστός ἐπιφαίνεται, ἀλλ᾽ ὅτε σταδίοις ἀπενοσφίζοντο τῆς ἠπείρου πολλοῖς. Οὐ γὰρ εὐθὺς ἀρχομένης τῆς ἐκταρασσούσης ἡμᾶς περιστάσεως ἡ τοῦ διασώζοντος χάρις ἐπιφοιτᾷ, ἀλλ' ὅταν ἀκμάσῃ μὲν ὁ φόβος, φαίνηται δὲ ἤδη κατὰ κράτος ὁ κίνδυνος, καὶ ἐν μέσοις, ἵν᾽ οὕτως εἴπω, τοῖς κύμασι τῶν θλίψεων εὑρισκώμεθα· τότε δὴ καὶ ἀδοκήτως ἐπιφαίνεται Χριστὸς, καὶ περιστέλλει μὲν τὸν φόβον, κινδύνου δὲ ἀπαλλάττει παντὸς, ἀφάτῳ δυνάμει μετατιθεὶς τὰ δεινὰ, καθάπερ εἰς γαλήνην τὴν εὐθυμίαν.

21. Voluerunt ergo accipere eum in navim, et statim navis fuit ad terram in quam ibant.

Ἠθέλων οὖν λαβεῖν αὐτὸν εἰς πλοῖον, καὶ εὐθέως ἐγένετο τὸ πλοῖον ἐπὶ τῆς γῆς, εἰς ἣν ὑπῆγον. ^B Οὐ κινδύνων μόνον ἀπαλλάττει τοὺς πλωτῆρας ὁ Κύριος παραδόξως αὐτοῖς ἐπιλάμψας, ἀλλ᾽ ἤδη καὶ πόνου καὶ ἱδρώτων ἐλευθεροῖ, δυνάμει τῇ θεοπρεπεῖ τῇ κατ' ἀντίπεραν γῇ προσερείσας τὸ σκάφος. Οἱ μὲν γὰρ προσεδόκων, ἐρέττοντες, ἔτι μόλις δύνασθαι διεκπλεῖν, ὁ δὲ καὶ τούτων ἐξίστησι τῶν πόνων αὐτοὺς πολλῶν, ἐν ὀλίγῳ κομιδῇ τῷ καιρῷ θαυμάτων δημιουργὸς πρὸς πληροφορίαν αὐτοῖς ἀναδεικνύμενος. Οὐκοῦν ὅταν ἡμῖν ἐπιφαίνηται, καὶ ἐπιλάμπῃ Χριστός, ἀκονιτὶ κατορθώσομεν καὶ τὸ μεῖζον ἢ κατ' ἐλπίδα τὴν ἐν ἡμῖν, καὶ οἱ διὰ τοῦ μὴ ἔχειν αὐτὸν κινδυνεύοντες, οὐδενὸς ἔτι προσδεηθησόμεθα πόνου πρὸς τὸ δύνασθαι κατορθοῦν τὰ λυσιτελῆ, παρόντος αὐτοῦ. Λύσις οὖν ἄρα παντὸς κινδύνου Χριστὸς, καὶ κατορθωμάτων ἔκβασις τῶν ὑπὲρ ἐλπίδα τοῖς προσδεχομένοις αὐτόν. Ἐπειδὴ δὲ τὸν ἐφ᾽ ἑκάστῳ τῶν προκειμένων ἀναμέρος ἐποιησάμεθα λόγον, ἄγε δὴ πάλιν ταῖς τῶν ἤδη φθασάντων ἀκολουθίαις, καὶ τὸν ἐν τούτοις συνείροντες νοῦν, πνευματικὴν ἐξυφάνωμεν θεωρίαν. Οὐκοῦν ὥσπερ εἰς ὄρος ἀναβεβηκέναι τὸν οὐρανὸν ἐλέγομεν τὸν Ἰησοῦν ἀναληφθέντα, δηλονότι μετὰ τὴν ἐκ νεκρῶν ἀναβίωσιν· ἀλλ' ὅτε τοῦτο γενέσθαι συμβέβηκε, τότε μόνοι, καὶ καθ' ἑαυτοὺς οἱ μαθηταὶ τύπον ἐπέχοντες τῶν ἐφεξῆς καὶ κατὰ πάντα καιρὸν διδασκάλων ἐκκλησιαστικῶν, καθάπερ τινὰ θάλασσαν τὸν ἐν τῷ παρόντι βίῳ διανήχονται κλύδωνα, συχνοῖς καὶ μεγάλοις περιπίπτοντες ^C πειρασμοῖς, καὶ τοὺς ἐπὶ τῷ διδάσκειν κινδύνους οὐκ εὐκαταφρονήτους ὑπομένοντες παρὰ τῶν ἀνθεστηκότων τῇ πίστει, καὶ μαχομένων τοῖς εὐαγγελικοῖς δηλονότι κηρύγμασιν· ἀλλὰ καὶ τοῦ φόβου πεπαύσονται, καὶ κινδύνου παντός, καταλήξουσι δὲ καὶ τῆς ἐν πόνοις ταλαιπωρίας, ὅταν αὐτοῖς καὶ εἰσαὖθις ἐπιφαίνηται Χριστὸς ἐν δυνάμει θεοπρεπεῖ, καὶ πᾶσαν ἔχων ὑπὸ πόδας τὴν οἰκουμένην. Τοῦτο γάρ, οἶμαι, δηλοῦν τὸ ^D

τὸ ^A number 53. "When, therefore, Christ shall have entered into the glory of his Father, as it is written" 54, then the ship of the holy apostles, that is, the Church, and those who are sailing in it—that is, those who through faith and love for God are carried above human affairs—will quickly and without any labor arrive at the land toward which they are tending. For their purpose is to arrive in the kingdom of heaven as in a most safe port. The Savior confirms the understanding of all these things, saying to his disciples at one time: "A little while, and you shall not see me," and again, "a little while, and you shall see me" 55; at another time indeed: "You shall have tribulation in the world; but have confidence, I have overcome the world" 56. Moreover, at night the Lord descends from the mountain and meets his disciples who are awake; hence it happens that they do not see him approaching without fear, for they are terrified, with the result that it becomes apparent that we must necessarily understand something from this. For he will descend from heaven as if ^B at night, while the world is, in a certain manner, sleeping and snoring in many sins. Therefore, he says to us somewhere: "Watch ye therefore, because you know not what hour your Lord will come" 57. Nor less shall we learn this from the parable of the virgins. For he says there were five wise virgins, and five foolish. "And the bridegroom tarrying, they all slumbered and slept. And at midnight there was a cry made: Behold the bridegroom cometh; go ye forth to meet him" 58. Do you see how it is announced that the bridegroom is to come to us at midnight? But what that cry is, and what that divine meeting is, the blessed Paul will declare, saying at one time that the Lord himself shall descend from heaven "in commandment, and in the voice of an archangel, and with the trumpet of God" 59; and at another time, regarding the saints who shall have risen: "That we who are alive, who remain, shall be caught up together with them in the clouds to meet Christ into the air, and so shall we be always with the Lord" 60. ^C That the disciples were struck with fear, although they saw him coming, and were found laboring and watching, signifies that he will come as a tremendous judge upon all, and will strike all with fear at his presence; and the just man, as if being tested through fire—although he is always looking forward to him who is to come, and has not been sluggish in labors for virtue, but has been nourished by good vigils and sobriety—will not enter in with his disciples, as if he were to sail with them, the Lord, but rather drives the ship to the shore. For Christ will not appear again to those who worship him to perfect them in virtue, but will appear to those already perfected to impose the expected end.

VI, 22, 23. "The next day, the multitude that stood on the other side of the sea, saw that there was no other ship there but one, that into which his disciples had entered, and that"

Jesus had not entered into the ship with his disciples, but that his disciples had gone away. But there came other little ships from Tiberias, near unto the place where they did eat bread, after that the Lord had given thanks."

^A The miracle by which Jesus walked upon the sea is not hidden, although it was performed by night and in the darkness, and was arranged secretly. For the multitude of those who were accustomed to follow Him perceives it, being-as is credible-instructed by many observations, that He had neither sailed with His own disciples, nor had He crossed over in another ship. For there was only the one vessel of the apostles there, which they had taken and gone away in before. Therefore, nothing that is good remains hidden, even if it is done secretly by someone by chance; and from this we shall see the truth of the saying, "Nothing is covered that shall not be revealed, and hidden that shall not be known and come into the open." I say, therefore, that it is necessary for him who desires to follow the footsteps of Christ, and to be fashioned after His example as much as human strength allows, not to order his life for ostentation, nor to hunt for praises by practicing virtue, nor if he has adopted a wondrous and highly-disciplined life, to love to be praised immoderately for this, but rather to wish to be revealed only to the eyes of the Godhead, which uncovers what is hidden, and makes clearly manifest what has been done in secret, shedding light upon the hidden things and leading that which is done in secret to a most manifest perception.

"When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capharnaum, seeking for Jesus."

^B These men follow, perhaps admiring the signs, yet not receiving the benefit that comes from them towards the necessity of believing, but, as if offering a kind of recompense to the wonder-worker, they bring forth the praise of Him alone, which is not unwelcome. But this is a grievous sickness of the mind, and of a soul not at all habituated to being instructed unto the choice of what is profitable. The cause of this for them was that they delighted only in the pleasures of the flesh, and eagerly pounced upon the most vile and temporary food, rather than laying hold of spiritual goods, and endeavoring to gain those things which nourish unto eternal life. This, however, you will learn accurately from what follows.

"And when they had found him on the other side of the sea, they said unto him, Rabbi, when comest thou hither?"

^C The speech takes the form of those who love, and assumes a certain sweetness, yet it is proved to be utterly foolish and juvenile; for it was not fitting for those who encountered so great a teacher to say something vain, and to be eager to learn nothing. For what need was there to be inquisitive about when He might have arrived by chance? Or what benefit was it likely they would derive from knowing this? Therefore, wise things must be sought from the wise, and silence in prudence must be preferred to foolish talk. For the Word commands that speech should be seasoned with salt.

^A And another of the wise invites us with these words: "Child, if you have a word of understanding, answer; but if not, let your hand be upon your mouth." And how faulty it is to be judged for an untaught tongue, we shall know from another place also: "For if anyone," he says, "thinks he is religious among you, and does not bridle his tongue, but deceives his own heart, this man’s religion is vain."

VI, 26. Jesus answered them and said: Amen, I say to you: You seek me, not because you saw the sign, but because you ate of the loaves and were filled.

We shall bring forward something common, yet one little used by custom. Teachers endowed with great intellect are often wont to be irritated when something empty and useless is asked of them; and we shall find that they do not do this out of arrogance, but rather because they are grieved ^B by the ignorance of those who ask. Therefore, I judge that word to be not foolishly said concerning us and those like us. But the Savior vehemently rebukes those who had asked such things, as people who speak foolishly and seek unskillfully, not those things from which they might become good and upright, but following Him for the sake of bodily pay, and that too of the most trivial kind. For what could be lower than that daily bread, and one not even very exquisite? Piety toward Christ and love must therefore be cultivated, not that we might receive something bodily, but that we might gain salvation through Him: and let us not compel Him even with bland words, as those Rabbis used to say, ^C composing the courtesy of their speech to obtain wealth and an abundance of money. For he who attempts something of this sort will not eventually be ignorant that he is running into Christ, who sharply rebukes and reveals the malice hidden within him. Furthermore, it is consistent to wonder again at the economy in these things. For when He saw them seized by the aforementioned disease, just as a skillful and expert physician, He devised a twofold remedy for them, joining the benefit of the rebuke to the authority of the miracle. We shall find the sign in the fact that He knew their inmost thoughts. But in the fact that He properly says they did not wish to seek the editor of miracles for the sake of piety, ^D you will see the rebuke; it is profitable, however, in two ways. For from the fact that He clearly knows their inmost counsels, He shows that they are also foolish for persuading themselves that they could lie hidden from the divine eye, while malice was meanwhile buried in their heart and their tongue was composed with flatteries. For this was to warn them finally to guard against that disease, and to deliver themselves from no small sin: for he is indeed injurious, and wicked, who has this opinion of God; but from the fact that He profitably convicts them as they sin, He somehow calls them back from any further course into evil. For it creeps and spreads more widely when there is nothing to prohibit it, but once detected, it almost blushes, and like a rope, it coils into itself.

^A Indeed, the Lord confers benefits even when He rebukes, and through those very things by which one might think He is striking, one may perceive Him acting for our salvation. We must understand from this that even if some flatter or soothe the leaders of the Churches with kind words, but do not walk rightly in the faith, it is not consistent to let oneself be carried away by such flatteries, nor to barter away—like some reward for praise—the silence that is owed to those in need of correction. Rather, one must rebuke them with boldness and persuade them to change for the better, or even, by doing so, benefit others, according to that saying of Paul: "Those who are sinning rebuke before all, that the rest also may have fear."

Thus far, then, regarding these matters which have been set before us in turn; yet I believe it is necessary and consequent to what has been previously examined that these things also should be set forth. ^B Therefore, in those earlier passages we said that the descent of our Savior from the mountain prefigures His second and future coming again from heaven; and, including all things as in a summary, we added that He reveals Himself to His disciples, both those who are awake and those who are toiling, and that, having removed their fear, He immediately places the boat upon the land. What this truly signifies to us typologically, we have already declared. But observe now that some follow behind, and come to Jesus last, after He has descended from the mountain. For they come on the next day, a detail which the evangelist did not add without cause; and when they met Christ, they approached Him with fawning speeches. But Christ rebukes them, employing a sharp and fervent reproof, so that we might again fix in our minds that, after the Lord has descended to us from heaven, the seeking of good things will at last be most vain and useless, and we shall not follow Him in a timely manner. ^C But even if some approach, thinking to soften Him with the most pleasant words, they will no longer encounter a kind and gentle judge, but one who is harsh and severe. For you shall behold the flattery of those who are rebuked, and the rebuke itself, in the words of the Savior, when, of course, He says: "Many will say to Me in that day"—that is, the day of judgment—"Lord, Lord, did we not cast out demons in Your name?" But then, He says, "I will confess to them, 'Amen, I say to you, I never knew you.'" For you did not seek Me, He says, purely, nor did you love to shine in holiness—for I would have known you through these things—but since you made a pretense of piety for the sake of gain, in mere shadows and hollow suppositions, I justly confess that I have not known you. ^D Therefore, what we say "Lord, Lord" means in those words, that is what "Rabbi" means here. Therefore, whoever finds being punished bitter, let him not fall into cowardice, nor let him become weak in various ways before

^A acknowledging ^A his faults, looking to the kindness that is in God; but let him prepare his work for his departure, as it is written, and let him prepare for the field—that is, as long as he is in this world. For the Savior interpreted the world as the field. Let him prepare for the manifestation of holiness and righteousness before the divine tribunal. For he will not behold the judge to be kind at an inopportune time, nor will he yield to words composed for mercy thereafter, even though one ought to have been persuaded without delay when he was calling to salvation, at a time when the season for gentleness was being offered, and it was possible to seek amnesty for faults already committed and to entreat the lovingkindness of God who saves.

VI, 27. *Work not for the food which perishes, but for the food which remains unto eternal life, which the Son of Man will give to you.*

Something of this sort, and in a more general and expanded way, Paul instructs us, saying: *"He who sows in his own flesh will reap corruption from the flesh, but he who sows in the spirit will reap eternal life from the Spirit."* For he says that those who sow in their flesh are those who, as they say, loosen all the reins to the pleasures of the flesh and are carried headlong wherever their will drives them, in no way distinguishing the useful from the harmful, nor being accustomed in any way to observing the precepts of the lawgiver, but being carried along thoughtlessly toward sole and fleeting pleasure, preferring nothing to the things that are seen. ^B But again, he asserts that those who sow in the spirit are those whom the Holy Spirit wishes us to be manifest in, who cultivate virtues with all the zeal of their soul and with such care that, if the natural reasoning of their nature did not force them to provide the necessary food for the flesh, they would not even descend to do that. I think, therefore, that it is not fitting for us to bestow any care at all upon the flesh for the sake of desire, but rather to busy ourselves with the most necessary things, and to hasten to cultivate all those things that lead us to the eternal and divine life. For to marvel at the pleasures of the body, and to think that there is nothing better than the gluttony of the belly, is truly beastly and not without the ultimate degree of irrationality. But to apply oneself to good things, and to hasten earnestly to shine in virtues and to be subject to the laws of the spirit, and to receive and very gladly provide ourselves with those things from God that are capable of leading us to salvation, I would concede is truly fitting for one who knows his own nature, and who is not ignorant that he has been created a rational animal in the image of his Creator. Therefore, as the Savior himself says somewhere: *"Let us not be anxious about what we shall eat, or what we shall drink, or what we shall put on;"* but considering that the soul is more precious than food and the body than clothing, let us pay attention above all to how we should best keep those things that are preeminent in us. For although the body may be in good condition, and may grow fat on suitable foods, no benefit redounds from this to the wretched soul; but on the contrary, much harm is brought upon it. For it will be cast into the eternal fire, since it is necessary that those who have done no good be punished for that reason; but when the body is curbed by appropriate reason and made subject ^C to the laws of the spirit, both are saved together. It is therefore most absurd that we should expend so much care on the temporal flesh that is even now perishing, so that we wish for it to lack nothing that it desires,

but to consider lightly or even to rank as nothing the care for the soul—even though I think it behooves us to be far more eager and inclined to attend to the soul’s concerns, inasmuch as they are superior to those of the flesh. For if we do this in truth, by setting what is better before what is inferior, and by passing a just judgment concerning them, we shall become holy and wise judges, and we shall not concede the palm of correct decision ^A to others, but instead we shall place it upon our own heads. Let us therefore work, as the Savior says, not for the food which perishes; for once it has descended into the stomach and for a short time has beguiled the mind with most base pleasure, it is cast into the privy and passes out again from the belly. But that spiritual food, which strengthens the heart, preserves man for eternal life; and Christ himself promises to grant this to us, when he says: “Whom the Son of man shall give to you;” uniting the human ^B with the divine at the same time, and joining together the whole mystery of the dispensation in this world with the flesh. He hints at a mystical and more spiritual food, through which we live, being sanctified in body and soul in him. We shall see him saying this more clearly in what follows. Therefore, let the exposition be reserved for the appropriate time and place.

CAPUT V

VI, 27. Whom the Son of man shall give to you. For him hath God the Father sealed.

Once again, as God, he was not ignorant of the accusations that would likely arise from Jewish ignorance, and the things for which they were often wont to be exasperated without instruction. He knew that they would reason among themselves, seeing only the flesh and not perceiving the God Word in it: ^D “Who is this who arrogates to himself words of divine majesty? For who will grant to men food that leads to eternal life?” For such a thing is entirely alien to human nature, and would befit only God who is over all. Therefore, the Savior anticipates their response, and by catching their remarks, he bridles their unbridled tongue. For he says that the Son of man will give the food to them, namely that which nourishes unto eternal life; but he immediately asserted that he himself was sealed by the Father. He put “sealed” as being an equivalent for “anointed,” for he who is anointed is signed, or because it shows that he is naturally conformed to the Father. It is therefore the same as if he were to say: It will not be difficult for me to give you food that remains and leads to life and eternal delight. For although I appear as one of you, being of course a man with flesh, yet I have been anointed and sealed by God the Father into likeness in every way with himself. Cer-

For, he says, you will see him in me, and me again in him naturally; even if I have been born for your sake as a man from a woman according to the ineffable doctrine of the economy: for I possess the power to do all things by divine authority, and I shall not be separated in any way from the strength residing in him who begat me. And if God the Father provides for you spiritual food which preserves you unto eternal life, the Son will also provide it, having come in the flesh, being his unchanging image; and this is to be understood, of course, as a likeness in every respect, not according to the lineaments of the flesh, nor by any shape of the body to be conceived in a corporeal sense at all, ^B but in divine glory, equal power, and royal authority. It must be noted again that when he says the Son of man will dispense divine gifts, and that he has been sealed as the image of God the Father, he does not tolerate a division cutting off the temple from the Virgin from the true Son of God; rather, he defines himself once more as one, and wishes to be understood as such. For Christ is truly one over us, having donned his own garb as if it were a royal purple—I mean the human body, or rather that temple made of soul and body, although Christ is one from both. But, O good man, the enemy of Christ will say again: "Yield the palm to the truth; do not engage in sophistry, twisting the word less than ingenuously to your liking." Behold, here too it is clearly established that the Son does not exist from the substance of the Father, but is rather a simulacrum of his very substance; of which kind, he says, is a seal or signet, which, when it has impressed its own likeness alone upon wax, for instance, or any other material suitable for receiving a form, being removed again by him who made the impression, is received back ^C without any loss to itself. So the Father, when he wholly bestows and impresses himself in a sense upon the Son in a most perfect likeness, does not have any part of himself, as it were, of the substance, nor anything that is thought to be from the substance itself, but only as an image and exact likeness. Let the student of the truth see again how the adversary, like a serpent, now also leaps upon us and raises on high its head full of venom. But he who crushes the heads of the dragon will crush this head too, and will again give us the ability to escape their versatile maliciousness. Let him, therefore, answer us, who was just now interrupting us with heavy words: "A seal, or signet, made of iron or gold, or some other material, does it not signify its form by some character, and will a signet be conceived or exist without a character?" But anyone, even from among them, will admit, forced by the power of the truth even against his will, that it will certainly seal by means of a character—but without a character, if they wish to philosophize as they ought, in no way. Since, therefore, as the divine Scripture testifies ^D to us, the Son is the character of the substance of God and the Father, being as he is in him, and from

^A him naturally, in whom else is he marked, or through what other character is the Father to mark his own? For certainly no one will say that the Father is not in a form appropriate to God, that is, the Son, who is the form of his begetter; and if anyone were to perceive him intellectually, he will certainly see the Father. For this reason, he also says that he himself is in him naturally, although he is understood from him on account of his own hypostasis: just as, for example, splendor is in that which emits splendor, and is from it, and is thought of as something different, and yet not different, if it is viewed in comparison with that from which it is, because it exists from it and again in it. And these things are by no means taken according to division or a substantial cutting away: for since they exist in those from whom they are according to the identity of their substance, they are also believed to be from them, advancing indeed in a way according to manifestation, as in thought, toward something else and specifically, but not dispersedly.

The Word who is from the substance of ^B the Father is therefore marked by the Father, not as bare or devoid of flesh, but rather through him are marked those things which are recalled to a likeness with God so far as it is possible; just as we understand in that which some say: "The light of thy countenance, O Lord, has been signed upon us" (Ps. IV, 7). For he says that the face of God and the Father is the Son, which is again the character; and the light from him is the grace which flows through the Spirit upon the creation, through which we are reformed toward God by faith, as if receiving by a certain seal a conformity to the Son through him, who is the image of the Father, so that what we have been made in the likeness and image of the Creator may be well preserved in us. Since, however, it is agreed that the Son is the face of God and the Father, he would truly be, in every way, himself also the character in which God marks.

But, "Yes," says the adversary, "we believe that God marks the saints through the Spirit, yet the things brought forward by you contribute nothing at all to the question at hand; and therefore we shall repeat them again. A seal, for example, of iron or gold imprints its own likeness on those things which are marked by it, so however that it loses nothing of itself, but only by the act of impression marks those things in which it is received: so we understand the Son to be marked by the Father, inasmuch as he has nothing of his substance, but enjoys only an exact likeness, and exists as something other than him, just as an image does in relation to its archetype." ^C O total insanity and headlong judgment! How easily you have forgotten what has just been discussed! For we have said that the Son is the character of the Father, but that something alien is marked in him, and not the Son himself, lest he be thought to be the character of himself. But you, having wrongly rejected the argument made on these points, do not fear to attribute to him only a likeness in operation. ^D Therefore, according to your opinion, the Son will be God only in characters, and not in nature at all, but only in that he is rightly formed and produced according to the likeness of the Begetter. But perhaps not even of the Begetter:

for it is time for you by these arguments to abolish also the generation, or rather, it is of absolute necessity that you do so, even if you do not wish it. Regarding then the belief that the Son was begotten of the Father, much has already been spent by us in discourse, or shall be spent in due season; but it is somehow more suitable ^A that we proceed to what is at hand, by putting forth to those loose-tongued ones, who are accustomed to speak incautiously, this question: Will they not completely say that what is given is also capable of being taken away, and will they not admit that what has come to be is in any case liable to be removed and lost? For is it not the case that it occasionally happens that whatever has not rooted itself in some by nature is rejected? But this is manifest, even if none of them were to agree.

It will therefore be, according to the logic governing contingent things, that the Son is at some time stripped of the likeness; for, as you say, the fact that that which comes from the Father was signified in Him only by way of ^B operation, having no security from natural endowments, but being conceived and existing as someone else entirely, distinct from the One who begat him, and being wholly cut off from His essence. For you have truly done well and most wisely, anticipating matters with sagacious reasoning, in shielding the Father, saying that He gave nothing from Himself to the Son, except for likeness alone, so that no passion might be thought to exist in Him. This, indeed, is your most foolish secret. For you are ignorant, as it appears, that God and Father, who does all things without passion, also begets without passion, and is superior to fire: for we are compelled to use a rather crude example, seeing that it begets heat from itself without any passion ^C or bodily severance.

Let those, therefore, who are energetic in fabricating [theories], and who thoughtlessly consider the use of blasphemies not to be impiety, but rather piety, hear this: if they say that the Son is joined to the Father by the bond of likeness alone, there will no longer be any stable good in Him, but there will be the danger—entirely—that He might cease to be God by nature. Nay, even that it is possible for Him to be changed into worse things. For it is written to that prince of the Tyrians as well—words which we are compelled to attribute to the person of the devil also: "Thou art a seal of likeness"; but he to whom that word was spoken is found to have fallen from that likeness. You see, then, clearly already ^D from such things as these, that being in the likeness to God alone does not bring to intellectual substances the stability of a firm state, nor does it suffice for them to remain perpetually in their goods, because they have been rightly sealed according to the nature of the Creator. For they themselves also fall and are carried downward, often being transferred into a worse mind than they had in the beginning. Since this is so, it is possible that the Son, having been elevated to the likeness of the Father only by an identity of operation, and not reinforced by a natural foundation but only by a motion of the will, might also undergo mutation, or if He does not undergo it, that He should possess what He possesses from a praiseworthy will and purpose, and not from the natural firmness by which He is God. What then, O good sirs? Has the Son finally ceased to be truly God? Yet if, as you wish, He is found to be of such a kind, why do we worship Him? Why is He co-glorified with God and Father? Why does He sit above the supernal virtues as God? Therefore, the holy Seraphim themselves are ignorant along with us, much

^A more so than is fitting, in offering glory to one who is not God by nature. And they are likely mistaken in naming Him Lord Sabaoth, who is honored with equal honors. For, shall we not say that the supernal virtues—Principalities, and Thrones, and Powers, and Dominions—also strive to be seen as conforming to God as far as is possible? For if that small creature from the earth, I mean man, is adorned with such beauty, why should we not award much better things to creatures that are much more excellent? How then do they call Him Lord Sabaoth, and stand around Him in the order of bodyguards, serving Him as the King of all? And for what reason does He also sit with the Father, and this at the right hand, the servant with the master, the creature with the Creator? Or shall we attribute to creatures ^B rather than to God by substance, who naturally possesses the inability to suffer, the ability to watch without labor and to be free from change? But even if they are silent, it is manifest to everyone. Who then will any longer endure their trifles, or how will they not justly hear: "Woe to you who are drunk without wine"?

But perhaps they will be ashamed of the absurdities arising from such syllogisms, and will betake themselves to that other point, ^C and will argue that the Son has been marked by the Father with the most perfect likeness, but is nevertheless endowed with an immutable nature, even if He is not from the Father. Then tell me, how will that which is not of God by nature bear what is His own; and how will it be found not to lack the properties of the divine substance essentially, as it has not proceeded from it in the true manner of generation? For it is, I think, clear and admitted by everyone that the properties of the Deity are entirely inaccessible to created things, and that what belongs to Him naturally could never exist in any other of the things that are, in an equal and unvarying manner: as for example, immutability is in God by nature, whereas in us it is not so at all, but we are in a way conformed to it by attention and sobriety, which does not allow us to fall readily into what is not right. But if it is at all possible, according to them, for some of the divine properties to exist in one of those who are not from Him by substance, and so to exist in it just as in Him, what is it that prevents, I ask you, all the things that befit God from ^D finding a place hereafter even in those who are not gods by nature? For with one thing having entered in without any hindrance—I mean immutability—the rest in its turn will also have a place. And what is the result of this? The whole order is confounded for us. For will not the things above move downward, and things below rise up to the place above? For what, I ask, will any longer prevent the supreme God from...

^A being brought down to our station, and us in turn being gods, and in such a way as the Father, with no difference remaining between us that lies in the middle and is visible, if the privileges belonging to God alone are to have a place and naturally exist in us? And since God and Father, as is fitting, keeps within Himself alone those things by which we are to be like Him, we remain human beings, and the angels with us remain what they are, not having ascended to that place above all things. For if God were seen to be beyond envy, by adding to all things His own power as an authority, there would surely be many gods by nature, being able to create the earth and heaven and all the rest of creation. For those who have once participated in the privileges belonging by nature to the Creator, how would they not, by virtue of there being in them by nature that which is in Him, be also according to Him? Or what stops that which shines with equal goods from appearing in equal glory? But the enemy of God surely sees somewhere how great a multitude of absurd ideas ^B is heaped upon us from this, and he cries out against the ignorance inherent in him. For the Divinity will be situated in its own proper nature, and the created being will indeed partake of It through spiritual union, but it will by no means be raised to the dignity that immutably belongs to It. With these things thus established, we shall find that immutability substantially exists in the Son. He is therefore God by nature, and necessarily so from the Father, lest any of those things that are not from Him by nature should appear to pertain to the same dignity in divinity. But since they present to us a line of reasoning they deem unconquerable, saying that the Son is someone other than the Father, just as an image is to an archetype, and by this kind of sophistry they think to sever Him from the substance of the One who begat Him, they will be caught again as foolish in no small degree, and ^C as those who practise asserting nothing at all that can in reality rightly accomplish what they have in their mind. For why do they contend in vain on this point, or from where do they sever the Son from the Father based solely on the difference of His proper existence? For indeed, the fact that He exists in His own hypostasis does not argue that He is foreign to the substance of the Begetter. For He is, beyond doubt, from the Father, as from His substance. Yet again, He is in the Father, because He exists in Him by nature; and you shall hear Him saying, at one time: “I departed from the Father, and have come”; at another time again: “I am in the Father, and the Father is in Me.” For He will not depart into a property that is completely and entirely separated, because the holy Trinity is understood to be in one Divinity, but being in the Father by reason, that is, an inseparable relation, which is as in consubstantiality, He shall also be understood as from Him ^D through a manifestation by an ineffable procession, that is, as in a brightness. For Light is from Light. Therefore, He is in the Father, and out of the Father, indivisibly and at the same time distinctly, as a character He exists within, but as an image He is understood as existing in His own right with respect to the archetype. But we shall not offer the rationale for this thing; rather, we shall confirm it with an example taken from the Law, fortifying the force of the truth on all sides against the heretics. The Law, therefore, commanded the Israelites to pay half of a didrachm as a redemption for the head of each. In one

stater, there was a didrachma. Yet in this, too, Christ was again ^A adumbrated for us, He who offered Himself to God and the Father as a redemption for all, as if from all. He is understood as existing in one drachma, yet not separated from the other, because in that one coin, as we have already said, two drachmas are contained. Thus, one must also think of the Son in relation to the Father, and of the Father in turn in relation to the Son: both being in one nature, yet each distinct separately, since each is in his own hypostasis, yet not altogether separated, nor is the one without the other. And just as there were two drachmas in one coin, equal in weight and in no way less, so too you must understand the equality of the substance of the Son with God and the Father in every respect, or of the Father with ^B the Son; and in this way, finally, you will receive sound doctrine in all things that are said about Him.

VI, 28, 29. *They said therefore to him: What shall we do, that we may work the works of God? Jesus answered, and said to them.*

It is not from a good mind, nor, as one might perhaps suspect, does the inquiry proceed from a desire to learn, but the statement arises rather from a very great arrogance. For it is as if they were saying something like this, because they did not think it worth their while to learn anything beyond what they already knew: "Enough, O man, for us are the things through Moses; we know no less than is ^C necessary regarding the things in which one who is knowledgeable in divine works should strive. What, then, is this new thing that you will bring to the things that were ordained in the time there? What will you teach us that has not been signaled to us beforehand by the divine oracles?" Therefore, the question arises from impudence rather than from a truly teachable disposition. You have something similar to this also in the blessed Matthew; for a certain young man, surrounded by a fleeting abundance of possessions, was displaying a desire to serve God. ^D When, however, he had come to Jesus, he was anxiously inquiring what he must do so that he might also be found an heir of eternal life. The Lord said to him: "You know the commandments, surely: *You shall not kill, you shall not commit adultery, you shall not bear false witness,* and as many things as are joined to these." But as if he were wanting in none of these, or as if he were rejecting a doctrine as being far inferior to his own habits: "All these," he says, "I have kept from my youth; what do I still lack?" That which he, joining pride to ignorance, said: "What do I still lack?" this also do these men say, through an excessive amount of arrogance combined with a vain conceit of wisdom: "What shall we do, that we may work the works of God?" A good thing, therefore, is a humble spirit, and the work of a noble mind, to leave to the judgment of teachers what is worth knowing, and to embrace the doctrine which they consider to be right, inasmuch as their knowledge is greater. For how will they hold the place of teachers, if there is no more erudition in them than in the disc[iples]?

For, as the mind of those being instructed reaches only with difficulty that of their teachers, even towards a greater advancement, according to what was said by the Savior: "The disciple is not above his teacher," and, "It is enough for the disciple that he be as his teacher." ^A

VI, 29. *This is the work of God, that you believe in Him whom He has sent.*

The Lord again attacks most sharply, albeit still covertly and under a veil, the folly of those who question Him; for anyone hearing these words, if he takes them simply, will think that Jesus is enjoining nothing upon them other than that it is becoming for them to believe in Him. But if he considers the meaning of what is said ^B more attentively, he will find that it refers to something else. For He quite rightly fashions His speech in a manner appropriate to the folly of those who are questioning Him. They, as if they had already learned, by the Law, how to do what is pleasing to God, impiously reject the teaching of our Savior, saying: "What shall we do, that we may work the work of God?" ^C But it was necessary to show that they were still far removed from the true worship of God, and knew nothing at all of the things that are truly good, being those who, although they cling to the letter of the Law, have a mind full merely of types and shadows. For this reason, with a certain great vehemence, He speaks, contrasting the fruit of faith with the legal observances: "This is the work of God, that you believe in Him whom He has sent." This is not, He says, what you supposed, ^D looking only to the types; but know, even if you are unwilling to learn, that the Lawgiver was never pleased by the sacrifices among you, nor does God desire or require them—the slaughtering of sheep. For what would frankincense be, even if it fill the air with sweet-smelling smoke? Or what, He says, will a goat profit, or the difficult offerings of cinnamon? God will not eat the flesh of bulls, nor will He drink the blood of goats. He has known all the birds of the heaven, and the beauty of the field is with Him. Moreover, He has hated and rejected your feasts, and will not smell in your solemn assemblies, as He says somewhere; nor did He even speak to your fathers concerning burnt-offerings and sacrifices. Therefore, this is not the work of God, but rather that: that you believe in Him whom He has sent. For the salvation through faith is indeed truly better than the legal and typical worship, and the grace that justifies is better than the commandment that condemns. The work, therefore, for the soul that loves God is faith in Christ, and it is far more worthy to be eager to be instructed in the words concerning Him, rather than to cling to the shadows in types. You will wonder again, moreover, at this: for although Christ is accustomed to neglect those who question Him for the sake of tempting Him, He now replies with a singular plan, even though He knew they would receive no profit from it, to their own condemnation. Just as He also says elsewhere: "If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin."

^A They said therefore to him: "What sign do you perform, that we may see, and believe you? What do you work? Our fathers ate the manna in the desert, as it is written: 'He gave them bread from heaven to eat.'"

The mind ^B of the Jews is gradually revealed, though still concealed and buried in somewhat obscure thoughts. For they said out of folly: "What shall we do, that we may work the work of God?"—especially since, as we have already said, they thought the Mosaic precepts were sufficient for them, so that they could be directed to all wisdom, through which they might perceive the will of God. But this purpose of theirs was in some way hidden; now, however, it is laid bare and gradually comes to light, for "there is nothing covered," as the Savior says, "which shall not be revealed." What then, they say, "What sign do you perform?" The blessed Moses is honored, and most rightly so; he was accepted as a mediator between God and men. ^C And indeed he gave a sufficient sign: those who were with him ate manna in the desert. But since you now enter into a place greater than his, and do not shrink from adding to the laws established of old, by what signs will you make us believe, or by what miracle do you come in as an initiator of teachings newer than those which deserve our wonder? But through these things, the word of our Savior is also shown to be true; for they thought it necessary to demand a sign, not so that they might wonder at him for the sake of things done in a way worthy of God, but because they had eaten of the loaves and were filled, by which they are already shown to be ^D reproved. For they demand a sign from Jesus, not just any common one, but that which, as they thought, Moses performed: having fed the people who came from Egypt in the desert for forty whole years through the provision of manna. For as it appears, being utterly ignorant of the mysteries in the divine Scripture, they did not consider that the miracle performed through him should be attributed to the divine power of the one who did it, but very foolishly they crown Moses himself for it. Therefore, they demand from Christ a sign equal to that one, assigning no importance at all to the sign shown to them for a day, and even if it were found to be great, they still think the growth of nourishment should extend over a long time; for in this way, they would finally and with difficulty be persuaded to yield, and subsequently count the Savior’s power to be most noteworthy, and through this, accept his instruction. It is therefore evident, even if they do not say it very clearly, that they think nothing of signs, but under the pretext of wondering at them, they hasten to serve the impure pleasure of the belly.

CHAPTER VI

Jesus said therefore to them: "Amen, amen, I say to you: Moses did not give you the bread from heaven."

^A Our Savior now also rebukes them most sharply as senseless, and as being in the greatest ignorance of the things in the Mosaic writings. For they ought surely to have known clearly that Moses was a minister from God to the people, and again from the children of Israel to God, and that he was himself the author of no miracle, but rather an attendant and minister of those things which the Giver of all good things was pleased to do for the benefit of those who had been recalled from servitude. Therefore, what they were impiously imagining, Christ at once cuts off. For how would it not be full of extreme madness and impiety to attribute to men those things which belong to and are owed to the divine nature alone? But since He denied that Moses was the author of the miracle, and removed it from his power, it is manifest that He is attributing that glory to Himself and to the Father, even if He is unwilling to say so plainly on account of the ignorance of His listeners. ^B There was indeed a fear, especially when an injury to Moses seemed to be committed by such words, that they would be incited and inflamed again, since they would in no way inquire into the truth of the matter, nor recognize the dignity of the speaker, but, proposing to themselves only the honor of Moses, they would act perhaps rashly and inconsiderately, since he himself was being compared with one superior. Let us therefore learn, with greater reason and discernment, to cultivate piety toward our holy fathers, and to render, as it is written: "Fear, to whom fear; and honor, to whom honor." For we shall in no way perform an injustice if we assign what is suitable to each person with reason, since "the spirits of the prophets are subject to the prophets." But when words are spoken about our Savior Christ, then it is necessary for us also to say: "Who in the clouds will be equal to the Lord, or who will be like to the Lord among the sons of God?"

VI, 32, 33. But my Father gives you the true bread from heaven. For the bread of God is that which descends from heaven and gives life to the world.

Not only were they to be removed from that opinion of divine power which they attached to Moses, and it was to be shown that he was a minister of miracles rather than the author of them, but also the miracle itself, ^C although unusual, was to be set aside, and shown to be nothing at all by comparison with a greater one. Imagine, therefore, Christ crying out again something of this sort: "In small and most trivial things, O you people, you judge the great, and you have defined the liberality of the Lord of all within very narrow limits. For you are not a little foolish when you persuade yourselves that the manna is that bread from heaven, although it fed only the nation of the Jews in the desert, while there are innumerable other nations scattered throughout the whole world; and having restricted the kindness of God toward men in such a way..."

^A as to suppose that He bestowed food upon one people alone. For those things were types of more universal realities, and that particular kindness was an exhibition of a general favor, granted to those of former times as a kind of earnest. But when the time of the truth is at our very doors, "My Father gives you this bread from heaven," which was portrayed as in a shadow for the ancients through the provision of manna—for let no one think, He says, that that manna is in truth the bread from heaven, but rather let him grant his assent to the One to whom it might appear to belong to be able to nourish the whole inhabited world, and to bestow life upon the entire cosmos. Therefore, He rebukes the Jew, who remains fixed upon things that have occurred in type and refuses to search out the beauty of the truth; for that manna was not strictly that, but the only-begotten Word of God Himself, who comes forth from the essence of the Father, since He is by nature Life, bringing all things to life. For since He sprang forth from the living Father, He Himself is also Life by nature; and since it is the task of life by nature to give life, Christ gives life to all things. For just as bread from the earth is found for us, not permitting the weak nature of the flesh to be corrupted, so He Himself, by the operation of the Spirit, gives life to our spirit, and not only to this, but also preserves the very body unto incorruption. But since our discourse has run on to the matters concerning the manna, it will involve no inconvenience, I suppose, if we bring forward what we have observed about it, with the places of Sacred Scripture that make mention of it distinctly set forth; for thus, with the matter set forth most clearly, we shall rightly perceive everything observed about it. By all these things, however, we shall show that the true manna is Christ Himself, who under the figure ^B of manna is understood to have been given to the ancients by God and the Father. The Scripture, indeed, has it thus: "On the fifteenth day, in the second month, when they had gone out from the land of Egypt, the whole congregation of the sons of Israel murmured against Moses and Aaron, and the sons of Israel said to them: 'Would that we had died, struck down by the Lord in the land of Egypt, when we sat by the flesh-pots, and were eating bread to the full; for you have led us out into this desert to kill all this congregation by famine.'" Now, the things from the history are manifest and very easy to see, and, I think, need no discourse to examine the obvious meaning; yet we shall speak again, looking only to the spiritual. Therefore, while those from Israel were still holding the land of the Egyptians, they celebrated by divine command the feast which typifies the feast in Christ, and having partaken of the food of the lamb, they thus with difficulty escaped the greed of Pharaoh's tyranny and shook off the ^C unbearable yoke of slavery. Then, in addition to this, having miraculously crossed the Red Sea, they came into the desert; and indeed, while suffering from famine there, a wonderful longing for the flesh ^D and other foods to which they had been accustomed seized them. Thus

^B they murmured against Moses and fell into regret for the gift from God, when they ought rather to have been giving Him immense thanks. Egypt, therefore, may be taken to represent shadows and the state of this present age; and we, as though enrolled in a certain region, are enduring a bitter servitude within it, doing nothing at all that is pleasing to God, but performing the most agreeable services for the devil alone, and plunging like mire or foul-smelling swamp water into the pleasures of the impure flesh, enduring labor that is unrewarded, fruitless, and painful—pursuing, if I may so call it, a passion for pleasure. But whenever the law of God speaks to our mind, and we perceive the bitter slavery in these things, then, surely, then seized by a desire to abandon all wickedness, we hasten toward Christ Himself as toward the beginning and door of liberty. Furnished with security and grace—as if with provisions—through His precious blood, we leave behind the perturbations of the flesh in this life as if they were a hostile and stormy sea, and having placed ourselves outside all worldly tumult, we are at last converted to purer and holier habits, withdrawing as if into a desert place.

But since one who is instructed in virtue through the law is not without training, when we find ourselves to have attained these things, and then encounter temptations that test us, the memory of carnal lusts sometimes stings us. Then, as the passion pricks us more vehemently, we often complain out of weariness, even though the divine law has recalled us to liberty, and, incited like those of old by a certain hunger for familiar pleasures, and having cast aside the labors of temperance, we no longer see that worldly slavery as evil. For truly, the will of the flesh is able to pull the mind away from every pursuit of what is good. The Lord said to Moses: ^C «Behold, I will rain bread for you from heaven.» You can see here quite clearly what is sung in the Psalms: «He gave them the bread of heaven, man ate the bread of angels.» But it is clear, I think, to all, that of the intellectual powers in the heavens, no other bread and food is to be understood than He who is the Only-Begotten from God the Father. He, therefore, is the true manna, the bread from heaven, which is supplied by God the Father to every rational creature.

But to enter into the order of the matters proposed, observe how the divine grace from above draws human nature toward itself, even when it is suffering from inveterate diseases, and how it preserves it in various ways. For the inclination of the flesh, falling into the soul like a stone, draws it and forcefully compels it to its own will; but Christ, in return, leads us back—as if by a bridle—toward the desire for better things and calls the infirm back to piety. Behold, indeed, behold: to those who have fallen into bodily pleasures, He promises that He will give nourishment—namely, consolation through the Spirit, the intellectual manna. For by this we are strengthened for every patience, and we gain the benefit of not falling back into vices out of weakness. Thus He was strengthening

^A us in piety even long ago with the intellectual manna, that is, Christ.

But since, for the sake of utility, we have once digressed from the set discourse, I do not think it should be left unexamined, since that inquiry holds much fruit. Therefore, someone will reasonably ask for what cause God, being so merciful and good, when He ought to anticipate the petition, promises nothing unless asked, and does not punish at the beginning those who had such a perverse mind, but punishes later those laboring under a similar desire, recalling to memory breads, and pots of meat, and foul-smelling onions, and being held by the longing for them. For in Numbers we shall find that some ^B were punished, and the place in which they had then encamped was called the Monument of Appetite. For "there," he says, "they buried the greedy people." To the first, therefore, we shall say that He fittingly waited for their petitions, and thus exhibited Himself as the Giver. For a benefit is most acceptable when certain pleasures precede it, which urge us to desire it vehemently, even if it is not yet present; but we lack the sense of sweetness when our soul is not previously incited to seek it by any pleasure of receiving a benefit. ^C But perhaps you will say that they did not employ prayers at all, but rather murmured, and repented, and cried out. For this is indeed also truer to say. To this we also say that while petition through entreaty is suitable for those who are perfect in their character, the murmuring of the weaker ones, arising from weariness or elsewhere, will be equal to these petitions, and the Savior of all, being most loving to men, does not take it amiss. For just as with infants, wailing sometimes helps to obtain what is useful to them, and from it the mother often gathers what is pleasing to the infant: so in us, being still infants and not yet progressed toward understanding, ^D the wailing of weariness, so to speak, holds the place of a petition before God. He does not punish at the beginning, although He sees us succumbing to earthly desires, but only in the middle of the times, for such a reason as appears to me. For the Israelites who had recently departed from Egypt had not yet received the manna, nor did they have that bread from heaven which strengthens the heart of man, so they deservedly fall into carnal desires, and because of this they are forgiven; but those who already having feasted on the Lord, as it is written, preferring carnal things to spiritual goods, then undergo the most just punishment, and moreover, by their own suffering, they leave behind an illustrious monument of the calamity. For the place of punishment is called the Monument of Appetite. "And the people shall go out and shall gather what is needed day by day." Sensible manna

we shall consider to be a type of that which is intellectual. And the manna, the intellectual one, signifies Christ himself to us, while the sensible signifies the crasser instruction of the Law. The gathering, therefore, is reasonably day-by-day, and the lawgiver forbids keeping it for the morrow, as if indicating to those of old through enigmas that once the time of salvation has shone forth, when the Only-begotten appeared in the world in the flesh, the types given through the Law would altogether cease, and to gather food from there would be in vain, when the delights of the truth itself are present for us to enjoy and to use. ^A "And it shall be on the sixth day, and they shall prepare what they may bring in, and it shall be double what they gather." Observe again, that it is not permitted to gather the sensible manna on the seventh day, but that it is required to eat what was procured and gathered on the day before. For the seventh day signifies the time of the advent of our Savior, in which we celebrate the Sabbath in sanctification, ceasing from the works of sin, and receiving for food and for the confirmation of faith the knowledge already collected through the Law; not, however, as if we were still under necessity to gather it, since a more noble food is now set before us, and we have the bread from heaven. Now, the manna is gathered in a double measure before the holy seventh day, and you may understand from this again that when the Law is brought to an end at the time, and that holy seventh day—that is, the advent of Christ—is already beginning, the discovery of heavenly goods will be in a double measure, in a certain way, and there will be a twofold grace: that which introduces, besides the benefits from the Law, the evangelical instruction as well. This is also to be considered as taught by the Lord himself, when he says, as if in the form of a parable: ^B "Therefore every scribe instructed in the kingdom of heaven is like a rich man who brings out of his treasure new and old things." The old are those from the Law, the new those through Christ. "And Moses and Aaron said to all the congregation of the sons of Israel: At evening you shall know that the Lord brought you out of the land of Egypt; in the morning you shall see the glory of the Lord, in that the Lord will give you flesh to eat in the evening and bread in the morning to satiety." Moses promises to the Israelites that a supply of quail would be given by God in the evening, and by this he asserts that they will clearly know that they were brought out of Egypt by God. "In the morning, therefore," he says, "you shall openly see the glory of the Lord, in that you shall receive bread to satiety." ^C Here again, I pray, observe the details distinctly: for the abundance of quails represents the Law in a certain way; for that bird is not lifted up in flight, but flies near the earth. You will see those who are instructed through the Law in a more earthly and typical worship of God to be truly like this, if indeed you look to the sacrifices, the sprinklings, and the Jewish purifications; for, although they appear in a way to be raised from the earth and carried on high by Paul, they are nevertheless in it, and around it; for in the Law there is not that which is perfectly good and sublime in understanding. Furthermore, it is provided at evening, by which "evening" the obscurity of the letter is again signified to us, or

^A or the lightless condition of the world, not yet possessing the true light, that is, Christ, who, having become man, says: "I have come as a light into the world." And He says that the sons of Israel would know that the Lord brought them out of Egypt; for only a general knowledge of salvation through Christ is seen in the Mosaic writings, while grace itself was not yet present in person. For He indicated this very thing by adding: "In the morning you shall see the glory of the Lord, in that He will give you bread to the full." For when the mist of the law, as if in the order of night, has been dissolved, and the intelligible Sun has risen for us all, we already behold the glory of the present Lord, receiving that bread of heaven for satisfaction, and I say again, Christ Himself.

"And it was evening, and the quail came up, and covered the camp. And in the morning it was, as the dew was ceasing, round about the camp, and behold, upon the face of the desert, something fine as coriander, white." Consider again what the rationale and meaning of these words is. For concerning the quails, He says that they covered the camp; but concerning the manna, that it fell ^B in the morning, while the dew was ceasing, round about the camp, upon the face of the desert; for the training through the law, which I say consists of types and figures, which we have compared to the species of the quail, covers the congregation of the Jews. "For there lies," as Paul says, "a veil upon their heart, and a hardening in part." But when the morning comes, that is, when Christ is already rising and illuminating the whole world, when the dew also finally ceases—that is, the thick and misty introduction of legal precepts; "For Christ is the end of the law and the prophets"—then certainly that true and heavenly manna shall fall for us, that is, the evangelical doctrine, not upon the congregation of the Israelites, but round about the camp, that is, to all the nations, and upon the face of the desert, that is, the Church from the Gentiles, concerning which it has been said somewhere: "For many are the children of the desert rather than of her who has a husband." ^C For the grace of the intelligible manna is scattered over the whole world, which is also compared to coriander, and is called fine/small. For the power of the divine word is truly fine and cooling to the passions that are in a ferment, calming the heat of fleshly movements within us, and penetrating into the depth of the heart. And they say that the virtue, in its natural quality, of the herb itself, that is, the coriander, is most cold. But the sons of Israel, seeing it, said one to another: "What is this?" For they did not know what it was, being unaccustomed to that which had happened paradoxically, and not having the experience to say clearly what it might be. "What is this?" they say to one another; ^D and that very thing which was said in asking, they make the name of the thing, and in the Syrian tongue call it "manna," which is, to say again: "What is this?" Hence, furthermore, you may understand that Christ was to be less recognized by the Jews. For that which was typically...

^A maintained, experience itself demonstrated upon the truth itself. "But Moses said to them: Let no one leave of it until morning. And they did not listen to Moses; but some left of it until morning, and it bred worms, and rotted; and Moses was angered against them." The morning time here signifies again the bright and most splendid time of the Savior's advent, when, the shadow of the law having been in a way dissolved, along with the diabolic darkness that had prevailed among the gentiles, the Only-Begotten rose for us like light, and the spiritual dawn appeared. ^B Therefore, the blessed Moses bids us not to reserve the typical manna until the morning. For once the aforementioned time has dawned for us, the shadows according to the law are henceforth utterly superfluous and untimely, because of the truth now present. Indeed, that legal righteousness is an utterly useless thing once Christ has shone forth, Paul demonstrates, saying concerning it: "For whose sake I have suffered the loss of all things," obviously the boastings in the law, "and I consider them to be rubbish, that I may gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Jesus Christ." Do you see, therefore, how wisely he took care that it not be left until the morning? Those, however, who did preserve it until the morning are a type of the unbelief of the Jews, for whom that vehement and stubborn zeal for observing the literal law will be the future cause of rottenness and worms. For you hear how the lawgiver is greatly angered at them: "And Moses said to Aaron: Take one golden vessel, and put into it full the omer of manna, and you shall store it before God for preservation." Here is truly the time to say with the highest admiration: "O the depth of the riches and wisdom and knowledge of God!" For incomprehensible indeed is the understanding ^C hidden within the divinely inspired Scriptures, and a deep abyss, as it is written: "Who shall find it?" See, therefore, how we bring the final part of this passage to a close. For since Christ himself has been revealed to us as the true manna, shadowed forth in the image for the ancients, he now necessarily teaches of what kind and of how great virtue and glory one must be, who stores up within himself that intelligible manna, and admits Jesus into the inner depths of his own heart, through right faith in Him and perfect love. For you hear that the full omer of manna was placed in a golden vessel, and was laid by the hand of Aaron before God for preservation. For the holy and truly God-loving soul, perfectly conceiving the word concerning Christ within itself, and receiving in its entirety the heavenly treasure, will be a precious vessel, as if made of gold, and will be offered through the high priest of all ^D to God and the Father.

and will be brought into the sight of Him who holds all things together and keeps them in preservation, and who does not allow that which is subject to corruption, in so far as it concerns its own nature, to be corrupted. The righteous man, therefore, is inscribed as having the intellectual manna in a golden vessel, that is, Christ, being raised up to incorruption, as if in the sight of God, and remaining for preservation, that is to say, for a long span of time and for life without end.

Therefore, the Lord justly reproves the Jews, who are suffering no small madness, in that they supposed that the manna had been provided to the ancients by the all-wise Moses, and stayed their understanding of it at that point, while perceiving absolutely nothing of the things signified through it, by saying: "Amen, amen, I say to you, it was not Moses who gave you the bread from heaven." ^B For they ought rather to have pondered and understood that Moses had only contributed the ministry of mediation for this; but the gift was not a discovery of human hands, but a work of grace from above, which in cruder figures sketched out the intellectual reality and signified to us the bread from heaven, which gives life to the whole world, and does not feed one race alone, that which is from Israel, as if by privilege.

They said, therefore, to him, "Lord, always give us this bread." Jesus said to them:

VI, 34. *Then they said to him, "Lord, give us this bread always." Jesus said to them:*

Through these things, the purpose of the Jews is clearly unmasked—a purpose they wished very much to hide—and anyone might see that the truth cannot lie, asserting that they do not follow Christ because they were spectators of signs, but because they had eaten of the loaves and were filled. And they would justly be condemned for great dullness of learning, and I believe it must be said of them: "Behold a foolish and heartless people: they have eyes and do not see; they have ears and do not hear." ^C For although our Savior Christ, as may be seen, tries through many words to call them away from bodily concepts and to raise them up through his all-wise teaching to spiritual contemplation, they do not depart from the comforts of the flesh, and hearing of "bread which gives life to the world," they still dream of earthly things, for whom God is the belly, as it is written, and who are so addicted to the lusts of the belly that they justly hear: "Whose glory is in their shame." ^D

And you will find language such as this remarkably consistent with the words of that Samaritan woman. For when our Savior Christ spent a long discourse upon her, and was teaching her concerning the intellectual waters, and saying clearly: "Everyone who drinks of this water will thirst again; but whoever should drink of the water that I shall give him will have within him a spring of water leaping up into eternal life," her mind was carried away by the ignorance within her; and leaving the intellectual spring, and thinking absolutely nothing at all about it, she slipped down to the supply of sensible waters, saying: "Lord, give me this water, that I may not thirst, nor come here to draw." Thus the speech of the Jews is akin to hers. For as she was by nature weak, so also these, I think, have nothing manly, so to speak, and ju-

youthful in their understanding, but are in some sort effeminated toward unmanly desires of the belly, and they show that the scripture is true concerning them: "For the fool will speak folly, and his heart will understand vain things."

VI, 35. *I am the bread of life.*

The Savior Christ is accustomed, when He expounds the more divine mysteries already foretold, to weave their narration in a somewhat enigmatic way, and not very clearly. For He does not wish a discourse so holy to be openly set forth to be trampled upon by the profane and impious without distinction; yet, although He covers it in the wrappings of enigmas, He does not permit them to be dark to those who have understanding. But if He sees some who are unlearned listeners, and who comprehend nothing at all of what is said, He expounds clearly what He means, and having scattered all the mist of the discourse, He presents the knowledge of the mystery naked, open, and manifest, and thus leaves them no room to excuse their unbelief. But that He is accustomed, as we have said, to use often an adumbrated and hidden discourse, He Himself will teach us in the book of the Psalms, saying: "I will open my mouth in parables." And the blessed prophet Isaiah will confirm no less surely that this exposition is correct, ^C and in no way mistaken, crying out: "Behold, a righteous king shall reign, and princes shall rule with judgment. And there shall be a man hiding his words." For he says that He who says, "But I have been set king by Him upon Sion His holy mountain, declaring the commandment of the Lord," is the righteous king who is to reign over us. And by "princes who shall rule with judgment,"—that is, with uprightness in all things—he understands the holy disciples, ^D who often approached even the Savior Christ hiding His words, saying: "Explain to us the parable." And when He Himself was once asked why He spoke to the crowds in parables, He is found to have expounded the most manifest cause, saying: "That seeing, He says, they may not see, and hearing, they may not hear, nor understand." For they were not worthy, surely, according to God, who judges justly, who, it seems, decreed such things concerning them. Therefore, after the Savior had brought forward very many things back and forth, when He saw that the listeners understood nothing, at last He says more openly: "I am the bread of life." And He almost insults their immoderate folly, saying: "O you who surpass all others incomparably in ignorance alone, when God has told you that He would give bread from heaven, and has made you so great a promise, yet you measure the divine liberality by that one food alone, namely the manna, and you do not fear to limit the heavenly grace even to that point, being ignorant that both what you receive here from God is little, and that God Himself, who bestows these things upon you, is...

^A that bread from heaven. For I am, He says, the bread of life, long ago announced to you as by way of promise, and signified as in a type, but now present, and fulfilling the promise that was owed. And I am the bread of life, not a bodily bread, which can only remedy the discomforts of hunger and prevent the body from being consumed by them, but one that reforms the whole living being into eternal life, and shows the man created for life to be superior to death. By these words He hints at the life and grace through His holy flesh, through which that which is proper to the Only-Begotten is introduced into us, that is, life. ^B It must be known—for I think one ought to study with a desire for learning whatever contributes to one's benefit—that the typical manna was provided by God to the Israelites for forty full years, while Moses was still living among them; but when he reached the common end of life, and Joshua was already appointed leader and commander of the Jewish hosts, he led them across the Jordan, as it is written, and by circumcising them with stone knives and bringing them into the land of promise, he caused that manna, the author of all wisdom, God, to cease from being granted, and He began to feed them with bread at last. Therefore (for the type will now be transformed into the greater truth), when Moses passed away—that is, when the types of the legal worship ceased—and Christ, the true Joshua, was set over us, ^C “for He saved His people from their sins,” then we crossed the Jordan, then we received the circumcision in the spirit through the teaching of the twelve stones, that is, of the holy apostles, about whom it is written in the prophets: “For holy stones are rolled upon the earth.” For these holy stones are indeed they who go about and traverse the whole world, through whom we also were circumcised with a circumcision not made by hands, that is, in the spirit, through the Spirit. Therefore, when we were called to the kingdom of heaven through Christ—for this, I think, is signified by the entry of some into the land of promise—then the typical manna is no longer for us; for we are no longer nourished by Mosaic letters, but the bread from heaven, that is, Christ, now nourishes us unto everlasting life, both through the grace of the Holy Spirit ^D and by the participation of His own flesh, which imparts to us share in God, and abolishes the mortality that proceeded from the ancient curse. *He who comes to me shall not hunger, and he who believes in me shall never thirst.* There is something else hidden in these words, which it is necessary to point out. It is the custom of the Savior Christ not to be greatly opposed to the praises of the saints, but on the contrary to crown them with wonderful honors. Yet when some of the more ignorant, not knowing how much He excels them, attribute to them a greater glory, then He...

^A reorients them toward a healthier frame of mind, by setting before their eyes the question of who the Only-Begotten is, and that it is altogether necessary that He should incomparably excel them. Yet He does this in a way that is somehow obscure and without any arrogance; rather, He lets them determine His preeminence from an inspection and comparison of the facts.

For example, He was once discoursing with the Samaritan woman, to whom He promised that He would also give living water. But since the woman did not grasp this at all, she said, "Art Thou greater than our father Jacob, who gave us the well?" But since the Savior wished to persuade her that He was greater even than he, and far more worthy of being believed, He introduces a difference between the waters, saying: "Everyone who drinks from this water will thirst again; but whoever drinks from the water that I shall give him will have in him a fountain of water springing up into eternal life." And what is the implication of this, unless it is meant to persuade one that he who provides better things must necessarily be better and more excellent than the one with whom the comparison is being made? He employs a similar method of instruction and doctrine ^B now as well. For since the Jews were somewhat arrogant toward Him, and dared to be high-minded, repeatedly putting forward Moses the lawgiver and claiming that they ought to follow what was given through him rather than what was given through Christ, and since they supposed that the bestowal of manna and the spring of water brought forth from the rock was the most weighty proof that Moses held the primacy of honor over everyone, and even over our Savior Christ Himself, He has consequently, of necessity, turned to His accustomed method. He does not say openly and plainly that He is more excellent than Moses, because of the unbridled audacity of those listening and their fury, which was inflamed to a high degree of anger; but He comes to the very thing that was being admired, and by a comparison with the greater, He exposes the lesser: "For he who comes to me," He says, "shall not hunger, and he who believes in me shall never thirst." ^C "For," He says, "I myself also agree with you that the manna was given through Moses; but those who ate it hungered. And I will say further that to you also water was brought forth from the rock, but those who drank became thirsty, and the gift of these things provided only a temporary use. But he who comes to me shall not hunger, and he who believes in me shall never thirst."

What then does Christ promise? Nothing corruptible, but rather that blessing which consists in the participation of the holy flesh and blood, which brings the whole man back to incorruption, so that he is in need of none of those things which keep death away from the body—that is to say, food and drink. Here, however, He seems again to call "water" the sanctification through the Spirit, or the divine and holy Spirit Himself, who is so often named in the divine Scriptures. ^D Therefore, the holy body of Christ gives life to those in whom it resides, and preserves them in incorruption, being commingled with our bodies. For it is understood to be the body not of some other person, but of Him who is life by nature, having entirely within itself the power of the united Word.

and being, as it were, and indeed already even filled with His energy, through which all things are brought to life and kept in existence. ^A Since matters stand in this way, let those who have been baptized and have tasted of the divine grace now finally know that, by walking into the churches sluggishly and with difficulty, and by departing for long periods of time from the blessing that comes through Christ, and by feigning a specious sort of reverence due to a desire not to communicate of Him mystically, they are casting themselves out of eternal life and refusing to be brought to life. Yet this abstinence of theirs—even though it might seem to some, in a way, to be a fruit of reverence—turns into a snare and a stumbling block. For they ought rather to hasten to introduce the power and readiness that resides within them, so that they might appear eager for the cleansing of sin, and strive, rather, to cultivate a most seemly manner of life, and thus run forward, henceforth with great confidence, to the participation of life. But since Satan is wily in deception, he does not allow them to think that it is fitting to be sober-minded; rather, having stained them with evils, he persuades them to shudder at the very grace through which it was likely they would, as if sobering up from wine and the drunkenness of pleasure that incites to baseness, look upon and consider what is advantageous. Having therefore shattered his bonds, and having shaken off the yoke cast upon us by greed, let us serve the Lord in fear, as it is written; and having shown ourselves superior to the pleasures of the flesh through self-control, let us approach the divine and heavenly grace, and ascend to the holy participation of Christ. ^B For thus, in this way, we shall also overcome diabolic deceit, and having become partakers of the divine nature, we shall ascend to life and incorruptibility.

VI, 36. *But I said to you, that you have seen me, and you do not believe.*

He refutes them with many arguments, and in every way drives them toward salvation through faith. But He did not ignore, again, as God, that they would run toward their familiar and habitual unbelief, and would hold as nothing Him who calls them to life. Therefore, in order that they might know that Jesus was not ignorant of what kind of people they would turn out to be again—or rather, to speak more fittingly, that they might learn that they stood condemned under divine wrath—He brings in again: ^C *“But I said to you, that you have seen me, and you do not believe.”* I foresaw, He says, and I have clearly foretold that you would surely remain stubborn, and, clinging tenaciously to the disobedience so dear to you, you would be left deprived of my gifts. And when did Christ say such a thing? Remember what He says to the blessed prophet Isaiah: *“Go, and say to this people: By hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. For the heart of this people has become fat.”* For is not the word shown to be true—and this, too, through the things lying here before us? They saw that He was Lord and God by nature, when He fed the countless multitude of people with five barley loaves and ^D

two fish. Yet, having seen, they do not believe, because of the blindness that, like a cloud, has settled upon their minds from the divine wrath. For they were, without question, worthy to suffer this, since, enmeshed in countless sins and bound by the unbreakable chains of transgressions, they do not even receive Him who came and is able to set them free. For this reason, ^A “the heart of this people has been hardened.” And that the multitude of the Jews perceived Jesus as being God by nature through the greatness of the sign, you will be able to understand most clearly from the account of the facts themselves: for they saw—they saw ^B and, marveling at what had happened, as the Evangelist says above, they sought to take Him by force to make Him king. No excuse, therefore, remains for the madness of the Jews. For being thunderstruck—and with good reason—at the wonders, and being led by the works to the power of the miracle-worker in proportion, they all but shudder at the obedience and leap away from good behavior, eagerly hurling themselves, as it were, into the very bottom of perdition.

VI, 37. All that the Father gives me will come to me.

It was not fitting for Christ to say simply, “You have seen me, and you do not believe,” but it was necessary also to add the cause of the blindness, so that they might learn that they had fallen under divine wrath. Therefore, just like a skilled physician, He both points out their infirmity to them and reveals the cause of the disease—not so that, once they have learned this, they might remain idle there, but so that they might by every means appease the Lord of all, who is offended with them for just causes. For He would never have been angry unjustly, nor would He who knows how to judge justly have passed any such judgment upon them, unless a reason irreproachable in every respect had provoked Him to it. Furthermore, the Savior asserted with these words that whatever the God and Father gives would come to Him, not as if He were not able to bring it about for Himself—for He would easily have accomplished this by a mere nod through the power of His might, and by all things being subject to Him, as Paul says—but because it seems necessary after a fashion, and more becoming, that they who dwell in ignorance should be illuminated through the divine nature. Again, as man, He attributes the operation regarding things more fitted for God to the Father; for He is accustomed to do this, as we have often said before.

When, however, He says that all that the Father gives ^D will be brought to Him by God and the Father, He seems to be alluding to the faithful people of the Gentiles, who are even now about to be present. This is indeed the word of One threatening that they themselves will be deprived of the grace, and that all who are from the Gentiles will rise up in their place, being brought [to Him] through the goodness of God and the Father as to the Savior and that life-giving Son according to nature, so that those who had become partakers of the blessing from Him might indeed also be rendered partakers of the divine nature, and thus be recalled to life and incorruption, and in the first

^A frame of nature be transformed back. Just as, then, if someone were to bring a sick person to a doctor in order to repel the disease that has attacked him, in the same way we say that those who appear worthy of the salvation from Him are brought to the Son by God the Father. A bitter and entirely destructive thing, therefore, is hardness of heart. For this reason, the prophetic word also rebukes the Jews: "Be circumcised to God, and circumcise the hardness of your heart, men of Judah, and inhabitants of Jerusalem" (Jerem. IV, 4). But not to them, rather to us, God the Father has reserved the circumcision of the heart, which is surely ^B performed through the Holy Spirit, in that Jew who is in secret (Rom. II, 29). It is fitting, therefore, to recoil from their unbelief, and to strive to shun hardness of heart, and rather to be transformed into a tender disposition, if we would flee the wrath against them as a destructive thing.

VI, 37. *And him who comes to me I will not cast out.*

He says that the conversion through faith will not be without benefit to those who come to Him. For it was truly necessary to show that this approach from God and the Father is a most desirable thing and full of countless blessings. There will be, therefore, He says, and there shall be most excellent gifts for those who are called to Me through grace from above and are walking [toward Me]. "For him who comes," He says, "I will not cast out;" ^C that is, I will not cast him away as some useless vessel, according to what was said through one of the prophets: "Jeconiah is dishonored as a vessel for which there is no use; he is thrown away and cast out into a land which he did not know. O land, land, hear the word of the Lord; write this man as an abdicated man" (Jerem. XXII, 28–30). Therefore, He says, he will not be abdicated, nor will he be cast out as ignominious, nor will he remain bereft of My bounty, but he will be brought into the storehouse and will dwell in the heavenly mansions, and will see himself enjoying a hope greater than every human mind. "For eye has not seen, and ear has not heard, and it has not ascended into the heart of man, all that God has prepared for those who love Him" (1 Cor. II, 9). It is likely, moreover, that the phrase, "Him who comes to Me, I will not cast out," also signifies that he who believes ^D and approaches through divine grace will not be delivered to judgment. For you will find that the word "out" signifies something of this kind, as in that parable which is found in blessed Matthew: "For the kingdom of heaven," He says, "is like a net cast into the sea, and gathering from every kind of fish; which, when it was filled, drawing it up and sitting by the shore, they gathered the good into vessels, but the bad they cast out" (Matth. XIII, 47, 48). For by the fact that the good were gathered and stored in vessels, we understand that the good are to be brought into the divine and heavenly halls. But by the fact that the useless were cast out, it signifies that the wicked will be despoiled of all good things and delivered to judgment. Wherefore, when Christ says...

and we shall see that the impious are to dwell in judgment. Therefore when Christ says, "Him that comes to me, I will in no wise cast out," we understand that the people who come to him through faith shall escape punishments. Most wisely, however, it seems to me that he threatens by these words those who have broken out into such madness, that unless they are recalled to obedience as quickly as possible, they will be repulsed from every good, and will be cast out from his friendship even against their will. For by the same reasons for which he promises that he will not cast out him who comes, he signifies that he will certainly cast out him who does not come. ^A

CHAPTERS CONTAINED IN THE FOURTH BOOK

I. That the Son is in nothing less than God and the Father, because he exists from him according to nature, although he is said by some to be subject to him: given the text, "For I have come down from heaven, not to do my own will, but the will of him who sent me." Where also most usefully he discourses on the precious cross of Christ.

II. That the holy body of Christ is vivifying: given the text, "I am the bread of life," and the following, where he speaks of that body of his as if it were bread.

III. That the Son is not a participant in life received from elsewhere, but is rather life according to nature, as one begotten of life according to nature from God and the Father: given the text, "As the living Father sent me, and I live because of the Father; and he who eats me, he also shall live because of me."

IV. That the holy tabernacle which was carried before the people in the desert was a figure of Christ, and the ark that was in that tabernacle, and the lampstand, and likewise the altars, both of incense and of offerings, signified Christ himself: given the text, "To whom shall we go? You have the words of eternal life."

V. On the feast of Scenopegia. That it signifies the consummation of the hope which is owed to the saints, and the resurrection from the dead: given the text, "Now the Jews' feast, the Scenopegia, was at hand."

VI. A dissertation on the rest on the Sabbath day, where what that signifies is indicated in many ways: given the text, "If a man receives circumcision on the Sabbath, are you angry with me, because I made a man's whole body well on the Sabbath?"

VII. A dissertation on the circumcision which took place on the eighth day, indicating in many ways what is signified by it: given the text, "If a man receives circumcision," etc. ^B

BOOK FOUR OF THE COMMENTARY ON THE GOSPEL ACCORDING TO JOHN

CHAPTER I.

38, 39. "For I have come down from heaven, not to do my own will, but the will of Him who sent me. And this is the will of Him who sent me, that of all that He has given me I should lose nothing, but should raise it up at the last day."

^A This passage might appear difficult at first glance, and not entirely free from a scandal regarding the faith, so that one might expect us henceforth to encounter invincible objections from those who hold the opposite view. But there is nothing at all arduous in this; everything is plain to those who understand, and right to those who find knowledge—that is, to those who have piously practiced interpreting and understanding the mysteries contained in the Divine Scriptures. Christ, therefore, provides in these words ^B a kind of manifest proof and assurance that he who comes to Him will not be cast out. For it is for this reason, He says, that I have come down from heaven—that is, I have become man, according to the good pleasure of God and the Father—and I did not refuse to engage in matters that were, so to speak, against my own will, until I had accomplished eternal life and the resurrection from the dead for those who believe in me, having brought to naught the power of death.

But what, I ask, was that which was unwilled and yet willed by Christ? It was the dishonor, insults, and indignities inflicted by the Jews—the beatings, the scourging, the spitting—and in addition to these, the false accusations, and last of all, the death of the flesh. ^C These things, indeed, Christ endured willingly for our sake, but if it had been possible to accomplish what was intended for us without suffering, He certainly would not have willed to suffer. But since the Jews were inevitably and absolutely going to dare what they did to Him, He accepts the suffering and makes what was against His will to be willed, because of the profit that would flow from the passion, with God the Father consenting and agreeing that it was necessary to endure all things willingly for the salvation of all. For it is in this that we shall most clearly behold the boundless goodness of the divine nature, ^D inasmuch as it does not refuse to make even that which ought to be rejected something to be sought after for our sake.

And that the passion on the cross is, in a way, unwilled by the Savior Christ, but willed for our sake and for the good pleasure of God the Father, you will understand from what follows. For as He was about to ascend it, He made the following entreaties to God, as in prayer

^A, clearly speaking in a certain manner: "Father, if it is possible, let this cup pass from me; yet not as I will, but as you will." For that the Word, being God, was immortal and incorruptible, and life by nature, and did not know how to tremble at death, is, I suppose, most evident to everyone. He permits, however, as one who has come in the flesh, for the things proper to the flesh to be endured, and allows what has come to be at the very doors to tremble at death, so that He may be seen to be man in truth. Therefore He says: "If it is possible, let this cup pass from me." If it is feasible, He says, O Father, to restore life to those who have fallen into it without suffering death—if it is possible for death to perish without my dying—according to the flesh, of course—let the cup pass, He says; but since it cannot be otherwise, He says, "not as I will, but as you will." Do you see how human nature, ^B even in Christ Himself, is found, as far as it belongs to itself, to be failing in strength; but is revived through the Word conjoined to it unto a courage worthy of God, and is transformed into a youthful spirit, so as not to permit its own wills to hold sway, but rather to follow the intention of the Divine, and to hasten to run toward that which the law of the Creator invites us? And that we speak such things truthfully, you will learn from the very word conjoined to it: "The spirit indeed is willing, but the flesh is weak." For Christ was not ignorant that to appear to be conquered by death, and to feel fear from it, fell very far short of the dignity worthy of God. For this reason He brought forward a most fervent defense for the stated things, saying that the flesh is indeed weak by nature and by what naturally pertains to it, but that the spirit is nevertheless willing, knowing ^C no evil from those who inflict it. Do you see how death was involuntary to Christ, both because of the flesh and the shame from the passion? Yet it was voluntary, so long as the good pleasure of the Father—which is the salvation and life of all—was brought to a profitable end for the whole world. Or does it not seem to us to signify this, when He says that this is the will of the Father, that He should lose nothing of what is brought to Him, but raise it up on the last day? For as we have already shown before, as to Life and Savior, to the Son, the God and Father, being a lover of mankind, delivers those who are in need of life and salvation.

But I sense that I am again speaking what is contrary to the enemy of the truth. ^D For he will by no means agree with what we have just said; but he will cry out loudly, and arriving with a shrill shout, will say: "Where again are you wandering, you fellow, with your speculations, devising manifold introductions of thoughts, and leading the argument away from the truth? For you are ashamed, it is likely, to confess the involuntary subjection of the Son. For will it not also be manifest to us from these things, that He will not at all be the one to rule over the ordination of things, but rather will be subject to the wills of the Father? For He knows Himself, in this way, to be inferior to Him, not equal, so that He is compelled in a certain manner even to make what is involuntary into what is voluntary, and to do at any rate not what pleases Himself, but the Father."

^A And do not tell me again, he says, by dragging what has been said into the incarnation, that He is subjected as a man. For behold, as you see, the Word being yet naked God, and not yet combined with flesh, descended from heaven, and before He was even clothed with the form of a servant, He was subject, as is manifest, to the Father who is pre-eminent and presiding. You attack us, noble sir, as you think, with very sharp and indeed very swift arguments; yet they do not proceed along the straight path, but are turned away outside the royal and beaten road, and, as the Greek proverb has it, having left the wagon-road, you rush headlong toward cliffs and rocks. For you contend with us in vain, while you insist so fiercely that the Son is subject to the Father, as if anyone among those who think rightly had brought himself to assert the contrary, and did not rather wish to agree with you on this. For we shall never conceive of the holy and consubstantial Trinity as ^B at variance with itself, nor as being split into different opinions, nor as being divided in some way into what individually pleases either the Father, or the Son, or the Holy Spirit, but as agreeing in all things; since it is evident that from one Godhead, one and the same will always resides in the whole holy Trinity. Our long discourse on these matters is therefore idle, and let the contentiousness that persuades one to dispute over things where there is no need to do so, be at rest. For since no one is angered by this, it is superfluous for you to contend over it. But since you, who are accustomed to think and perceive matters in a very perverse way, call that agreement of the Son with the will of the Father a "subjection," as if it were a necessary one, we shall again discuss with you concerning this the things that are reasonable. For if such a word had been brought forward by you in simplicity, I might have justly kept silent ^C and not have undertaken the investigation of that expression; but since we see that it has been brought forward with a great deal of malice, we must necessarily resist, by the power of the Holy Spirit, not trusting in our own words. For the Son did not assert absolutely, nor for any simple reason of any kind, nor in every matter, that He does not do what pleases Himself, but rather He says that He preserves the will of the Father in a certain and defined matter, providing for us, as I suspect, because of your trifles, as God. He endures what is involuntary, and makes it voluntary for our sake; I refer to the passion on the cross, since it was pleasing to the Father, as has already been stated by us. And indeed, one may see the proof immediately set forth, and the proposition clearly laid alongside it, upon which, as He Himself says, He departed from His own ^D wills, and fulfills that of the Father. "For this is the will of the Father," He says, "that of all that He has given me, I should lose nothing, but should raise it up at the last day" (John vi, 38). And that the passion on the cross is seen to be simultaneously involuntary and voluntary for the Only-begotten has already been clearly stated. But we shall discuss it again with more accurate inquiries, explaining the truth to those who will read these things.

^A But I shall proceed first to an inquiry into the subjection spoken of by you, positing, of course, and having it conceded by you beyond doubt, that the wills of the holy Trinity always concur in one will and counsel. Let our keen sophists tell us, then, whether the being of the Son consists in the name and reality of subjection, and whether this is his nature, just as, for example, humanity is to a man; or whether, existing first as in his own right, he is subjected to the Father, after the manner in which one might conceive of an angel or some other intellectual power. For since these are and have subsistence, they take on a manner of subjection. If, therefore, you say that the essence of the Son is constituted by the fact that he is subjected to the Father, it will be subjection, and not the Son. And then, tell me, will it not appear to be the height of madness henceforth? For how could subjection itself be conceived to subsist by itself, not existing in any of the things that are? For such things necessarily happen to things that are already subject, naturally, and not otherwise; and they are viewed rather as things surrounding substances, or as happening to substances, or as subsisting by themselves. And just as desire, for instance, which calls and carries us toward something that is, would not exist by itself, but is rather generated in one who is by nature fit to receive it, so too subjection, ^B indicating a certain inclination of the will toward the duty of being subject to some, will not be considered to be in an individual nature, but rather, as a passion, or a volition, or desire, it exists in some thing. Furthermore, the name and reality of subjection would not be thought of as belonging strictly to anything if spoken of indiscriminately, nor would it be recognized as either evil or good unless it has attached to it whose subjection it is. For one is subjected to God, but also to the devil; and just as the name "wise" is a middle term (for some are wise to do evil, while those who are wise again will inherit glory, having, of course, wisdom in good things), so too subjection has a certain intermediate meaning, and not a strictly true or determinate one. For it is unclear whose subjection it is at all. Therefore, the nature of the Son is also unclear to us if it be thought of by you as subjection. For whose subjection it is, with nothing added, no one can say truthfully. That subjection, however, will never exist by itself according to its own rationale, we shall consider by means of a certain syllogism, having brought the argument down, somewhat more roughly ^C and more clearly, from the creatures themselves. For if we grant that the being of a man, for instance, is in being subjected, we would conclude that he does not exist at all when he is not being subjected. How then was it said by the Psalmist to someone, as if he were already and existed, but was not yet subject: "Be subject to the Lord, and pray to him"? Do you see, then, how utterly senseless it is to think that subjection itself subsists by itself? Therefore, it is necessary to confess that the Son exists and is in his own nature, then in this way to say

that he is the image of the nature of the One who begat him, the unchangeable character of his own being, and that he does not fall short of the equality toward him owing to any obedience. For we, thinking rightly, and stating that we recognize him as consubstantial with the Begetter, attribute to him an equality of honor in all things, and we do not judge him in any way to be inferior in dignity to what is fitting for God. ^B But you, consider for me in what way you will cast out, on account of the so-called subjection, him who is adorned with equal goods by reason of the identity of essence, from the equality of honor with the Father. But this very thing, he says, will contend for our arguments, namely, that the Son is obedient to the Father, and does not much concern himself with his own proper volitions but yields rather to those of the Father, as being clearly superior and greater. But this very thing, O good sir, according to your own expression, which you think will benefit your arguments, you will find to be nothing other than the fruit of the ignorance that is in you. For if we were inquiring who is better in dignity, and who holds the greater in glory, your opinion might seem to rest upon some reasoning. But since the mode of consubstantiality is being examined, how will you not be found to be raging in no small measure, you who distribute the "greater" within it to God and Father against his own Offspring? For the "greater," or the "lesser," or whatever else of a similar kind may be said, we will not admit to be things primarily of the essence itself; just as we were saying also in the case of subjection, they are instead external, and belong to the things around the essences. For that which already subsists and exists beforehand might perhaps receive, as in a comparison toward another, the "greater" or "lesser." But if there is no subject, and nothing existing beforehand around which such things are accustomed to occur, how could they exist by themselves, even if they are known and defined according to the order of accidents? Therefore, when the "lesser" or the "greater" is named by us, you will not touch the essence of the Only-Begotten, nor even that of the Father, but you will decorate the Father, as you think, ^C with only external excellences or shortcomings, while you will heap insult upon the Son, even though you hear him openly crying out: "He who does not honor the Son, does not honor the Father" (Joan. v, 23); and that it behooves all to honor the Son, just as they honor the Father. For things that can in no wise be divided into a degenerate alienation, but have obtained one and the same essence, ought to be surrounded with equal weight by glory. Christ was teaching this very well, not expecting to receive the testimony regarding himself from men, as he himself said, but having entered in as a witness worthy of credit and more worthy than any of all things regarding himself. And he will certainly speak the truth, being Truth by nature, just as it is possible for us to test this also from the quality of things themselves. For the "greater" or "lesser" might reasonably find place, not in the essence of things themselves, but in some of the things around the essences of beings. For example, what I mean is this: man, in whatever way a man might be perceived and called [man] by another man,

will in no way possess something greater or less; for man is not less than man insofar as he is man, nor is he greater insofar as he is man. For the definition of nature is seen to be equal in all cases; and the same definition could be preserved also in the case of angels, or in the case of everything created and numbered among the creation. Therefore, such things are found to be altogether inapplicable to substances, but they happen to substances, or rather to some of the things around them, just as we have shown above. How then shall the Father be greater than the Son, being by nature God, as is the One who is God by nature? For the fact that the Son was begotten of Him will compel you, even against your will, to attribute consubstantiality to Him. Since this is presupposed, therefore, and it is ^B placed beyond doubt that the Son is God by nature, let us inquire, if you please, whether by bestowing upon Him equal honor with Him from whom He is, we shall bring additional glory to the Begetter, or if we shall do the contrary, by inflicting insult upon the Begotten with lower and lesser honors, since He truly exists as such. For it is glory to the Father that He begat such a Son as He Himself is by nature. But the direct opposite will happen—may God avert it!—if the Son does not preserve for Himself the splendor befitting His nature, having less glory than is appropriate, or at least [lacking] those things which must necessarily exist in Him so that He may exist as an altogether most perfect and true God. Since, therefore, the Son is of such a nature, if He honors the Father, do not laugh, good man, nor subject yourself to punishment, foolishly disparaging that which should not be disparaged at all. For on this account He ought to be admired, because He honors and loves the One who begat Him; for every kind of virtue has as its source and root, as it were, that supreme substance of all: in which good things appear first, then flow down to us, who have been made according to His image. For this reason the Lawgiver commanded us also that we must honor father and mother, and furthermore added illustrious rewards, since He knew, I think, that this is the greatest of all things, and is so far removed from all ridicule ^C that it even appears to bring the longevity of life. Just as we, because we are subject to and obey our parents, do not become by nature different from them, but being what they are—that is, men from men—and retaining the perfect nature of humanity, we cultivate obedience as if it were a distinguished virtue; so also must it be thought regarding the Father and the Son. For since the Son is what He is—God, indeed, from God, perfect from perfect, the immutable character of the substance of the Begetter—He will think nothing other than what He also would think who is His Counsel and Word; but He will absolutely will the same things with the Father, bound together with Him in all things, so to speak, by the same laws of consubstantiality, in order to will all good things with the Father. Do not therefore be scandalized, whoever you are, O good man, when you hear Him saying: «I have descended from heaven, not to do my own will, but the will of Him who sent me.» For what we said in the beginning, this we shall say again. Christ said this regarding a certain and manifest matter. For when He was teaching that He willed to die for all, because in this way the nature

^A of God willed it, but that it was unwilled because of the sufferings on the cross and insofar as the flesh shrinks from death, He says such things. And it would take us a long time to recount that the suffering on the cross is seen as in a way unwilled by the Savior Christ, insofar as He was man, and it is consequential for us to see this from the very nature of things.

We say, therefore, that it was the work of Jewish madness that Christ was to be crucified altogether and in all circumstances, and that this was destined to follow immediately from them, as they were not unpracticed in such daring, from the things they had already perpetrated against the holy prophets and those who were holy having lived at that time. But since it was not possible for that which had fallen into death to rise again ^B to life, unless the only-begotten Word of God had become man, and since it was necessary for Him, having already become man, to suffer, He made the unwilled to be willed, the divine nature having undertaken this for the sake of the love toward us. For the wisdom that is the artisan of all things, that is, the Son, demonstrated what had been contrived by diabolical depravity—I mean His own death according to the flesh—to be a way of salvation and a door of life for us; and the hopes of the devil were turned back, and he scarcely recognized at last that it is hard for him to fight against God. And it seems to me that the divine Melodist also appears to agree with the things said concerning this, and to signify something of this sort when he speaks as if concerning Christ and the devil: «In his snare he will humble him.» For the devil constructed a snare of death for ^C Christ, but he was humbled in that very snare of his own. For death was destroyed in the death of Christ, and the tyrant who did not expect such a ruin was brought to naught. It is not difficult to say more about these things; but we shall say again what is in our hands. If the death of Christ had not proceeded properly and truly from the daring of the Jews, but rather, as some opine, from a divine judgment, and they were compelled to this, how would it not be necessary, then, that His will be fulfilled just as it was, necessarily, through men and in no other way? And then, tell me, how could those who serve the unavoidable decrees of God still be justly punished? And how is that wretch—he through whom Christ was delivered—miserable, if that man had not been born? For if the suffering was willed by the Savior, and in no way ^D and in no other manner could it be considered unwilled, what kind of justice could be justly exacted from one who had been appointed as a minister of the Master's will and of what was to happen unavoidably? For will it not be plain to all that things that have pleased the divine and ineffable nature must necessarily come to pass, and come to pass through some persons? But it is possible to see, as much from these things as from many others, that since the Son descended from heaven, He endured death for the sake of all, both willing and unwilling, in order that He might raise up all on the last day, since it also pleased the Father Himself, for the benefit of all; nevertheless, He did not thereby

wish to be thought of as being ^A of a different nature or in any respect inferior to Him who begat Him.

I suppose, then, that the adversary will now be covered with shame and will not oppose the arguments we put forward regarding these matters. But if he persists in arguing and wishes to contend further, claiming that he has perceived things more deeply, I say this: If the Son has descended from heaven, not to fulfill His own will, as He Himself says, but that of the Father—and if the line of reasoning we have just provided regarding this matter does not perhaps please you—is it not then necessary to say that their wills are in some way opposed to each other and divided toward the contrary? But it is also, in turn, an admitted fact. For if there is nothing to separate them, then the will is surely one in both. But if, existing as something other than the Father's will, He bypasses His own and fulfills that one, how could we not foolishly say that it is one, and not another distinct from the other? Let us see, then, in what the will of the Father consists; for in this way we shall also recognize what the other is, wherever it may point. Therefore, the will of the Father is, as the Savior Himself has said, that He should not lose anything of what He has given Him, «but that He should raise it up on the last day.» And that it is good and benevolent toward men, no one will deny; but if we transfer our thoughts to a contrary will of the Son, we shall find Him to be neither benevolent nor even good at all, one who thinks entirely the contrary to the Father, and who desires neither to save us nor to raise us up from death. How, then, is He a good shepherd, and how did He set as a sign for us of the benevolence that is in Him, the giving of His soul for us? For if He has descended from heaven to fulfill this by a voluntary will, how does He not fulfill His own will, by neither losing what is brought to Him, but even raising it up on the last day? But if this is not in His own will, but rather He serves the wills of the Father, both by saving and raising up those who have evidently perished and succumbed to death; how shall we not truly assert that the Son is neither good nor even in any other way benevolent toward men? Let the enemy of Christ, therefore, cease, since his objection is accused on all sides of blasphemy, and let him not persist in snarling at us with bitter words about these things.

VI, 40. *For this is the will of my Father who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up on the last day.*

Having already defined the good will of the Father, He explains it again, and displays it more broadly for the inspection of His hearers, repeating the same thing once more. For He explains clearly by what manner men are to be brought to Him, and what profit those who are brought will derive from it. The Father, therefore, gives to the Son, who is able to give life, those things that are in need of life; He gives, however, in such a way as by knowledge, clearly to each one,

and being illuminated by the contemplations concerning Him, he might be carried up to the reward from faith—that is, to long-lasting life and the life without end in blessedness. The Father, then, brings to the Son, through knowledge and contemplation worthy of God, those to whom He might decide to grant divine grace. The Son, however, receiving them, gives life, and planting His own proper good in those who by their own nature are accustomed to fall into corruption, and pouring upon them the life-giving power of the Spirit as if they were sparks of fire, He transforms them wholly and entirely unto immortality. Hearing again, however, that the Father brings them, but that the Son grants the power of reviving to those who come to Him, do not be led away into ^B absurd thoughts, as if thinking that each does whatever he does separately and dividedly, according to what he might naturally be suited for; but bring back into your mind again that the Father is a co-worker with the Son, and the Son, in turn, with the Father, and that our salvation, and thus the return from death to life, is, so to speak, the work of the whole holy Trinity. Know also with sufficient certainty that the Father has power and sufficiency for everything, and likewise the Son, and furthermore the Holy Spirit; for the good things that come to us come through the whole holy Trinity, and God and Father is found to be all in all through the Son in the Spirit. ^C Nevertheless, it must be observed that there is found to be a great worth in believing in the Son. For life is set before it as a reward. But if God by nature is recognized in the Son, who would then endure those who carry Him outside the substance of the Father, and who have mouths unbridled for the blasphemy against Him on this account? For through those things by which He declares that He is able to raise up to life that which has fallen into death, through those same things, with no intervening variation, He ascends to an identity of nature with the One who begot Him. For it is the proper work of life to give life; and since the Father is life by nature, surely He who is from Him by nature, that is, the Only-Begotten, will also be thought of as life.

VI, 41. The Jews therefore murmured about Him, because He said: "I am the bread that came down from heaven."

They are indignant ^D again, having understood nothing of those things spoken by Christ; for the untrained mind is accustomed, for the most part, to be seen in these things; for not having the power to grasp the concepts through which it was likely that one might be changed somehow for the better, it ends in ill-timed pusillanimity. For shall we not find that what was said is true regarding the Jews themselves again? For why do they grow angry? What reason has driven them to this? Why do they murmur? And yet, they ought rather to have applied their mind more zealously to the things that were said, and from them already to examine the truth of the matters, and through the greatness of the miracles accomplished in the events, to arrive at a proven understanding—whether Christ was lying when He called Himself bread and one who had descended from heaven, or whether He was telling the truth, and possessed this...

^B manner of being caught. For thus He was judging them, that they might be rightly disciplined toward the discovery of what is beneficial. But though they seek, they feel no resentment, even though Christ has already—by means of things long since passed—shown Himself to be the bread truly of life, and distinguished Himself from the manna that was provided in the desert to their fathers in figure and shadow. "For he who comes to Me," He says, "shall never hunger," as did those who ate that manna, who obtained only a brief and easily discarded enjoyment of the flesh. But those who come to Him through faith shall not ascend to the same kind of benefit as those who did so then; rather, they shall reap an everlasting blessing and grace. The mind of the Jews is therefore mistaken, looking only at things on earth; and this was what was sung of them: "Let their eyes be darkened so that they may not see, and bow down their back always," that since they by no means lift up their eyes to the knowledge of the divine mysteries, they may perish miserably on account of their own madness and immense disbelief. But if we reflect with our minds on the Mosaic writings, we shall find that murmuring over the best and most excellent things is, as it were, a paternal inheritance for the Jews; and he shows that it turned out badly for them then, just as it does for these now. Those men murmured in the desert, and cast forth sentiments of an ungrateful spirit against God, but they perished by serpents, as also the wise Paul testified somewhere. These men also murmur against Christ, and offer insult to the Lawgiver and Redeemer through their long-standing disbelief. "But He will command the dragon, and it will bite them," as it is written, and they will be offered as a feast to the all-devouring beast. For disbelief has a most sorrowful end.

VI, 42. "And they said: Is not this Jesus the Son of Joseph, whose father and mother we know? How then does He say, that I have descended from heaven?"

O great ignorance, and a mind darkened by unmixed drunkenness! "The heart of this people has been hardened," as it is written. For it sees nothing at all of what it ought to clearly understand, and it thinks and speaks things worthy of laughter. For it would truly have been better for them, while meditating on the writing of the all-wise Moses and delighting in the proclamations of the holy prophets, to understand that Christ was not expected to come to us without flesh, nor without the vesture of a body, but was preached to appear in human form and to be found in this common condition of all. Therefore, the prophetic word proclaims to us that the holy Virgin would have in her womb, and would give birth to, a Son. And the Lord swore truth to the blessed David, and promised that He would not frustrate it: "That He will set of the fruit of his loins upon his throne," as it is written; and furthermore, He foretold that a rod would come forth from the root of Jesse. But they, having been carried to such a point of madness, do not perceive that because they knew his mother according to the flesh, the one who was to come with flesh

^A a prophet had foretold, they were convinced for that very reason that they ought not by any means to believe that he had descended from heaven. For we do not find that this came to pass in a body, but the divine Word, having arrived to us from the Father above, was in the body from the Virgin as in his own temple, and for the salvation of all took hold of the seed of Abraham, that he might be made like to his brethren in all things, and might call to the adoption of the sons of God the human nature, being revealed as God and man at the same time. But the Jews, not understanding the dispensation of our Savior which took place with flesh, because they recognized his mother and his father—though he was not his father—do not blush to be indignant because Christ said that he had descended ^B from heaven. Once again, a pattern of great profit rises up for us in this. For we are taught through these things in our own case, that it would bring us great harm not to look rather with the intellectual eyes of the heart at the virtue that is in the saints, and to gaze upon the glory hidden within them, but, by reason of the lowliness regarding the body, often to reckon as nothing that which is great and precious in the sight of God. Thus, concerning the saints, God somewhere speaks in the prophets, as if having extended the message to all in one: "Blessed is the man who trusts in the Lord, and the Lord shall be his hope, and he shall be as a tree flourishing by the waters, and he shall cast his root toward moisture; in a year of drought he shall not fear, and he shall not cease to produce fruit. The heart is deep above all things, and it is man, and who shall know him? I am the Lord, searching the hearts and testing the reins." If, therefore, we have arrogantly despised a man known to God and conspicuous in the aforementioned virtues, looking only at his external and perishable flesh, and, from the ignobility of the body, have determined that his soul is narrow, shall we not be found to be in disagreement with the King of all, and shall we not be subject to no small penalty, for sometimes calling what is great small, and placing shadow for light, and defining the sweet as bitter? The honors appropriate to the saints must therefore be kept, and they must be esteemed rather by their internal nobility than by the conditions of the flesh. But among us the majority, as for the man who is abject in this world, they cannot bear to deem him worthy of honor at all or of any glory, even if he be preeminent in virtues; but looking only to the greed for wealth, and gazing with not very just eyes upon a glory that is corruptible and on the verge of perishing, they do not care to judge rightly. For those who are such, the disciple of the Savior mocks ^C very reasonably, saying: "Hypocrites; for if a man with a gold ring in a bright garment should enter into your assembly, and a poor man ^D also should enter in a sordid habit, then you should say," he says, to the rich man, that he should sit in the right place, but to the poor man, "Thou stand there; or sit here under my footstool," have you not made a judgment among yourselves? And yet from this it is fitting to observe to what just complaints those are liable who respect a man by external appearance, and not by internal virtues. For riches, and their splendor, are an alien [possession]...

possessors: but the clarity of the heart and of good works are true and native riches, which do not remain with the flesh, nor are they extinguished together with it; but as long as the soul dwells in this life, they dwell with it, and when it departs, they depart together to where it has pleased the Governor of this universe: "For there are many mansions with the Father," as we have heard. Therefore, those are to be honored who are not renowned for riches and are not, as it were, painted over with worldly honors, but rather those to whom the splendor of their works procures an unfading nobility, and in whom the internal beauty shines forth, illuminated by every kind of good.

VI, 45, 44. *Jesus answered and said to them: L ^B Murmur not among yourselves: no man can come to me, except the Father who hath sent me draw him: and I will raise him up in the last day.*

The Jews despise Jesus, ignorant of the Father who is in heaven, and in no way acknowledging him to be the Son of the Lord of all, but looking only to his mother and Joseph. And for this reason, he meets them somewhat more warmly, and usefully rises again to that very divine dignity, by those things which he knew as God—what they were murmuring within themselves and had in their minds—leaving it for them to consider that they were falling away from the truth, and thinking most abjectly of him. For he who altogether knows hearts, and searches out the movements in the mind, and is ignorant of nothing that is turned over in the thought, how should he not be adorned with divine glory, ^C and be extolled above the littleness of men just as much as God is raised above men? Therefore, revealing the thought buried in silent forms, and the murmuring arisen among them from hidden complaints, he exposes it for the stated reason: "Murmur not among yourselves," he says. Then, showing that the mystery of Christ is a good bestowed upon men by God, and that the knowledge of him is the work of grace from above, he says that no one can attain to him unless drawn by the admonitions of the Father. And here he was doing nothing else again but persuading them that they ought, with tears and the bitterest sorrow, to seek pardon for the things in which they had failed, and to pray that they might be, in a sense, drawn to salvation through faith in Christ, while the counsel of the Father and divine aid rendered ^D the way smooth and easy for them—the way which they, by sinning, had immoderately embittered. Furthermore, he usefully asserted that he would raise up the faithful from the dead, henceforth again showing to the dull and unlearned that he is God by nature, and true.

^A For the power to bestow life and to bring back from the dead to a renewed life—to raise up what is held fast by death—rightfully belongs to the nature of God alone, and cannot be ascribed to any created being. For it is of the Living One to give life, and not of him who receives the grace of life from another.

VI, 45. *It is written in the prophets: And they shall be all taught of God.*

Perceiving as God the stubbornness of those hearing him, he affirms by this testimony what he had said, and shows that it was already long ago predicted and announced by the holy prophets, thereby anticipating every excuse for contradicting him, and nevertheless unmasking the ignorance existing in them, in that they are again found to be ignorant of this, even though they were tutored by the Law for the comprehension of future things. ^B He therefore seeks to persuade them to yield, even against their will; for it was not likely that they would also resist the voices of the holy prophets, by which it was predicted that God and Father would cause the mystery concerning him to resound in the ears of the worthy, and would reveal his own Son, addressing each one in a hidden manner, and divinely infusing the understanding of these things into them. But having said earlier, "No man can come to me, except the Father who sent me draw him," he indicates that this drawing is not done by force or by extreme violence, adding:

VI, 45. *Every one that hath heard from the Father, and hath learned, cometh unto me.*

For where there is hearing, and learning, and the good which comes from instruction, faith is clearly produced by persuasion, and not by necessity. This understanding concerning Christ is rather a help ^C bestowed by the Father upon the worthy out of love, than something coercive; for the doctrine of truth compels us to preserve the freedom of the will and the power of self-determination in the soul of man, so that he may demand just rewards for his virtues, but if he has strayed from what is proper, and through negligence has bypassed the will of the lawgiver, he may receive the most just punishment. It should be known, however, that even if the Father is said to teach some the mystery concerning Christ, he does not work in this regard alone, but rather brings it to pass as through his own wisdom, namely, the Son. For it is consistent to understand that there will be no revelation ^D of knowledge among men from the Father without wisdom. But the Son is the wisdom of the Father. Therefore, the Father will work the revelation in those who are worthy through his own offspring as through wisdom. And, to speak simply, or rather quite truly—and one could not err in this—it would be correct to say that all things whatsoever which are the works or the will of God and Father toward any are common to the whole holy Trinity, and likewise [those] of the Son himself, and those of the holy Spirit. For this reason, as I suppose, when God and Father is said to reveal his own Son, and to call to him those who come to the faith with a ready mind, the Son himself is also found doing this

^A and the Holy Spirit no less. For the Savior says to the blessed Peter, who openly confessed his faith in him: "Blessed art thou, Simon Barjona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." Yet he is seen doing this in other places too. Lo, the blessed Paul exalts himself, and rightly so, concerning the mystery of Christ, crying out: "For neither did I receive it of man, nor was I taught it, but through the revelation of Jesus Christ." You may see that the Holy Spirit no less reveals Christ to us. For the most wise John writes: "And ye, the anointing which ye received of him abideth in you, and ye need not that any one should teach you; but as his anointing teacheth you concerning all things." And the Savior himself says somewhere concerning the Paraclete, that is, the Spirit: "I have yet many things to say unto you, but ye cannot bear them now. But when he, the Spirit of truth, is come, he shall guide you into all the truth. For he shall not speak from himself; but what things soever he shall hear, he shall speak: and he shall declare unto you the things that are to come." For being the Spirit of truth, he will enlighten those in whom he may be, and lead them by the hand to the apprehension of the truth. We say these things, not as partitioning off into otherness, nor as dividing into what is separated in every respect, nor as setting the Father against the Son, or the Son against the Father, ^B or even the Holy Spirit against the Father and the Son; but if there is truly one Divinity, and it is so proclaimed and contemplated in the holy and consubstantial Trinity, we determine that the things attributed to each, and which seem to be ascribed peculiarly, are the wills and operations of the whole Trinity. For the divine and inseparable nature does not operate by itself separately, as far as the one definition of the Godhead is concerned, even though each subsists in his own hypostasis; for the Father is what he is, and the Son likewise, and the Holy Spirit. Furthermore, it must be observed that names which are relative to one another are known through each other, and the significance of the one may be seen in the significance of the other. Therefore it is absolutely necessary that ^C the Son should be indicated through the Father, and conversely the Father through the Son; for when one is understood, the other is understood at the same time, and if anyone knows the Father to be God by nature, he will surely understand the Son begotten from him, and vice versa. For he who has confessed the Son will not be ignorant of the Begetter. Wherefore, in so far as God is Father, and is so understood and proclaimed, he instills in the hearers the knowledge of his own offspring; but in so far as the Son is named and is truly Son by nature from him, he signifies the Father. For this reason he says to the Father: "I have manifested thy name unto men." For since the Son was known among those who have believed, he says that the name of him who begat him has been manifested. And it is God and Father who is to be thought of as instilling in us the knowledge of his own offspring, not by ^D a voice of thunder and crashing from on high echoing around the world, but by a divine illumination shining upon us for the understanding of the divinely inspired Scripture; and in this matter the Son is also our helper.

For it is written somewhere concerning the holy disciples, that then He opened their eyes, that they might understand the holy Scriptures.

^A VI, 46. Not that anyone has seen the Father, except He who is from God, He has seen the Father.

Foreseeing again, as God, that they would by no means receive the revelation through the Spirit, nor would they understand that intelligence from above that comes through illuminations, but would instead, due to their great perversity, demand that they ought to behold the Father, and, so to speak, be taught by the very sight of His countenance—which, as they supposed, once befell their fathers when the glory of God came down upon Mount Sinai—He calls them back again, and, as with a bridle, turns them away from the notion that they ought to have a gross conception of God, or to imagine that the invisible nature could ever be seen by bodily eyes. “For no one,” He says, “has ever seen the Father.” ^B It seems that He again hints at the hierophant Moses himself. For the Jews, thinking very foolishly that because he had entered into the cloud, he had beheld the ineffable nature of God itself, and had seen with the eyes of the body that which is by nature incorrupt beauty. But lest, by speaking more openly about that most wise Moses, He might seem to provoke them to their customary agitation of soul, He speaks indefinitely regarding all, and as if concerning him: “Not that anyone has seen the Father.” Do not, He says, demand things that exceed nature, nor be carried away by irrational impulses toward what is inaccessible to all created things. For that divine and incomprehensible nature has fled and escaped, not only our eyes, but already those of the entire creation as well. ^C For in the word, “No one,” all things are included; but when He establishes that He is both from God and has seen the Father, He excludes Himself from all those of whom that word, “No one,” is to be understood negatively. Since therefore He is outside all things, and with no one seeing the Father, He alone sees Him: is He not then to be reckoned as not in the number of all, as one among them, but outside all, as above all? And if, while all things are said to be from God, no one sees the Father—for all things are from God, according to the word of Paul—yet He alone sees Him: we shall rightly understand that expression, “from God,” concerning Him alone, as if to say, “from the substance of the Father.” For if it is not in this way, for what reason, as we said before, when all things are clearly said to be from God, does He alone ascend to the vision of Him who begat Him, because He is from God? Wherefore, concerning created things, it will be said catachrestically; for all things are from God by way of creation, because they have been brought into being through Him. But concerning the Son, in another and truer way, that phrase “from God” shall be said, as meaning “from Him according to nature.” ^D Therefore, since He is not placed in the number of all things, but exists outside all things, and above all things with the Father, not in the same

^A nature as they are, but as one returning to the nature of the Begetter, He will surely see Him from whom He is. But how or in what manner He either Himself beholds the Father, or in turn is seen by the Father, our tongue cannot express; yet it must be believed that it takes place in a divine manner.

VI, 47. Amen, amen I say unto you, he that believeth in me, hath everlasting life.

Faith, therefore, is the gate and the path to life, and a return from corruption to incorruption. It is permitted for the hearers, however, to wonder no less at the dispensation in these things. For because He perceives that they understand nothing at all, and that they do not even think it necessary to believe the words of the prophets, He cuts off their weakness regarding faith by an oath grounded in human reasonings. But by setting before the faithful glorious rewards, as if by certain machines, He drags them even against their will, and impels them toward what is preached. For what can be more excellent than eternal life to those for whom death is bitter and the casualties of corruption seem harsh? It is the mark of a wise teacher, by any ^B path leading to life, to recall the unskilled and the foolish to what is better. And He Himself, since He is eternal life, promises that He will deliver Himself to those who believe, that is, “that Christ may dwell in our hearts through faith.”

CAP. II. That the holy body of Christ is life-giving, where he speaks as if of bread concerning his own body.

VI, 48-50. I am the bread of life. Your fathers did eat manna in the desert, and are dead. This is the bread coming down from heaven, that if any man eat of it, he may not die.

It is possible to see most clearly in these matters that which was predicted by the prophet Isaiah: “I was made manifest to them that sought me not, I was found of them that asked not for me. I said: Behold I am, to a nation that had not called upon my name. I have spread forth my hands all the day to an unbelieving and gainsaying people.” For having stripped off the skin of the discourse, and having cast away, so to speak, its whole garment, He now ^C reveals Himself nakedly to those from Israel, saying: “I am the bread of life,” so that they might learn that if they desire to be immune to corruption, and to put off death which has encroached upon them from the transgression, it will be necessary for them to go to the participation of Him who is able to give life, and who destroys corruption, and brings death to nought; for this is indeed the proper and most fitting work of life according to nature. But since they, asserting that manna was given to their fathers in the desert, did not receive the bread which in truth descends from heaven, that is the Son, He therefore necessarily compares the figure with the truth, so that they may thus recognize that it is not

they did not accept it, he makes a necessary comparison of the type to the truth, so that in this way they might understand that it is not that ^A bread from heaven, but rather the one which trial of the reality shows to be such according to its nature. For your fathers and ancestors, he says, by eating the manna, paid the debt to the nature of the body, having procured life through it to be temporary, and by bringing daily food to the flesh, they succeeded with difficulty in not dying immediately. And it would be a most evident proof, he says, that the bread from heaven is not bread in the truer sense, that those who partook of it did in no way profit unto incorruption. But the sign that the Son is truly and really the bread of life is again, in like manner, that those who have once partaken of him, and in a certain way have been mingled with him through communion, are shown to be themselves superior to the bonds of death. That the manna is taken rather as an image or shadow of Christ, and signified the bread of life, but was not itself the bread of life, has been stated by us at length. And the Psalmist also in a way cooperates, crying in the Spirit: "He gave them the bread of heaven; man ate the bread of angels." For while the saying seems to have been spoken by the one inspired by the Spirit concerning those from Israel, the truth is not so; rather, the intent of what is said ^B concerns us. For would it not be foolish and utterly senseless to think that the holy angels who are in heaven, although they have been allotted an incorporeal nature, feed upon coarser food and need supports to maintain their life, such as this body of earth desires? But it is nothing difficult, I think, to understand that, since they are spirits, they need food that is spiritual and intelligible. How then is the bread of angels said to have been provided to the forefathers of the Jews, if these things are truly said by the Prophet? But it is clear that, since the manna was the typical sign pointing to the image of Christ, who contains and sustains ^C all things in being, and who feeds the angels while giving life to those on earth, the Prophet called by the name of "truth" that which was indicated as in a shadow, because the holy angels cannot partake of more earthy food—of a "heavy" conception, I mean, such as that concerning the manna—and he is not dragging the hearers against their will, but is, as it were, bringing them back to a spiritual meaning, namely to Christ himself, who is the bread also of the holy angels themselves. Therefore, those who ate the manna, he says, have died, as clearly having received no participation in life from it. For it was not truly life-giving, but rather a relief from bodily famine, and was received as a type of the one that is truer. But those who introduce the bread of life into themselves will have immortality as their reward, and, being entirely rid of corruption and the evils that come from it, ^D shall ascend to that eternal and unending length of life in Christ. Nor does it cause any damage to our discourse about these things that those who have become partakers of Christ must necessarily taste of bodily death due to what is natural; for even if they slip and suffer the human lot, still, as Paul says, they live to God, destined to live.

^A

« I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever. » ^B « To write the same things to you, to me indeed is not irksome, but for you it is safe, » says the divine Paul somewhere, having learned this, I think, from the very words of the Savior. For just as wild sores do not need the application of a single medicine, but rather a manifold remedy, and one not applied once by chance, but one that besieges the ailment by consistent application; so I believe it is necessary for a most stubborn soul and a hardened mind to be frequently fortified, and to receive interventions from teachers one after another. For it would be a matter of understanding that it should not be through a single and first instruction, but rather through one that is brought before him again and again, even if it comes through the same words. Therefore, the Savior often brings back the same discourse to the Jews and sets it before them in various ways, sometimes wrapped in riddles and much obscurity, and sometimes, with the covering removed, naked and open, so that, if they should eventually disobey, they might no longer lack anything for their condemnation, and might perish badly, as evil men, themselves drawing the sword of destruction against themselves.

Therefore, hiding nothing at all, Christ says: « I am the living bread which came down from heaven. » That manna, he says, was a type, and a shadow, and an image. Hear it now clearly and not veiled; « I am the living bread. If anyone eats of this bread, he will live forever. » Those who ate of that manna died; for it was not life-giving. ^C But he who eats this bread, that is, me, or rather my flesh, will live forever. We must therefore be on our guard and at the same time forgo becoming hardened against the words of piety, as Christ calls us to himself not once, but many times. For there is no doubt that they will be guilty of the most grievous crimes who, led by extreme folly and through immense incredulity, are not ashamed to insult the Teacher of the best things impudently. Wherefore he says concerning the Jews: « If I had not come and spoken to them, they would have no sin ; but now they have no excuse for their sin. » ^D For those indeed who have in no way harbored the word of salvation in their hearts through the hearing will perhaps find a gentler judge, pleading that they never heard at all, even though they will have to give an account for the fact that they neglected to seek. But those who are often instructed by the same admonitions and discourses to search for what is profitable to them, yet foolishly deprive themselves of the best things, will be punished most bitterly, and will encounter their judge as if he were aggrieved, being unable to find an excuse for their madness which might appease him.

VI, 52. And the bread which I will give is my flesh, which I will give for the life of the world.

I die, he says, for all, so that I may make all alive through myself, and I have made my own flesh as a ransom for the flesh of all. For death will die in my death, and there will rise together with me,

^A in other words, the fallen nature of men. For I have become through this [act] like you, namely a human being from the seed of Abraham, so that in all things I might be made like my brethren. Understanding this well, which Christ just now said to us, the blessed Paul himself also says: “Since therefore the children have shared in flesh and blood, he himself likewise partook of the same, that through death he might destroy him who had the power of death, that is, the devil.” For it was not possible for him who had the power of death to be destroyed in any other way, and death itself as well, unless Christ had given himself for us, as one ransom for all; for he was above all. Therefore, he says somewhere in the Psalms, offering himself for us as a blameless sacrifice to God and the Father: “Sacrifice and offering you did not desire, but a body you have prepared for me. Burnt offerings and sin offerings you did not approve; then I said: Behold, I come. In the volume of the book it is written of me, to do your will, O my God, I have desired.” For since the blood of bulls and goats and the ashes of heifers did not suffice for the cleansing of sin, nor could the slaughter of irrational animals ever destroy the power of death, Christ himself enters in to endure, in a certain manner, the penalties on behalf of all. “For by his stripes we are healed,” as the prophet says, “and he himself bore our sins in his body upon the tree.” Moreover, he was crucified for all and on behalf of all, so that since one died for all, all might live in him; for it was not possible for life to be held by death, nor would corruption have gained mastery over that which is life by nature. That Christ offered his own flesh for the life of the world, we shall learn also from his own words: “For, Father,” he says, “holy one, keep them.” And again: “For their sake I sanctify myself.” By “I sanctify myself” in these passages, he does not mean a sanctification and purification of soul or spirit, as is understood in our case, nor a participation in the Holy Spirit; for the Spirit was naturally in him, and he was and is holy, and will be perpetually. But he says “I sanctify” in these passages to mean, “I consecrate and offer [myself] as a blameless sacrifice for a sweet-smelling savor.” For that which was brought to the altar was sanctified, or was called holy according to the Law. Christ therefore gave his own body for the life of all, and he implants life in us again through it; and how, I will say according to my ability. For since the life-giving Word of God has dwelt in the flesh, he transformed it into his own good, that is, into life, and by the ineffable manner of the union, having become joined to it entirely, he rendered it life-giving, just as he himself is by nature. Therefore, the body of Christ ^D gives life to those who partake of it; for it drives out death when it enters into those who are dying, and it removes corruption, having within itself perfectly the Reason that wipes away corruption.

But perhaps someone will say, the resurrection of the dead

^A of the mind’s eye, having cast it upon the consideration of these things. For those who have not accepted faith in Christ, and have not become partakers of Him, will not return to life at the time of the resurrection. But what then? Will not the whole creation that has fallen into death return to life? Yes indeed: all flesh shall rise; for the prophetic word foretells that the dead shall be raised. For we reckon that the mystery of Christ’s resurrection extends to all humanity, and we believe that in Him, as the first-fruits, our whole nature has been liberated from corruption. For all shall rise according to the likeness of Him who was raised for our sake, and who holds all within Himself, just as He was man. And just as we were locked into death in the first Adam, so in Him who is again the first-born from the dead for our sake, all shall return to life; but those who have done good [shall rise] to the resurrection of life, as it is written, “but those who have done evil, to the resurrection of judgment.” But I for my part would judge that to rise to punishment, and to be raised only for torments, is far more bitter than death itself. More properly, therefore, that life which consists in holiness, happiness, and perpetual joy of soul is to be considered the life in Christ; for the wise John also acknowledges this to be the true life, saying: “He who believes in the Son has eternal life; but he who is disobedient to the Son shall not see life, but the wrath of God remains upon him.” For behold, behold, he says that those who are caught in disobedience shall not see life; although it is expected that the whole creation will return to life and be resurrected. It is manifest, therefore, that the Savior rightly called that life, which is prepared for the saints in glory and holiness, "life," and that no one of sound mind doubts that those who come to the participation of the life-giving flesh must pursue this. ^C

But since the Savior has already frequently called Himself "bread" in the foregoing passages, let us see again whether He wishes by this term to recall to our mind some of the things that were foretold, and to bring to remembrance those things contained in the sacred Scriptures, in which He was signified long ago under the figure of bread. It is written, therefore, in Numbers: “And the Lord spoke to Moses, saying: Speak to the sons of Israel, and you shall say to them: When you enter the land into which I am leading you, and it shall be when you eat of the bread of the land, you shall separate a heave-offering, a separation for the Lord, the first-fruits of your dough. You shall separate bread as a heave-offering, as a heave-offering from the threshing-floor, so shall you separate it, the first-fruits of your dough; and you shall give the heave-offering to the Lord throughout your generations.” ^D The law, therefore, in an enigmatic way, and possessing as it were a thick covering from the letter, was representing such things; but it was again foretelling the true bread which descends from heaven, that is to say Christ, who gives life to the world. For consider how man, having been made like us for the sake of our likeness, as a sort of offering [E]

^A from our mass and a selection, according to what is written, was dedicated to God and the Father, having been manifested as the firstborn from the dead and the firstfruits of the resurrection of all, ascending into heaven. For he was taken from us—for he took hold of the seed of Abraham, as Paul says—but he was dedicated as if from all, and for all, that he might give life to all, and that as from a threshing floor the first sheaf might be offered to God and the Father. And just as, being in truth the light, he bestowed that grace upon his own disciples, saying, "You are the light of the world," so also, being the living bread and the one who gives life to all things and holds them together in existence, again by way of likeness and through the shadow of the Law, he typified the holy choir of the apostles in the twelve loaves. For he says thus in Leviticus: "And the Lord spoke to Moses, saying, Command the sons of Israel, and let them take for you pure oil of olives, pressed for the light, to burn a lamp continually outside the curtain in the tabernacle of testimony." He adds ^B besides: "And you shall take fine flour and make it into twelve loaves; two tenths shall be one loaf. And you shall place them in two arrangements; six loaves in one arrangement upon the pure table before the Lord. And you shall place upon the arrangement pure frankincense and salt, and the loaves shall be for a memorial set before the Lord."

We said previously that the blessed John was the lamp that was in the holy tabernacle and shone outside the curtain, being nourished by the purest oil, that is to say, by the illumination of the Spirit. But because his doctrine was preparatory—"For prepare the way of the Lord," he says, "make straight the paths of our God"—outside the curtain, he does not greatly reveal the things that are inside the curtain, that is, the hidden mystery concerning Christ. "For I," he says, "baptize you with water unto repentance, but he who comes after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire." Do you see, then, how he shines, calling to repentance as if in a simpler teaching, but leaves the things that are inside the curtain to be laid bare by him who baptizes with fire and the Spirit? But we discussed these things more fully at the beginning of the book regarding the passage, "He was a burning and shining lamp." But ^C now we touch upon them as if in passing, because it was necessary to show that the preaching of the holy apostles follows immediately after the passing of John. For ^D for this reason, I think, Scripture, having foretold him, sets before us the contemplation of the twelve loaves. "For you shall make," he says, "twelve loaves; two tenths shall be one loaf." The divine Scripture is accustomed always to accept the number ten as perfect and to recognize it as most full, for the series and order of the following numbers proceed and extend by a certain revolution and multiplication of that same number, wherever it may wish.

Therefore, He commands each to consist of two tenths, that you may see the perfection in the disciples, in an equal pair, by which I mean the virtue of action and that of contemplation. He commands, moreover, that two piles be set, hinting perhaps at the very station that it was customary, as is likely, to make, always receiving the Lord in the midst, and being accustomed to surround Him like some teacher. And in order that we might learn that, as Paul says, they have become a sweet fragrance ^A of Christ to God and the Father, He commands incense to be placed upon the loaves, and that they be sprinkled with salt. For it was said to them somewhere: “You are the salt of the earth.” But He also commands them to be offered on the day of the Sabbath profitably, for they were revealed in the last times of the age; and the Sabbath is the last day of the week. And not only this, but because at the time of the advent of our Savior we kept the Sabbath spiritually: for we refrained from sins. It was then that the holy apostles were also revealed to us, nourished by whose divine writings we are raised to a life that is contained in sanctification. For this reason, He commands the loaves to be set forth primarily on the day of the Sabbath on the holy table, that is, in the Church; for the whole is often signified by a part. And what could be holier than that holy table of Christ? Thus, as the Savior was prefigured as the bread in the Law, the disciples, in turn, are called loaves according to His likeness. For all things were truly in Christ, but by likeness, through His grace, they are also in us.

VI, 53. *Then the Jews disputed among themselves, saying: How can this man give us his flesh to eat? Then Jesus said to them.*

“All things are plain to those who understand, and right to those who find knowledge, as it is written; but ^B even that which is very easy is obscure to the senseless.” For the truly prudent hearer stores up what is clear in the treasury of his mind without any hesitation; but whatever seems difficult in meaning, he investigates often and much, and does not cease to inquire, like hunting dogs, which, endowed by nature with keenness of scent, continually prowl around the lairs of wild beasts. For does not the prophetic word invite the wise man to do something of this sort, with these words: “Seeking, seek, and dwell with me”? For one must seek while seeking; that is, bringing the most intense zeal to this, one must not be led away into futile thoughts, but the more harshly a difficulty presents itself, the more keen the mind that must be applied, and with more intense effort that which lies hidden must be conquered. But the unrefined and unteachable mind, if anything escapes it, immediately elevates itself through its own unbelief, and rejects as adulterated that which surpasses its grasp, being ^C puffed up with ignorant temerity into extreme pride. For to be unwilling to yield to anyone, and not to consider that there is anything greater than oneself—is this not finally...

^A what we have just been saying? We shall find the Jews fallen into this same malady if we attend to the nature of the matter. For whereas they ought to have accepted the words of the Savior without delay—having already admired His divine virtue and His invincible power in all things, manifested through many signs—and to have inquired about difficult matters and sought the understanding of those things which seemed to present difficulty, they instead foolishly utter that word "how" regarding God, as if they did not know that such a manner of speaking is full of all blasphemy. For the power to accomplish all things without labor resides in God; but being "animal," as the blessed Paul says, they did not perceive the things of the Spirit of God, but considered that most wise mystery to be foolishness. ^B Taking benefit, therefore, from this, and amending our own life by those very things through which others fall, we ought, in our reception of divine mysteries, to have a faith free from curiosity, and not to append the "how" to anything that is said. For that word is Jewish, and for that reason is a cause of the extreme penalty; for even that leader of the Jewish synagogue, Nicodemus, when he heard the divine words and said, "How can these things be?" was justly derided with these words: "Art thou the teacher of Israel, and knowest not these things?" ^C Being made wiser, therefore, by the foolishness of others for the investigation of what is useful, let us beware of using that "how" concerning those things which God works, but rather let us study to confess that the way of His works is known to Him. For just as no one knows what God is by nature, but is justified by believing that He is, and that He becomes a rewarder to those who seek Him; so, too, will a man be ignorant of the manner in which various things are done by Him, but by committing the outcome to faith, and by confessing that the Supreme God can do all things, he will receive no light reward for such a right judgment. For since the Lord of all desires that we be so affected, He says through the prophet Isaiah: "For my thoughts are not as your thoughts, nor are my ways as your ways, saith the Lord; ^D but as the heaven is distant from the earth, so are my ways distant from your ways, and your thoughts from my thought." And how should He, who so far surpasses us in both wisdom and power, not work in a way that is wondrous and exceeds our grasp? I would like to introduce a comparison here that, in my judgment, is not lacking in elegance. For those among us who exercise the science of what is called mechanics often profess that they will accomplish something great, the reason for the doing of which escapes our minds before we have examined it; yet, by considering the art itself, we give it our faith even before the experiment itself, and we are ashamed to contend against it. How, then, will someone say, shall those not be held justly liable for the gravest crimes who dare to belittle God, the most excellent artificer of all things, by their incredulity, and who, regarding those things which He works, ask...

^A how they can be, not observing the method which is inherent in them? But looking to the art which is in them, we even before experiencing it render it acceptable to faith, being ashamed to persist in opposition. How then, one will say, would they not rightly be guilty of grave charges, daring to dishonor God, the master-artificer of all things, by their disbelief, not hesitating to ask "how" concerning whatever He works, although they know Him to be the dispenser of all wisdom, and have been taught by the whole of divine Scripture that He can do all things? But if you persist, O Jew, in saying "how," I will answer you, imitating your own ignorance: How did you depart from Egypt? And how, tell me, was the Mosaic rod turned into a serpent? How was the hand made leprous, and then restored to its former state, as it is written? How was water changed into the nature of blood? How did you pass through the middle of the sea as if on dry land? And how was that bitter water of Marah turned into sweet by a piece of wood? How also did water flow for you from the breasts of the rocks? How did the manna descend for you? Or how did the Jordan stand still again? Or how was the impregnable wall of Jericho shaken down by the mere sound of a shout? And the word "how" will not fail you while you speak. For you are caught having already been amazed by many miracles, concerning which, if you bring in your "how" at every turn, you will flatly derogate the faith of the whole of divine Scripture, and you will overthrow all the writings of the holy prophets, and even before all else, the sacred books of Moses himself. It behooved you, therefore, rather believing in Christ and yielding unhesitatingly to His words, to strive to learn the mode of the blessing, rather than rashly and inconsiderately to say in the manner of drunkards: "How can this man give us his flesh to eat?" They thus display a singular pride when they use the particle "this" (hic); for that word silently indicates their arrogance.

VI, 54. ^C Amen, amen, I say unto you, except you eat the flesh of the Son of man, and drink His blood, you shall not have life in you.

Christ is truly patient and very merciful, as may be seen from the very things proposed. For, caring nothing to contend with the narrow-mindedness of the unbelievers, He again offers them the life-giving knowledge of the mystery, and as God, overcoming the arrogance of those who offend Him, He points out those things through which they shall ascend to life everlasting. And the mode by which He would give them His flesh to eat, He does not yet explain; for He knew that they were walking in darkness and were in no way able to grasp the hidden mystery. But how great a good will result to them from the eating thereof, He usefully shows, so that perhaps, by urging them more readily toward the desire for life by proposing a kind of eternal pleasure, He might teach them to believe. For it follows that those who have already believed are also able to understand. ^D For thus the prophet Isaiah says: "For if you will not believe, you shall not understand." It was fitting, therefore, that faith being rooted in them, the knowledge of those things of which they are ignorant should be introduced second, and that inquiry should not be seen as prior to faith. For this reason, I think, the Lord rightly omitting to say to them,

^A how He would give His flesh to be eaten, invites them to believe before they inquire. For to those who already believed, He broke the bread and gave it, saying: "Take, eat; this is my body." And likewise, having passed the cup to all, He said: "Take, drink, all of you from it; for this is my blood of the New Testament, which is shed for many for the remission of sins." Do you see how, for those who are still foolish and reject believing without inquiry, He does not explain the mode of the mystery, but for those who already believe, He is found to declare it most clearly? Let those, therefore, who have not yet received faith in Christ out of folly hear: "Unless you eat the flesh of the Son of man and drink His blood, you have no life in you." For they remain completely devoid of and untasting of the life that is in sanctification and blessedness, those who have not received the Son through the mystical blessing. For He is life by nature, in as much as He was begotten from the living Father; but no less so is His holy body, having been brought together in a certain way and ineffably united to the Word, who gives life to all things; wherefore it is considered His own, and is perceived as one with Him. For it is indivisible after the incarnation, except in so far as one understands the Word who came from God the Father, and the temple assumed from the Virgin, as not being of the same nature—for the body of Christ is not consubstantial with the divine Word, but one by an incomprehensible congress and concurrence; and since the flesh of the Savior has been made life-giving, inasmuch as it is united to the life that is by nature, that is, the Word from God, when we partake of it, we then have life within us, being ourselves also united to it, just as it is to the Word who dwells within it. For this reason also, when raising the dead, we find the Savior working not by word and God-befitting command alone, but that He hastened to take His holy flesh as a sort of co-worker for this very purpose, so as to show that it is powerful to give life, and that it had already become as one thing ^B with Him; for it was indeed truly His own, and the body was not another’s. Indeed, when He raised the daughter of the ruler of the synagogue, saying, "Daughter, arise," He took hold of her hand, as it is written; giving life as God by His omnipotent command, and again giving life also through the touch of His holy flesh, He demonstrates one and the same operation by both. ^C Furthermore, when He was entering into the city called Nain, and the only son of the mother was being carried out dead, He again touched the bier, saying, "Young man, I say to you, arise." And He does not only grant the resurrection of the dead through His word, but, as we have said before, to show that His own body is life-giving, He touches the dead, and through it He implants life into those who have already decayed. And if that which is decayed is given life by the mere touch of His holy flesh, how much more abundantly shall we obtain the life-giving blessing when we also taste of it? For He will by all means transform into His own good, that is, into immortality,

those who have participated in it. And do not marvel at this, nor say within yourself in the Jewish manner, "How?" but rather consider that water is cold by nature; however, when it is poured into a cauldron and subjected to fire, it then almost forgets its own nature and departs into the activity of that which has overcome it. Therefore, in the same manner, even if we are corruptible because of the nature of the flesh, we also, by the mixture, put aside our own infirmity and are transformed into what is proper to Him, that is, into life. For it was necessary, truly necessary, that not only the soul be renewed into newness of life through the Holy Spirit, but that this thick and earthly body also be sanctified through a thicker and kindred participation, and be called to incorruption. ^B Let not the Jew, sluggish in understanding, think by any means that a new way of mysteries has been devised for us. For he will see it already prefigured in the most ancient writings, I mean the Mosaic ones, and bearing the power of the truth, even when it was performed in bare figures. For tell me, what deterred the exterminator? Or what prevented their ancestors from perishing together with the Egyptians, when death, the victor of all, was armed against the firstborn? Is it not manifest to all that, because they obeyed the divine law and had sacrificed the lamb, and having tasted of its flesh, they had smeared the doorposts with blood, death was compelled to pass them by as they were sanctified? For the exterminator, that is, the death of the flesh, was arrayed against the whole nature of man on account of the transgression of the first parent of men. For then we first heard: "You are earth, and to earth you shall return." But since Christ was about to overthrow that most savage tyrant, existing in us as life through His holy flesh, that mystery was prefigured to the ancients; and for this reason they tasted of the flesh of the lamb, and being sanctified by the blood they were preserved, and the angel appointed to exterminate passed them by, according to the will of God, if they were participants of the lamb. Why then are you angry, O Jew, now that you are called to the truth from the types, when Christ says: "Unless you eat the flesh of the Son of man, and drink His blood, you have no life in yourselves"? And yet, you ought to approach the comprehension of the mysteries with greater confidence, having been instructed by the Mosaic books and guided, as if by hand, to an indubitable faith by the most ancient figures.

VI, 55. He who eats my flesh, and drinks my blood, has eternal life: and I will raise him up in the last day.

Here also it is most fitting to marvel at the holy evangelist, "And the Word became flesh," ^D proclaiming it openly: for he did not hesitate to say not that He became in flesh, but that He became flesh, to demonstrate

^A union. Nor do we say that the Word of God from the Father was changed into the nature of flesh, or that the flesh passed over into the Word; for each remains that which it is by nature, and Christ is one from both, while the Word is ineffably and in a way beyond human understanding united to His own flesh, and having, as it were, transferred the whole into Himself according to the power by which He is able to give life to things needing life; He has driven corruption from our nature, and has also banished death, which long ago grew strong through sin. Therefore, "He who eats" the holy flesh of Christ "has eternal life," for the flesh has in itself the Word, who is life by nature. Therefore He says, "I will raise him up on the last day." ^B And instead of saying that He, that is, the One who eats, will raise up My body, He has placed "I," not as being one distinct from His own flesh, and by no means different in nature; for after the union it does not admit of being divided into a duality of Sons. "I, therefore," He says, "who have become in it, through My flesh, clearly," will "raise him up," the one who eats, "on the last day." For it was truly impossible that the One who is life by nature should not altogether conquer corruption and overcome death. Therefore, even if death, having leapt upon us through transgression, forces the human body to be subject to the necessity of corruption, yet since Christ is in us through His own flesh, we shall altogether rise again; for it is incredible, or rather impossible, that Life should not give life to those in whom it might ^C be. For just as if one were to take a spark and bury it in much chaff, so that he might keep the seed of the fire safe, so also our Lord Jesus Christ hides life within us through His own flesh, and inserts it like a seed of immortality, destroying all the corruption that is in us.

"For My flesh is true food, and My blood is true drink."

He again distinguishes the mystical blessing from the giving of manna, and the knowledge of the cup from the waters flowing from the clefts of the rocks. And what He has already said in other words, He repeats here again, weaving the same argument in many ways. For He admonishes them not to marvel so greatly at the manna, but rather to receive Him as bread from heaven, and the provider of eternal life. "Your fathers," He says, "ate manna in the desert, and died: this is the bread which comes down from heaven, that one may eat of it and not die." ^D For the food of the manna, He says, having relieved the need of the body for only a very short space of time, and having warded off the loss of hunger, became invalid again, since it did not infuse eternal life into those who ate it. Therefore, it was not true food, and bread from heaven clearly: but the holy body of Christ, nourishing unto immortality and eternal life, will truly be true food. But those also

^A who drank from the rock, what benefit did they gain, he says? For they are dead. Therefore, that drink was not true, but true—to speak truly—is found to be the precious blood of Christ, which roots out corruption entirely from its foundations, and uproots death which has dwelt in human flesh. For the blood is not that of any one of those who are ordinary, but of Life itself according to nature. ^B For this reason, we are even named the body and members of Christ, as we receive the Son Himself in us through the blessing.

VI, 57. *He who eats my flesh, and drinks my blood, abides in me, and I in him.*

In many ways he instructs us through these words, and since this doctrine cannot be easily grasped by the more ignorant—requiring knowledge through faith rather than curious inquiry—he explains it back and forth in various ways, and unfolds for us the utility of the matter from every side, establishing its remarkable desire as a sort of foundation and base of faith. *For he who eats my flesh*, he says, *and drinks my blood, abides in me, and I in him.* ^C For just as if someone were to join wax to wax, he will certainly see that the one is in the other; in the same way, I think, he who receives the flesh of our Savior Christ and drinks His precious blood, as He Himself says, is found to be some one thing with Him, mixed and commingled with Him in a way through that participation, so that he is found in Christ, and Christ in turn is in him.

In this way, Christ also educated us in the Gospel according to Matthew, saying: *The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until it was all leavened.* But who the woman is, what the three measures are, or what a measure means at all, will be said in its proper place; for the present we shall speak only of the leaven. Therefore, just as Paul says, ^D *A little leaven leavens the whole lump*, so the most minute blessing joins our body to itself, and fills it with its own efficacy; and thus Christ comes to be in us, and we in turn in Him. For indeed, one would speak truly in saying that the leaven is in the whole lump, and the lump, by the same logic, is in the whole leaven. You have in few words the meaning of what has been said.

But if we burn with a love of eternal life, if we desire to have the Bestower of immortality within us, let us not—as the more negligent indeed do—refuse to receive the blessing, nor let the devil, remarkably fraudulent, set a snare and trap for us through harmful religious fear. But, you will say, it is written: *He who eats of this bread and drinks of the cup unworthily, eats and drinks judgment to himself.* But when I examine myself, I see that I am not worthy. When, therefore, will you be worthy, O whoever you are who say these things; when will you present yourself to Christ? For if your sins

are always going to terrify you, and you are never going to cease from slipping—for "Who will understand his slips?" ^A as the holy Psalmist says—you will be found entirely devoid of the sanctification which saves forever. Therefore, you should resolve to lead a strictly upright and honorable life, and thus become a partaker of the blessing, believing it to have the power not only to ward off death but also our diseases. For Christ, having become in us, lulls the law raging in the members of the flesh and rekindles piety toward God, while deadening the passions, not imputing to us the sins in which we exist but rather healing us as if we were sick. For he binds up the broken and raises up the fallen, as a good shepherd who has laid down his own soul for his sheep. ^B

CHAPTER III.

That the Son is not a partaker of life received from another, but rather is life by nature, as having been begotten of life that is by nature, that is, of God and the Father.

"Just as the living Father sent me, and I live because of the Father, so too he who eats me, he also will live because of me." ^C

The meaning of the words now set before us is somewhat obscure, and veiled by no ordinary difficulty; yet it is not entirely impassable to those who seek, for it will be understood by those who wish to think rightly. When, therefore, the Son says that he has been sent, he signifies nothing other than that he has been incarnate; and when we say he has been incarnate, we assert that he has become entirely man. "Just as, therefore," he says, "the Father has made me man, and since I was begotten of life according to nature, I, being the Word, am living God; and having become man, I have filled my own temple, that is, my body, with my own nature; in the same way, 'He who eats my flesh will live because of me.'" For I indeed assumed mortal flesh, but since I have dwelt in it, being life according to nature, because I am from the living Father, I have transformed it entirely into my own life. I did not succumb to corruption, but rather, as God, I overcame it. ^D As, therefore—for I will say it again, not regretting it, for the sake of what is useful—even though I have become flesh, for this is what it signifies to be sent, I live again because of the living Father, safeguarding in myself the natural endowment of my Progenitor: so too, he who receives me by the participation of my flesh will live in himself, having been altogether transformed into me, who have the power to vivify because I am from the vivifying root, that is, from God and the Father. But he says he has been incarnate by the Father, even though Solomon says, "Wisdom has built herself a house," and the blessed Gabriel attributes the construction of the divine body to the power of the Spirit, when he spoke to the holy Virgin: "For the Holy Spirit," he says, "will come upon you, and the power of the Most High

will overshadow you"; in order that you may understand again that, since the divinity is one according to nature and is understood in the Father, and in the Son, and in the Holy Spirit, each one will not work separately regarding any of existing things, but whatever is said to be done, even through one, is entirely the work of the whole divine nature. For since the holy Trinity is one according to the argument of consubstantiality, there will certainly be one power in all things. For all things are from the Father, through the Son, in the Spirit. ^A But what we have often said, we shall say again; for though to repeat the same things is burdensome, yet it possesses security. It is the custom of the Savior Christ to aptly attribute to the power of the Father as many things as exceed human strength. For he humbled himself having become man, and since he accepted the form of a servant, he does not shrink from the servile condition. Nevertheless, he will not be excluded from doing all things with the Father; but he who begat him works all things through him, according to the Savior’s own voice: "For the Father," he says, "remaining in me, does the works himself." Therefore, by assigning to the dispensation in the flesh what is fitting for it, he refers to God and the Father those things which exceed human strength. For to build a temple in a virgin transcends human strength. But the adversary will again object to these things: "And how otherwise could the Son have revealed what he is by nature, or how could he have clearly shown that the Father is greater, if not by saying: 'I live because of the Father'?" But if the Father is the giver of life to the Son, who will henceforth fall into such folly as not to understand clearly ^B that a participant in life will not be the same by nature as Life, or as he who has the power to give life? Against these things, bringing forward the teaching of the truth, we shall say opportunely: "A fool will speak foolish things, and his heart will understand vain things to accomplish iniquities, and to speak error against the Lord." For what could be more iniquitous than this sentiment of the heretics? How is it not the highest error brought forward by them against Christ who gives life, when the most senseless men do not blush to say that he lives, having received life from another, just like those things which were created through him? The Son, therefore, will also be an animal, ^C especially since he is a participant in life, but not life itself by nature. For an animal must plainly be something other than the life which is in it. But if they think that they can be the same, let every animal be called life; but no one in his right mind, I think, would do this. Therefore, the Only-Begotten will not be considered an animal to us, but life by nature. For how would he also speak truly by saying: "I am the resurrection and the life"? For life is that which gives life, not that which has need to receive life from elsewhere, just as truly wisdom is understood as that which can bestow wisdom, not that which can become wise by nature. Therefore, according to your opinion, the truth will lie, and Christ will not speak truly saying: ^D "I am the life." Furthermore, that splendid chorus of the saints will lie, which pours forth words through the Spirit,

^A and calls the Only-Begotten "Life." For the divine Psalmist is found saying to the Father: "For with thee is the fountain of life." And the wonderful evangelist John in his own epistles speaks thus: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; and the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us." You see the Psalmist truly speaking, and through the voice of John, when he says to God the Father of all: "For with thee is the fountain of life." For there was and is in Him the source of life, the Son; for that the Spirit-bearer says such things concerning Him, he will prove again through his own words. For he writes thus: "And we know that the Son of God is come, and hath given us an understanding, that we may know the true [God]; and we are in the true, even in his Son Jesus Christ. This is the true God, and eternal life."

Then who, tell me, will hereafter endure the sophistry of the heterodox? Or who will not justly cry out against their impiety, who dare to say that the Son is a participant in a life which He received from another, when holy and divinely inspired Scripture says nothing of the kind concerning Him, but rather cries out expressly that He is God by nature, and true, and a fountain of life, and again, eternal life? For how would He be considered the true God, who is in need of life from another, and is not rather Himself life by nature? Or how would He be called a source of life, if He were assisted by the gifts of another in order to be able to live? But "Yes," the opponent says, "in this we will grant that the Son is life, in that He Himself also is able to give life, as having the living Father in Himself." But these words will not suffice for your defense, O excellent ones, against the blasphemy uttered against the Only-Begotten; but your argument will be found here too to be unlearned and failing on every side. For to say that the Son is called life because He knows how to give life to things capable of receiving life, ^B by reason of having the Father within Himself, does this not betray an immense ignorance? For you do not know, as it seems, what it is to be by nature, and what it is to be from that which is by nature, by position, that is to say. For instance, fire is hot by nature, but there are also other things that are hot, having received the virtue of heat from it, assume, for example, iron or wood; yet they would not be called fire simply because they have been heated, for they possess in themselves a power that is alien and not natural. The argument may be confirmed by examples taken from our own experience. Grammar, for instance, or geometry, is believed to be the knowledge of one who uses reason; but when someone becomes skilled in grammar, or the other, he will not be considered to be grammar or geometry himself, ^C but is called a grammarian from the grammar that has come to be in him, or a geometer from geometry; so also life by nature is clearly something else than those in which it is, transforming into itself that which is by nature such

^A Since, therefore, when you say the Father exists in the Son—as though in matter, for example—in order that, since He is life by nature, He may be able to quicken even him, you foolishly concede that he IS life, and not rather a participant of life from another, and by relation, not substantially, moved toward the dignity of the giver. And just as no one would reasonably call heated iron "fire," even if it has the power of fire, because it has been heated from it; or again, no one of sound mind would name the grammarian "grammar," because he is able to instruct others also in that art: so I do not think anyone with a sound mind would call the Son "life" because He is able to quicken others, not having the "being life" by nature according to them, but ^B sown into Him from the Father’s power, that is, on account of the indwelling Father. But what, tell me, would prevent us from conceiving the Son as one of us, obviously of a corruptible nature, if He lives on account of the Father—that is, being granted the life from the One who begat Him—as they think? For He would have been corrupted, by the logic of the concepts, had He not had the living Father within Him. And if we concede that He speaks truly when He says, "I am in the Father, and the Father is in Me," ^C indeed He Himself has in Himself the Father, who is life by nature; but He Himself is in the Father, although He is not life by nature. And I pass over the blasphemy, even if it must be spoken for the refutation of the impiety of the enemies of God; for it will be detected that the Father lacks life in Himself, that is, He has corruption, or a nature that is subject to decay. For because the nature of the thing forces us to think thus about the Son, we must inquire again, and proceed through many observations, since our purpose is to weigh the question accurately and subtly, as is fitting.

On the life of the Son according to nature

You say that God and Father is life according to nature. Correct; for it is so. But He is in the Son also. For your own words imply this. ^D I would therefore wish to ask further, and learn from you, what will He be operating regarding the Son, since He exists in Him? Will He impart His own life to His own offspring, as needing it, and not having life from Himself? And is it not an absolute necessity to understand the Son as being devoid of life? But what is devoid of life, what else could it be, finally, than corruptible? Yet He will not impart His own life to the offspring; for He is life, even if he did not receive it from Him. How then do certain people still carp, babbling rashly and without caution, and for this reason say that the Son lives, because He has in Him the Father who is life by nature? For if He lives even apart from the Father, as being substantial life Himself, He no longer lives on account of the Father, that is, on account of the participation of life from the Father. But if He has the Father as the bestower of His own life, He will be revealed as lacking proper life; for He borrows it from another, and as we said at the beginning, He is an animal rather than life, and already of a corruptible nature. How then did He call Himself life? Or will it be permitted even to us

of the nature of the Father. How, then, could he call himself the Life? For either it will be permitted to us also without danger to say, "I am the life," or, if it is perilous so to speak—for it is not permitted to a creature to invade divine prerogatives—the Son surely knows that he is Life by nature. Otherwise, how will he be the character of the substance of him who begat him, how an image and perfect likeness? Or how did Philip not act rightly when he said, "Show us the Father, and it suffices us"? ^A For we must surely consider that he who has looked upon the Son has not yet looked upon the Father, if the one is Life by nature, and the other a partaker of life from him. For no one could ever see the Life-giver in him who receives life, nor the self-sufficient in him who is in need. Therefore, he would also be lying in another way by saying, "He who has seen me has seen the Father." ^B But let the lover of the pious dogmas of the Church see again how many absurdities follow from those men’s trifles. Therefore, let him turn away from them and correct his course, as it is written, and let him make straight paths, and let him direct his own ways, and let him gaze upon the simple beauty of the truth, believing God and the Father to be Life by nature, and the Son, begotten from him, to be Life in turn. For just as he is said to be light from light, so also Life from Life; and just as God and Father illuminates those in need of light through his own Light—that is, the Son—and makes those capable of wisdom wise as if through his own wisdom, and strengthens those needing power as if through his own power, so he gives life to all things that are in need of life from him, through his own Life which pours forth from him, that is, the Son. ^C When, therefore, he says, "I live because of the Father," do not imagine that he confesses himself to live because he receives life from the Father, but because he was begotten from a living Father, he asserted that he also lives. For it could not be that he who is from a living Father should not live. And just as if one of us were to say, "I am a rational human being because of my father; for I am the child of a rational human being," so you will understand also regarding the Only-Begotten: "I live," he says, "because of the Father." Because the Father who begat me is Life by nature, and I am his natural and true offspring, I bear his own nature, which is to be Life; for this is what the Father is. Since, however, the One is understood and is from the One—for the Son is from the Father, even if he co-existed eternally—he naturally prides himself in the natural prerogatives of the One who begat him, as his own ^D (the Son is [such] even though he was with him from eternity), boasting by right in the dignities of the Begetter as his own.

VI. 59. *This is the bread which came down from heaven. Not as your fathers ate the manna and died. He who eats this bread will live for ever.*

Great, he says, must be the works that are from the Great One; and those things that are granted by grace from above ought to be seen as fitting for God, and worthy of divine munificence. For if you have truly believed in faith that the bread descended from heaven, it must needs impart perpetual life to those who have desired it, and [an] undying [energy of immortality].

It is a clear argument, then, that it is the bread from heaven, that is to say, from God; for it is fitting that we should say things eternal ought to be bestowed by the Eternal, and not the enjoyment of a temporary food, which could hardly last for the briefest time. For one will not wisely consider that to be the bread from God and from above, which, although our ancestors ate it, they were nevertheless overcome by death, and you still retain the damage of that corruption. And no wonder: for that was not bread capable of rendering men immortal. Consequently, it could not rightly be thought or called bread from heaven. For the work truly befitting that which comes down from above is to make those who partake of it superior to death and corruption. And it shall be confirmed again, by an indisputable demonstration, that this is bread from heaven—taken, of course, through Christ, that is to say, His body. For He makes him who tastes it live unto eternity. ^B Great is the dignity of the divine nature that is discerned even here, which does not wish to bestow anything small, but rather all things supernatural, even if, due to the magnitude of the grace, they are not believed by the simpler-minded because they exceed our understanding. For how could it be that so opulent a hand would not wish to bestow most abundant gifts? Therefore, Paul marvels, saying: "Eye has not seen, nor ear heard, nor has it ascended into the heart of man, the things which God has prepared for those who love Him" (I Cor. II, 9). But in small things the law gave a representation of great things, having a shadow of the good things to come, not the very image of the realities, as it is written (Hebr. X, 1): so that the blessing which is through Christ might be discerned in the food of manna; for it was a shadow of things to come that was ^C prefigured for the ancients.

VI, 60. *These things He said in the synagogue, teaching in Capharnaum.*

Bringing to us the exposition of admirable mysteries, the most wise evangelist deservedly refers the beginning of the doctrine to the Savior Christ, striking fear into the adversaries by the authority of His person, and deterring them; for the renown of teachers often makes the listener more prompt to believe, and immediately compels assent. He rightly adds the word "in the synagogue," as if he were saying: It was not just one or another who heard Christ saying these things; it is clearly seen that He taught openly before all in the synagogue, just as He Himself also says through the prophet Isaiah: "I have not spoken in secret, nor in a dark place of the earth" (Isa. XLV, 19). For He spoke freely ^D of these things, cutting off every excuse for the Jews, and making the unbelievers guilty of a more grave crime on account of their incredulity. For if they had not yet been taught such a venerable mystery, they might rightly have prayed against punishment and, pleading ignorance, have found a more lenient judge. But since they have had it explained to them, and have often been taught, yet have despised it out of their own unbelief, how can it be otherwise than that they should be punished with all mercy removed, and that they should justly suffer the most bitter [punishment] from Him whom they have despised?

^A Such ^B is what the Savior Himself also said concerning them: "If I had not come, he says, and spoken to them, they would not have sin. But now they have no excuse for their sin." We must therefore be on our guard, or rather we must renounce disobedience as if it were a precursor to death, and believe that faith in what Christ teaches is the supplier of life. For in this way we shall escape being punished along with them. He adds, moreover, that Christ said these things in Capharnaum, so that it might appear that He had reported all things accurately. For He who knows both the place and the village, how could He err regarding the interpretation of what was taught?

"Many ^B therefore of his disciples, when they had heard it, said, This is a hard saying; who can hear it? But Jesus knowing in himself that his disciples murmured at it, he said unto them."

This is the custom of the foolish: for they are always blaming the more subtle doctrines and ignorantly disparaging the higher contemplation according to them, because they themselves do not understand it; although they ought rather to hasten to learn, and to love to be refined along with the things that are spoken, and not, on the contrary, to rise up ^C against such wise words, and to call "hard" that which ought to be admired. For they suffer something like what one might see those who are deprived of their teeth enduring; for they, running toward softer foods, often dishonor the more wholesome of the eatables, and sometimes blame that which is better, not admitting the malady by which they are compelled to reject it. But those who are foster-brothers to ignorance, and are overcome by the lack of a sound mind, shudder at the knowledge which they ought to have hunted for with very many labors and to have accomplished with more intense zeal. The ^D spiritual man, then, will find delight in the words of our Savior, and will rightfully exclaim: "How sweet are thy words unto my taste! yea, sweeter than honey and the honeycomb to my mouth." But the carnal Jew, foolishly considering the spiritual mystery to be foolishness, and although urged by the words of the Savior to ascend to the understanding befitting a human being, falls back into his innate folly, calling the evil good and the good evil, according to the voice of the prophet. He plays the father again, and by imitating the ignorance of his ancestors, he will be caught in these things, too. For those who were provided with manna by God, and who partook of the blessing from above, were borne down to their habitual vulgarity and were longing for the stenches in Egypt, and were desiring to see onions, and garlic, and pots of meat; but these, while exhorted to receive the life-giving grace of the Spirit and taught to feed upon the true bread which comes from God the Father, turn aside to their own error, being lovers of pleasure rather than lovers of God. And just as the ancestors of these men condemned the manna itself as food, saying, "But our soul curseth this light bread," so also these again reject that true bread, not fearing to say:

^A "This is a hard saying." It is necessary, therefore, that those who hear the divine mysteries be wise, and that they be like experienced money-changers, who know true coin from counterfeit, and who neither bring unseasonable and inextricable questions to matters which are received by faith, nor, conversely, rashly place a ruinous faith in those things where investigation is needed; but rather render to each thing that is said its due, and go along as if on a straight path, turning to neither side. For he who hastens toward the rectitude of the Christian faith must walk the royal road.

VI, 62, 63. *Doth this scandalize you? If then ye shall behold the Son of man ascending where he was before.*

^B Because of great ignorance, some of the disciples of the Savior Christ were offended by his words. For when they had heard him saying, "Amen, amen I say unto you, except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you," they thought that they were being invited to some beastly cruelty, as if they were ordered to feed inhumanly on flesh and to gulp down blood, and to do whatever things are horrible even merely to hear. For they did not know the beauty of that mystery, and the most excellent dispensation devised for its sake, but were surely turning this over among themselves: How shall a human body implant in us eternal life? And what will that which is of the same nature as ourselves contribute to immortality? Christ, therefore, understanding their thoughts: "For all things are naked and open in his eyes," ^C leads them back again by many ways, as if by the hand, to the understanding of those things which they did not know. Ye are, he says, very foolishly offended by my words. For if you have not yet learned to believe, even though I have often taught you that my body will impart life to you, what will you feel, he says, when you see it also flying up into heaven? For I am not merely promising that I shall ascend into heaven itself, lest you again bring up the "how"; you will see the very thing with your own eyes, so that whoever contradicts will be confounded. If therefore, he says, you behold the Son of man ascending into heaven, what will you say then? For you will be found to be not moderately foolish. ^D For if you think that my flesh cannot implant life in you, how will it ascend into heaven like a bird? For if it cannot give life, because it is not naturally fashioned to give life, how will it walk through the air, or how will it ascend into the heavens? For this is equally impossible for flesh. But if it ascends beyond nature, what then prevents it from also giving life, even if it cannot do so by its own nature? For he who has made that which is from the earth to be heavenly, will also make it life-giving, even if by nature it

is subject to corruption. ^A We must note again how he in no way permits himself to be divided into two Christs, as some foolishly teach. For he preserves himself indivisible everywhere after the incarnation. For he says that the Son of man ascends where he was before, although that earthly body was not previously above, but only the Word in himself, before his union with flesh. Rightly, therefore, does Paul in his epistles ^A say: "One Lord Jesus Christ." [601, B] For there is one Son, both before the incarnation and after the incarnation, and we do not consider his own body to be foreign to the Word. For this very reason, the Word who descended from heaven above also calls himself the Son of man. ^C For he became flesh, according to the blessed evangelist, and did not cross over into flesh by a change of nature—for he is immutable and unchangeable by nature, as God—but as having dwelt in his own temple, which I mean he assumed from the Virgin, and having truly become man. By saying he would ascend where he was before, he gives those who hear him to understand in some way that he has descended from heaven. For it was likely that those who understood the power of the Word in this way would not regard him merely as man, but would from then on recognize as well the Word of God in the flesh, and believe that his body is also life-giving.

63. The spirit is that which gives life; the flesh profits nothing.

^A Christ, however, it will not be said, because the Life—that is, the Only-begotten—has dwelt in it. He calls himself Spirit; for God is Spirit, and, according to the blessed Paul, "For the Lord is the Spirit." In saying such things, we are not denying that the Holy Spirit has his own proper subsistence; but just as he calls himself the Son of Man because he became man, so again he calls himself Spirit from his own Spirit. For his Spirit is not alien to him.

VI, 64. *The words that I have spoken to you are spirit and life.*

He fills his entire body with the life-giving power of the Spirit. For he henceforth calls his flesh Spirit, yet in such a way that he does not deny it is flesh; rather, because it is perfectly united to him and has put on his entire life-giving power, he calls it Spirit as well. ^B And there is nothing for you to marvel at, nor should you be scandalized by this. For if he who is joined to the Lord is one spirit, how much more shall his own body be rightly called one with him? The meaning of these words, therefore, is this: "I perceive," he says, "from your inward thoughts that you are foolishly imagining that I meant this earthly body is life-giving by its own nature. But that is not the scope of my words; my entire discourse with you is about the divine Spirit and about eternal life. For the nature of the flesh does not make the Spirit life-giving, but the power of the Spirit makes the flesh life-giving." *The words, therefore, that I have spoken to you are spirit*—that is, spiritual and concerning the Spirit—*and are life*—that is, life-giving and concerning life according to nature. In saying these things, he does not mean to invalidate his own flesh, but to teach us what is true. ^C For what we have just said, we shall repeat again, taking it up because it is useful: The nature of the flesh by itself cannot give life; for what more would there be in God according to nature? Yet it should not be considered as single and separate in Christ either; for it has the Word united to it, who is life by nature. When, therefore, Christ calls it life-giving, he does not attribute to it the power of giving life in the same way as to himself or to his own Spirit. For it is because of him that his own body is also life-giving, since he has re-formed it into his own power. But the manner in which this happens can neither be grasped by the mind nor expressed by the tongue, but must be honored only in silence and by a faith that surpasses the mind. That the Son is also frequently called by the name of the Holy Spirit in the divine Scriptures, we shall learn from what follows. ^D For the blessed John writes concerning him: "This is he who came by water and blood [Spirit] Jesus Christ: not in water only, but in water and Spirit. And it is the Spirit that testifies, because the Spirit is the truth." Behold, he calls him Spirit and Truth, when by the name of the Spirit he is designated—in the holy Scriptures—not only by his own name, but also as the Son, as we shall see through what follows. Writing, therefore, the blessed John says concerning him: "This is he who came by water and Spirit, Jesus Christ: not in water only, but in water and in Spirit. The Spirit is that which testifies...

^A that the Spirit is the truth." For see, he calls the Spirit the truth, although Christ expressly cries out: "I am the truth." And Paul, writing to us again, says: "Those who are in the flesh cannot please God; but you are not in the flesh, but in the Spirit of God, if indeed the Spirit of God dwells in you. If anyone does not have the Spirit of Christ, he does not belong to him. But if Christ is in you, the body is indeed dead because of sin, but the Spirit is life because of righteousness." For see, in these words again, while declaring that the Spirit of God dwells in us, he has said that Christ himself is in us. For the Spirit of the Son is indivisible from him, according to the principle of identity of nature, even if he is conceived to exist in his own proper hypostasis. For this reason, he often speaks indifferently, at one time naming the Spirit, at another naming himself.

"But there are some of you who do not believe." For Jesus knew from the beginning who they were ^B who did not believe, and who it was that would betray him. And he said: "For this reason I have spoken to you, that no one can come to me unless it has been given to him from my Father."

In this, again, it is possible to see clearly fulfilled that which was proclaimed by one of the holy prophets: "By hearing you will hear, and will not understand; and seeing you will see, and will not perceive. For the heart of this people has grown gross, and their ears have become heavy, and they have closed their eyes, lest they should see with their eyes and understand with their heart, and should turn, and I should heal them." For even though they were hearers of the teachings of the Savior, and were not learning from any other of the holy ones, but were being initiated rather by the voice of the Lord of all, and indeed were even beholding him with the eyes of the body, they were grown gross by their own folly, and, having closed the eye of their understanding, ^C they were turning away from the sun of righteousness, not receiving the illumination from evangelical instruction; for they were wicked, and already held guilty because of many past transgressions. For this reason, the wise Paul testified to us that a partial hardening had befallen Israel. And since it is not of ordinary wisdom to recognize God hidden in human form, he says that he who has not yet received understanding—that is, clearly from God and the Father—cannot come to him; and with good reason. For if "every good gift and every perfect gift is from above, and comes down from the Father of lights," how could the recognition of Christ not much rather be a gift from the right hand of the Father? And how would the apprehension of the truth not be considered as beyond every grace? For by as much as it would appear to be the cause of the highest goods, by that much more it would be fitting that it depend upon divine generosity. Yet the Father does not grant to the impure to recognize Christ, nor does he send the most beneficial grace of the Spirit ^D to those who are striving to depart into the extremes of unbelief; for it was not fitting that precious ointment should be poured into mud. And so, the blessed prophet Isaiah commands that those who wish to come to Christ must first be cleansed by zeal for every good work, in these words: "Seek God, and in in-

when you find Him, call upon Him. When He draws near to you, let the wicked man abandon his way, and the lawless man his counsel, and let him turn to the Lord, and he will receive mercy, for He will abundantly forgive your sins." You see how he says that it is necessary to rise up from the old way and to depart from lawless counsels, so that we may obtain the forgiveness of sins—through faith, clearly, which is in Christ. For we have been justified not by works of the law, but according to the grace that is from Him, and the remission of sins bestowed upon us from above.

But someone might perhaps say, "What then prevented Him from showing forgetfulness and bestowing the forgiveness of sins upon the Jews and Israel along with us?" For it was indeed fitting for Him who is perfectly good to do so. But how, he says, will He prove Himself truthful when He says to us, "I did not come to call the righteous, but sinners to repentance"? What then shall we say to these things? The grace of the Savior is intended, first of all, for those from Israel alone; for He was sent, as He Himself asserted, only to the lost sheep of the house of Israel. And indeed, for those who wished to believe, it was permitted to hasten also unto eternal life. But those who lived ^B in a more noble manner and were seekers of the truth, taking the grace of God the Father as a collaborator for salvation, were saved through faith; but the arrogant Pharisee, and the stiff-necked chief priests and elders of the people with them, were unwilling to believe, even though they had been instructed beforehand through Moses and the prophets. Since, however, because of their own perversity, they were deemed unworthy of eternal life, they did not receive the illumination that proceeds from God the Father. You have the type of this matter also in the ancient Scriptures. For just as it was not granted to those who distrusted God in the desert to enter into the land of promise, so too it was not granted to those who, through their unbelief, treat Christ with contempt, to enter into the kingdom of heaven, of which the land of promise was a type.

"And God is not unjust who brings down wrath." For as He is righteous by nature, He will inevitably decree things that are upright and will direct His own judgment in a manner befitting His own nature, even if we ourselves do not understand the path of the providence that is above us. Usefully, indeed, the blessed evangelist says that Jesus knows all things, and is not unaware again of who those are who are about to disobey, and who the minister of impiety against Him is to be, so that ^C again He may be understood as God, since He knows all things before they come to be.

VI, 67. *From this many of his disciples went away backward: and now they walked no more with him.*

Things that are endowed with wisdom are harsh, as it were, to the foolish; and what you might think would profit them not a little, this is often found to be harmful. ^D For just as it is for those whose eyes are aching that the light of the sun is grievous—and it is in a way also pleasant for those who are in darkness to be established in places without light—so [index: entries preserved]

those who suffer in their minds turn away from doctrines that are too rigorous, and those obscured by difficult concepts they find most disgusting, even if they possess much that is beneficial; they prefer, rather, small and more pleasant things, even if they sometimes provide no utility at all. For shall we not find the spoken truth to be just this from the subjects before us? When Christ was presenting the divine and great mystery, and through various contemplations was opening the way to its comprehension, and was, as it were, already drawing back the veil of the temple and revealing the inner tabernacle, they rejected with disgust such a wise and heavenly discourse, and fell back again into a bestial ignorance, and went away backward, as the evangelist says, refusing to walk with him anymore; for this is truly what it is to fall backward. ^B For this reason, also through the prophet Jeremiah he says again to the ungrateful and contentious Jerusalem, the nurse of the unbelieving, clearly: “You have turned away from me, says the Lord, and you shall go backward.” For indeed, according to the true account, it follows that by turning away from good things one falls backward. But God is every good. Therefore they went backward, and the wretches fell behind, no longer walking with the Savior, but turning instead to other paths, as it were, and being dragged down into their accustomed passions. But let us see again whether we might not find a type of this in the writings of Moses. For when, after having traversed long journeys and passed through that wild desert, they had at last reached the land of promise, some were sent, by the command of God, to explore it—Joshua, indeed, the son of Nave, and with him certain others. But when they had searched the whole of it and returned to Moses, some reported things full of horror to the congregation: “For the land,” they said, “which we have explored, has fierce inhabitants, and we saw the sons of giants there,” and they did not cease adding whatever could strike fear and horror into the listeners. But Joshua, after them, endeavored to extol the land with many praises; he exhorted them, saying: “The land which we have explored is very ^C good; if the Lord chooses us, he will lead us into it.” But the elders of the Jews contended that Joshua ought to be stoned; and as they judged that the omnipotent God could do nothing, they sat and wept, as it is written, and for this reason they justly provoked the Lord of all. Since, however, they were so disobedient and insolent, they fell short of the promise: “For I swore,” he says, “in my wrath, if they shall enter into my rest.” What then follows? God commands them to turn back and to walk backward again. For he says to Moses: “Tomorrow, setting out, turn back and go by the way of the Red Sea.” For because they were unwilling to enter into the land to which they were called, they were ordered to turn back and were compelled to retrace the very same road; for they were unwilling to obey the words of Joshua, nor would they hear that the land was good, nor did they acquiesce in his counsels. What therefore happened to them, the same thing now happens to these as well. For ^D

^A instructed in eternal life, and invited to the kingdom of heaven, they disdainfully refuse through their own incredulity. Therefore they have justly gone back, having obtained that penalty through their own perversity, namely, that they no longer proceed toward salvation together with their leader.

382 VI, 68. *Then Jesus said to the twelve: Will you also go away?* ^B

Our Lord Jesus Christ does not incite the holy disciples to depart, nor does he show this license to be free and exempt from blame; nor does he permit them to depart rashly, as if they would suffer no harm from it. Rather, he threatens them severely that they too will be sent away and will no longer walk with him, but will rush to destruction, unless they show themselves better than the ignorance of the Jews. For worshippers are not gauged before God by their multitude, but by right faith, even if their number be small. ^C And therefore the divine Scripture declares that many are called, but only the elect, being very few in number, will be accepted. For the divine Word himself bears witness to this to us. It is the same, then, as if the Savior were saying to his own disciples: "If you believe our words without hesitation, if you accept the mystery with indubitable faith, if it seems to you bitter and detestable that my discourses are accused of harshness, if you take care not to say in the Jewish manner: 'How can this man give us his flesh to eat?', I will gladly see you remaining with me, and I will dwell with you joyfully, and I love you as true and legitimate friends. But if you think the same as those who have fallen back, I both love you and justly cast you out with them. For ^D worshippers will not be lacking, as the evangelical preaching is to be proclaimed not only in Judaea, but spreading through the whole world, and calling all from everywhere into one society, as it were, and easily gathering them to the knowledge of the truth." *See therefore the kindness and severity of God*, as Paul says: *severity towards those who fell, but kindness towards those who are to know him, if they continue in kindness*, as the blessed Paul asserted elsewhere. *For they also will be cut off; for he did not spare the natural branches, nor will he spare those that were grafted in.* Therefore, let him who limps in his faith due to insanity understand from these things and be instructed, that if he does not wish to cease from such a disease, he will go back, and having lost the leader who conducts to eternal life, he will be cast down into Hades, gloomy and wailing for his own folly: *For there will be, he says, weeping and gnashing of teeth.* Furthermore, another useful point seems to be suggested here when Jesus says to his disciples: *Will you also go away?* For they might not have thought that they themselves were also being swept away by Jewish rashness and falling with the incredulous, or otherwise with

^A them crying out against Him as though He were teaching hard things and attempting to initiate the hearers into impossibilities, He asked profitably whether it were their will to depart with them, so that by this He might call them to a confession of the right and irreproachable faith, which indeed also happened.

CAP. IV.

VI, 69. Simon Peter answered Him: *Lord, to whom shall we go? Thou hast the words of eternal life.*

By that one man who stood out among the rest do they all speak, maintaining ^C an order truly holy and befitting the saints, so that even in this way they might present to those after them an example of prudence and singular modesty. For it is fitting that not all should, in confusion and without distinction, leap ahead of others to speak, and, seizing the place of speech in a manner unbefitting them, disturb the ears of the Master; but rather that they should wisely yield the place of speaking to those who by counsel and rank take precedence over the rest. For this reason also Paul says: *Let the prophets speak by two or three, and in turn.*1 For because they were adorned with the grace of prophecy, they were on that account commanded to address their hearers with greater wisdom. There was need, therefore, for the saints to defer the turn of answering in the name of all, with prudence befitting them, to him who was greater in ^D place and rank. *To whom therefore shall we go?* he says, which is to say: "Who will teach us similar things?" or, "From whom shall we find better things?" *Thou hast the words of eternal life*, not hard, as they say, but those which lead to the most excellent thing of all, that is, to an unending and long-living life, and a life banished from all corruption. And it will certainly be clear to us, even from these words, that we must sit down with one and the only Teacher, Christ, and remain with Him without omission and without distraction, and make Him our guide, for He knows well how to lead to the life that is without end. For thus, thus shall we ascend into the heavenly and divine court, and entering into the Church of the firstborn, we shall delight in goods that surpass human understanding. For that it is a good and salvific thing to wish to follow Christ alone, and to be with Him at all times, the very nature of the matter will manifest. But we shall know it no less surely from the more ancient Scriptures. For when the Israelites, having cast off the tyranny of the Egyptians, were hastening toward the land of promise, God did not permit them to be carried off on uncertain and wandering journeys, nor wherever they might desire: for it was not in doubt that they would be wanderers if they were deprived of a guide. Wherefore it is written again for our instruction in the book which is called Numbers: *And on the day that the tabernacle was set up, the cloud covered*

the tabernacle, the house of the testimony; and in the evening it was over the tabernacle as the appearance of fire until morning. So it was always; the cloud covered it by day, and the appearance of fire by night. And when the cloud was lifted from the tabernacle, and after that the sons of Israel set out, and in the place where the cloud settled, there the sons of Israel encamped. At the commandment of the Lord they shall set out. And the sons of Israel shall keep the charge of the Lord, and they shall not set out. By the voice of the Lord they shall be in the camp, and by the voice of the Lord they shall set out.* ^B Do you see how they are commanded to follow, and to move along when the cloud moves, and again to halt and rest along with it? For to be with one’s guide is a salutary thing, both for those of Israel at that time, and for us now, not to be separated from Christ. For He Himself was to the ancients as a tabernacle, and a cloud, and was formed as fire; but the account of the history shall be changed back, so far as is possible, to the spiritual sense.

Chapter 4

For when Wisdom, as it is written, *built for herself a house*, and established a truer tabernacle, that is, the temple from the Virgin which she constructed for herself, ^C the God-Word, who is in the bosom of God and the Father, descended into it in an incomprehensible and divine manner, and became man, so that for those already enlightened and walking as in the day, according to Paul, he might become a cloud overshadowing and extinguishing the heat of the passions which arises from infirmity; but for those still ignorant and wandering, and living as if in night and darkness, he might become a fire illuminating and transforming them into the zeal of the Spirit. For we believe that those who are good are fervent in the Spirit; for I think that the cloud appeared over the tabernacle by day and the fire by night for no other reason than the theory already set forth to us. Furthermore, to follow the things commanded and not to wander off on a journey was enjoined upon them, but rather to halt along with the tabernacle and to halt along with it for its sake, by way of a type again, that you might understand that which was said by Christ: *If anyone serves me, let him follow me; and where I am, there my servant also shall be.* For consistency ^D in following and the perseverance in attendance is signified by the walking along with him undistractedly. Now to walk along with the Savior Christ and to follow is not altogether understood according to the body, but is accomplished rather by the virtue of works, upon which the most wise disciples, fixing their own mind, and refusing as destructive to go back with the unbelieving, rightly cry out: *To whom can we go?* As if to say: We shall always abide with You, and we shall obey Your commandments, and we shall receive Your words, not blaming them in the least nor thinking, as those foolish ones do, that what You have brought forth for our instruction is harsh, but rather we shall exclaim: *How sweet are thy words to my throat, more than honey and the honeycomb to my mouth.* Such, therefore, is the thought of the passage proposed.

That the tabernacle was for the ancients a type of Christ, we shall again recognize if we direct the gaze of our mind to the things said of it to the holy Moses. Perhaps it might seem to some that a digression on these matters would be irrelevant, but it will profit us not a little. For it is proper, I think, to discuss these things more subtly, having rejected the cavils of those who criticize us without reason. ^A

The divine oracle is therefore of this sort. For we shall explain the shadow of the letter gradually, as far as is in us. *And the Lord spoke,* he says, *to Moses, saying: On the first day of the first month, in the new moon, you shall set up the tabernacle.* Someone eager to learn will ask, not without reason, what constrained the Lord of all to command that the tabernacle be set up on one day, and not in two or three; and in the new moon, and not just of any month, but the first? Truly, such things stir up in us many and very reasonable questions, since there is nothing in the divine Scriptures in vain. Accordingly (for we shall examine our own words on these matters), the tabernacle that is raised signifies ^B the holy body of Christ, and, if I may so say, the framing of his precious tabernacle, *in which it pleased all the fullness of the divinity to dwell bodily.* Further, he commands it to be set up on one day, and this with a truly wise and prudent counsel, so that by the one day you may understand that time in which he alone became man. And it is fitting to understand by the new moon nothing else than the coming of the Savior, by which we are renewed, by which *the old things have passed away, and all things have become new.* For a new time has been shown to us in Christ, casting off the antiquity of the legal worship, and reshaping us into a new and fresh life through the evangelical teachings; but he also renews those who had grown old through sin and were near to destruction, for a beginning of righteousness, destroying the antiquity of adventitious ^C corruption, and gladdening with the newness of immortality those who are hastening through faith to eternal life. *For if anyone is in Christ, he is a new creature,* as it is written.

He commands, furthermore, that the divine tabernacle be raised in the first month, when the beauty of the spring solstice shines forth, having, as it were, washed away the sadness of winter; the earth is gently warmed by now brighter and purer suns, the vineyards begin to bloom, the farmer takes delight in the scents of the flowers, the fields are clothed with green herbs, and all the lands bristle with the blades of grain, as certain of the Greek poets have sung. *When the winter has passed,* as it is written, *and the rain has withdrawn from itself: when the time of pruning has arrived.* You will understand all these things in a spiritual manner: that the winter and the rain have receded, that is to say, the temptations of the diabolical tyranny and that powerless ^D dominion of his over all. For the power of the demons has been overturned in the days of Christ: but to us has risen [the] bright Sun, he himself, surely, of whom God and Father says: *The Sun of righteousness shall rise for you,* [those who] have become cold in

sin, warming [them] by the fervor of the Spirit unto righteousness. And again, you will understand the intellectual vines and spiritual flowers, and, in addition to these, the ears of grain, to be the saints, distinguished by a manifold piety toward God and bringing forth a varied fruit of virtue. It is necessary now to speak briefly: the spring blossoms, and makes all the earth to be covered in green, and crowns the meadows with new growth; and it persuades the trunks, long dried out by the unbearable insolence of winter, to flourish again, and brings better things into view, and makes them to be flowered with the usual leaves, and prepares the gardener who presides over them to be proud of the fruits according to nature. We shall find that something of this kind has also happened in our case. For we, who were once dried up because of the sin reigning over us, and devoid of fruits unto salvation, have blossomed again unto righteousness through Christ, and we bring to the gardener of the spirits the fruit that is now newly appearing through faith. And thus we rightly understand what was said by one of the holy prophets, as if from the person of Christ: *I who speak am present, as it were upon the mountains.* For what the spring, that is, the vernal season, accomplishes upon the mountains, we have already clearly stated before. Therefore, it is useful that He commands the tabernacle, which bore the type of Christ, to be set up on a single day, so that you may understand that He died once in this one present time. For He shall by no means be born again, nor shall He die again, He who was born and died once, and rose from the dead; for it is necessary that resurrection follow death, which is a certain construction of that holy tabernacle. And on the new moon, because a new age is ours in Christ; for the things in Him are a new creation. And the first month is taken, denoting the renewal of human nature from death and corruption unto life and immortality, and the transition from barrenness to fruitfulness, and the passing of the devil’s tyranny, ^C like a winter that has finally finished and been constrained. Then again, in another way, He shows us Immanuel in type and figure, saying: *And you shall place the ark of the testimony, and you shall cover the ark with the veil.* For in the preceding [sections], the Word was recorded for us as if in the whole tabernacle; for it was the house of God who dwelt in it, that is, the holy body of Christ. But nevertheless, the same One is also indicated to us specifically by the ark. For it was constructed from incorruptible wood, ^D so that you may understand His incorruptibility. *And it was entirely gilded with pure gold, as it is written, inside and outside.* For all things that are in Him are precious and royal, both the divine and the human, *and in all things He has the pre-eminence,* as Paul says. Now gold denotes pre-eminence and excellence above everything. Therefore, the ark, constructed from incorruptible wood and gilded, also had the divine law hidden within it, so that it might be a type of the Word of God dwelling in and united to holy flesh; for the Word of God was also [the] law, although not hypostatic, as the Son is. But it is covered with a veil. For God, the Word incarnate

^A when He was among many, lay hidden, clothed with His own body and covered over by holy flesh as by a veil, so that some, ignorant of His divine majesty, would at one time attempt to stone Him, accusing Him of the crime of claiming to be God while being a man; and at another time they would fearlessly say: “Is this not Jesus, the son of Joseph, whose father and mother we know? How then does he say, ‘I have descended from heaven’?” The fact, therefore, that veils were cast over the ark signifies that Jesus would be unknown to many. The ark, then, was also a type of Him. For this reason, it preceded the Israelites in the desert, as it then filled the place of God; for He Himself was the guide of the people. This the Psalmist witnesses, saying: “O God, when Thou didst march before Thy people, when Thou didst march through the desert, the earth shook; for the heavens also dropped [rain].” For as the ark was always moving forward and preceding them, God is explicitly said to march before them. You might have a clearer proof of this, if you consider this: ^B God once commanded the Israelites through Moses to ascend the mountain of Seir to conquer the Amorite; but those who were commanded, having fallen into an idle cowardice and having entrusted their success to their own strength rather than trusting in help from above, sat down and wept by the mountain, as it is written. Because of this, the lawgiver was justly angered and threatened that he would no longer lead them into the land of promise. Scarcely moved by these threats and led by an untimely repentance, they attempted to ascend, against the lawgiver’s command, having seized their weapons a second time. But God proclaimed through Moses what would follow; for He said to them: “Do not ascend,” He says, “and you shall not fall before the face of your enemies; for I am not with you.” But as they were everywhere suffering from disobedience, they violated the command and ascended the mountain, as it is written. But the ark of God, he says, did not go up with them; for it remained in the camp. You see that when God says, “I am not with you,” the ark does not go up with the disobedient, clearly showing to those who are more learned that it holds the place of God, the leader. But it was also carried by the priests around Jericho, and it brought down its high wall—not by setting up engines of war or rams, but rather by trumpets and by the voice, which we shall again find to be true in Christ. For He is the One who is carried by holy men and overturns all the power of the devil, not with arms, but with a shout and a trumpet—that is, by apostolic and evangelical preaching, and by the consensus of all ^D people confessing the Lord in the rectitude of faith. Which we also see fulfilled in the mystical celebrations of divine matters, when it is done with the pontifical trumpet—that is, with the voice of the minister, as the people lead the way; thus indeed it falls

and the power of the adversaries is shattered: “For the weapons of our warfare are not carnal,” as Paul says, “but mighty before God.” Now that Christ in a certain manner sits upon and rests above the saints, the prophet Habakkuk will declare, saying: “For you shall mount your horses, and your riding is salvation.” ^A Nor will the Savior himself teach any less regarding Paul to Ananias, saying: “Go, for he is a chosen vessel of mine to bear my name before all the nations.” Moreover, He says: “And you shall bring in the table and you shall set forth its proposition, and you shall bring in the lampstand, and you shall set upon it its lamps.” By these two you shall understand Christ: for the table which holds the loaves of proposition is a figure of Christ, because in Him all are nourished unto eternal life who, certainly, partake of His holy flesh, according to what was said by Him: “I am the bread which came down from heaven and gives life to the world. If anyone eats of this bread, he shall live forever. And the bread which I will give is my flesh, which I will give for the life of the world.” ^B Therefore, the proposition of the table—that is, the loaves—signifies the holy body of Christ, which nourishes everyone unto eternal life. Since, however, the blessed David and those who were starving with him, as it is written, ate the loaves of proposition, let us see whether something mystical was written herein as well. According to the legal ordinance, it was not permitted for anyone to eat of the loaves of proposition except for the priests alone; but David and his companions, although they were not of the priestly tribe, still touched the most holy food; so that from this, in turn, the faith of the Gentiles and also, in part, that of the Israelites might be signified. For Christ was owed to the Israelites as to those more holy on account of their fathers and the law, but the multitude of the Gentiles, having been introduced in a certain way—however profane it might have been on account of their error—ate the bread of life, with David himself present ^C and as it were filling the place of those who were saved from Israel, whom the blessed Isaiah names a remnant; for many even of them believed in Christ. Furthermore, the lampstand is as one which shines for the whole house, that is, for the world. “I am the light of the world,” He says. Yet He takes seven lamps and not merely one: for in many ways He illuminates and with various gifts He brightens the souls of those who believe. It is made, moreover, of pure gold, because Christ surpasses all, and there is nothing more precious than He; but it also has a solid shaft: for so it is written. For there is nothing vain or light in Christ. In it, indeed, there are lilies, on account of the fragrance which is in holiness, according to that saying, “I am the flower of the field, the lily ^D of the valleys.” And these bowls themselves signify the abundance of divine graces. Furthermore, the prophet Zechariah confirms that two branches of olives are to be seen around it, so that you may understand that God has had mercy on two peoples, whom He also calls sons of fatness, and whom He says stand by

...of the valleys. ^A And these branches, again, signify the granting of divine gifts. To be sure, the prophet Zechariah insisted that two olive branches were to be seen around it, so that you might perceive the two peoples who have received mercy, whom he also called "sons of oil," standing before the Lord of all the earth. Although the branches were observed around the lampstand, he provides a most clear demonstration through this that the lampstand is Christ, who through obedience and faith has made both the people from the Gentiles and the people from the Jews to stand beside Himself.

Then he adds to these things, signifying Him to us in many ways: "And you shall set the golden altar for incense before the ark, and you shall place a covering of a veil over the door of the tabernacle of testimony; and you shall surround the tabernacle, and you shall sanctify all things that are in it round about." For it must be observed how Christ is also depicted for us through both of these altars. For having commanded the golden altar, on which is the incense, to be placed before the ark, and having said that a covering of a veil was to be stretched across the doors of the tabernacle, so that the things inside might not be seen, He commands the altar of offerings to be placed at the doors of the tabernacle of testimony, not being hidden or concealed; for it was outside the tent. ^B Behold Him, therefore: through the altar of incense, ascending in an odor of sweetness to God and the Father (for this is what the incense signifies), and through the altar of offerings, as a sacrifice and victim offered for us. But the golden altar was being covered by the veil; for the glory of Christ was hidden, whereas the other, that of the offerings, where the sacrifices were, was manifest; for the death of Christ was manifest and known to all.

It is set, however, not without a distinction: one is opposite the ark, the other is at the doors of the tabernacle. And the fact that the golden altar is set opposite the ark, as if in the sight of God and the Father, signifies in an enigma the admirable majesty of the Son, according to the saying: "No one knows the Son, except the Father." But the fact that the altar of the offerings is placed at the very doors of the tabernacle, bearing in itself a type of His death and the slaughter on behalf of all, signifies again that we cannot approach God and the Father in any other way, except through the sacrifice of Christ, according to what was said by Him: "I am the door, and no one comes to the Father, except through me." ^C He commands, however, that the tabernacle be wrapped round about, containing all things that are in it, so that it might be seen as one, and not many. For Christ is one in us, and yet He is understood in many ways: the tabernacle, on account of the veil of the flesh; the ark, as having the divine law, as the Word of God and the Father; the table, again, as life and food; the lampstand, as intellectual and spiritual light; and the altar of incense, as an odor of sweetness in sanctification; and the altar of offerings, as a sacrifice for the life of the world. ^D For all things are sanctified in Him: for He is entirely holy, however Christ may be understood. Therefore, the Israelites were commanded to advance together and to rest together as the holy tabernacle led the way, with God again profitably warning us that the Word of God, incarnate for our sake, must be taken as the leader of our journey unto salvation, and that we must ascend unto eternal life by obeying His commandments without hesitation: which those who, because of many...

^A instructions, had been led, were unwilling to behold, and went away backward, and no longer walked with Him. Most wisely, however, does the blessed Peter say to the Saviour: "Whither shall we go?" For to depart from God in any way whatsoever, but rather to hasten to dwell with Him spiritually, is indeed most becoming to the saints.

VI, 70. *And we have believed, and have known that Thou art the Christ, the Son of God.*

Wonderful is the faith of the holy apostles, fervent is the manner of their confession, excellent and preeminent is their agreement. For they did not, like some of the more ignorant, or like those who called the Saviour’s discourse harsh, rightly go away backward and fall, nor were they moved to believe rashly by their own levity, but were first made certain, and truly believing that He was full of life-giving words, ^B a teacher and master of heavenly doctrine. Such faith is very secure; but that which is not so is easily rejected, and that which lacks a root—that is, certainty—is quickly eradicated from a man’s mind. Whence the Saviour Himself in the parables, when He was speaking about the sower, says: *And some fell upon the rock, and as soon as it was sprung up, it withered away, because it lacked root.* By the rock enigmatically hinting at a hardened mind, which in no way receives the doctrine cast into it. For this having befallen the miserable Jews ^C through excessive ignorance, they were admonished by the voice of the prophet in this manner: *Rend your hearts, and not your garments.* For just as, before seeds are cast into the earth, by the law of agriculture the ground ought to be broken up, so I think that for those who come to receive the divine discourses, their heart must first be in a way opened by their desire for them; for when received in this manner, they render the soul like some fruitful land, bringing forth fruit. Therefore, in the certainty of faith, the most wise disciples say that they have known, and furthermore that they trust, that He is the Christ, the Son of God. You will find that this discourse is ^D very wisely constructed. For they say that they both believe and know, bringing both together into one and the same thing. For it was necessary both to believe and to understand; and we must not, because divine things are perceived by faith, therefore cease entirely from the investigation of them, but should rather endeavor to be raised at least to a moderate knowledge of them, which is *as in a glass and in a riddle*, just as Paul says. Again, they most excellently say that they did not first know and then believe, but having set faith first, they insert knowledge in the second place. For knowledge follows faith, and does not precede it, according to that saying: *If ye will not believe, ye shall not understand.* For upon simple and uncurious faith as a foundation, knowledge is subsequently built, which little by little in

brings us to the measure of the stature of Christ and unto a perfect and spiritual man. ^A For this cause God also says somewhere: *Behold, I will lay for the foundations of Sion a stone, elect, corner, precious* (Isa. XXVIII, 16). For Christ is our beginning and foundation unto sanctification and righteousness, surely through faith, and no other way; for thus He is indwelling in us. Observe, also, how they speak in every way uniquely, with the article prefixed: *Thou art the Christ, the Son of the living God,* setting apart the one who is truly the Son as one and singular from those who are called into adoption by grace, in whose likeness we also are sons (Rom. VIII, 16). And they name Him Christ again, also as one; ^B yet it must be known that Christ is no longer called thus for His own sake, or as though it existed substantially as the Son does, but truly as one and singular: for there is no one among, or equal to, the Christs as He is; nevertheless, because of the similarity He has with us, He is named Christ. For the name and the reality that is His own, and properly and uniquely His in truth, is "Son," but the name "Christ" is common to us. For because He was anointed as He became man, for this reason He is Christ. Therefore, if the anointing is to be attributed to His humanity, Christ would be understood as anointed in the likeness of us, and not in the way in which He is Son, but truly as one and alone, naturally and uniquely, both before the flesh and after the flesh; and not two, as some think who do not, it seems, comprehend the depth ^C of the mystery. For the Word from God the Father did not descend into a man, as the grace of the Spirit did upon one or another of the holy prophets, but He Himself in truth became flesh, as it is written (John I, 14), that is to say, man. He is therefore indivisible after the union, and is not split into two persons, even if we conceive of the Word from God and the flesh in which He dwelt as distinct. But since the entire chorus of the holy apostles confirms for us the faith on these matters, by which they affirm they know uniquely that He Himself is the Christ, the Son of God, we shall not accept those innovators who, out of ignorance, do not hesitate to foolishly concoct something else besides these things, if we are minded aright. ^D VI, 71, 72. *Jesus answered them: Have I not chosen you twelve, and one of you is a devil? He spoke of Judas the son of Simon Iscariot; for he was about to betray Him, being one of the twelve.*

He intensifies the rebuke and constrains them with sharper words, cutting off all listlessness and sloth that leads to the desire for empty cleverness. For He appears to be saying almost something of this sort: Now is the time, O my disciples, for watchfulness and intensity of mind, that you may be saved. For the way of perdition is exceedingly slippery, undermining not only the feeble mind but also that which already appears to stand firm. It is surely a dangerous and multiform...

^A thing, this sin, beguiling the human mind with manifold pleasures, and dragging it away toward what is not fitting with desires that are, as it were, exceedingly smooth. And a pattern for this saying, he says, shall be found in you. For I will say, for the time being, that I did not choose any of those who fell back through levity, in the way that I chose you as good men; for I knew, as God, the innermost parts of your heart. But Satan snatched one from among you through a love of gain, and my judgment has not been entirely deceived. For it is free and voluntary for men to incline toward either this or that side—I mean toward vice or virtue. Therefore, by that sharper rebuke, he at once stirs them up to a fitting vigilance, and brings it about that each individual is more on his guard; for he does not yet clearly explain who it is that will betray him, but by simply and indefinitely casting ^B the burden of that impiety upon one person, he rendered them all anxious and provoked them to greater vigilance, as each one feared the loss of his own soul. At the same time, he was also accomplishing something else useful for the faith of the disciples. For since they have confessed that they know and believe firmly that he is the Son of God, he shows that he is aware of future events, as if to demonstrate by this, too, that their confession regarding him was certain. For it is not fitting for any of created beings to know the future, save for one, God alone by nature, concerning whom it is written: “Who knows all things before they come to be.” He called the devil the minister of diabolical wills, and not falsely. ^C For just as he who is joined to the Lord is one spirit, so clearly is it the case with the opposite.

CHAP. V. Concerning the feast of Tabernacles, that it signifies the restoration of the hope owed to the saints, and the resurrection from the dead, with the passage set forth: “And the feast of the Jews, the Tabernacles, was near.”

“After this Jesus was walking in Galilee; for he did not wish to walk in Judea, because the Jews were seeking to kill him.”

After these things, he says, the words spoken and the deeds done, Christ once more spent his time more gladly in Galilee; for I think this is what is signified by the word “walking.” ^D But he shows that his being with them was not voluntary, but rather happened to him by a certain necessity, having added the causes. For he says the Jews wished to kill him; for this reason he yielded himself to those of another race and for a long time, unwilling to walk in Judea. But I think that by these things the Israelites are accused of great perversity, inasmuch as he deemed it better to be found among those of another race than to associate with the Jews. And this is what was spoken by the prophet Jeremiah in these words: “I have forsaken my house, I have left my inheritance, I have given my beloved soul into the hands of her enemies.” For that Christ should be made an exile by the impiety of his persecutors, and to Gali-

- ^A leans, is this not plainly to deliver his own soul into the hands of her enemies? For the nations were enemies to Christ, in that they served another, and worshipped the creature rather than the Creator, because they had not yet received faith in him. And he himself will clearly teach this by saying: “He that is not with me is against me.” But, I imagine, everyone will admit that before the true knowledge of God and faith, the nations were not with Christ: they were therefore against him, and consequently stood in the rank of enemies. And since this is so, and is clearly established, such was the foulness that prevailed among those of Israel, that it was counted as a better lot to be seen frequenting the company of enemies, and to seek for pleasant social intercourse where one should least have done so, than what was more consistent and becoming among one’s own kinsmen according to the flesh, by whom, if only for that reason, he ought to have been loved. Most reasonably, therefore, Christ transfers himself to the nations, and by this act of his, he declares in a manner that if they do not refrain from persecuting, and have not yet put an end to their madness against their Benefactor, he will yield himself entirely to those outside, and Christ will transfer himself to the nations. And just as we say that he signifies this by this event, so again we shall find that he threatened the departure from the city of Jerusalem even under a more ancient figure. When, therefore, he was laying down the laws concerning sacrifices, as is also written in the book of Leviticus, having prefigured, as in an image of Christ, that a bullock be offered as a gift and whole burnt offering to the Lord, he again portrays him in another way, saying: “And if his offering to the Lord be of the ^B sheep, of the lambs and of the goats for a whole burnt offering, he shall offer it a male without blemish, and shall lay his hand upon its head; and they shall kill it on the side of the altar toward the north before the Lord.” How then, to be sure, the mystery concerning Christ is fashioned for us through these things, must necessarily be investigated. And first I think it right to speak of the position of the temple in Jerusalem and of the altar, that we may thus understand what it signifies that the sacrificial beast was not turned directly towards the altar, but towards the north. The region of the Jews is situated in the southern parts of the earth; but the temple faces the east, and opens its gates to the first rays of the sun. And the divine altar itself, built over against the holy place, as if in view of God, presented its first face to those entering from the east, one side looking to the south, the other to the north. ^C That these things are so, just as we have said, you will be firmly convinced by learning what is written in the prophet Ezekiel. For when he had received knowledge concerning the death of Phaltias, he says thus: “And I saw, and behold, as it were twenty-five ^D men, with their backs to the temple of the Lord, and their faces turned away; and these were worshipping the sun toward the east.” And if he who worshipped the sun rising left the temple behind him, how is it not necessary to understand that its face was turned toward the east? In that same position, the divine altar itself also stood, as we have said. Therefore, its own

^A facade in the temple, as well as that of the divine altar, was the side that was accessible toward the east; but there were two sides, one toward the south and another toward the north. For since the other side was naturally missing, it is understood in a certain way as being turned toward the back for one looking from the western parts. Since these things are as we have stated, we will find that Galilee, the neighbor of Judea—which is to say, the region of the Gentiles, according to what is written: “Galilee of the Gentiles” (Isa. IX, 1)—is situated toward the north. But because our Lord Jesus Christ was about to depart from the land of the Jews after His saving Passion, and to arrive in Galilee—that is, to the Church of the Gentiles—the sheep which took the place of the type [of Christ] was slaughtered from the side so that it might look toward the north, according to that which was said by the Psalmist concerning Christ: “His eyes look upon the nations” (Ps. LXV, 7). ^B Since, moreover, the holy Evangelist says that He did not wish to dwell with the Jews because they were planning to kill Him, we shall add to the things we have already said that this departure of Christ is not to be attributed to fear, nor for this reason is any weakness to be imputed to Him who is all-powerful; rather, it is to be referred to the order of the dispensation. For it was necessary that He should not undergo the cross for all men unseasonably, but at the proper time.

VII, 3-5. *Then His brothers said to Him: Pass from this place, and go into Judea, that Your disciples also may see the works which You do. For no one does anything in secret, and himself seeks to be in the open. If You do these things, manifest Yourself to the world: for not even His brothers believed in Him.*

Since those who were believed to be the brothers of the Savior did not yet acknowledge the God-Word dwelling in the holy flesh, nor did they even know at the time when they said these things that He had become man, they held small ^C and still narrow conceptions concerning Him, and for the most part judged Him far more basely than His grace and pre-eminence required; for they saw nothing more in Him than in the rest of men, and, deceived by the common opinion about Him, they deemed that He was truly born from Joseph the father, and they did not perceive the hidden work of the mystery. For since many miracles were, as is credible, secretly performed by Christ in Galilee, they urged Him on toward a desire for empty glory; and, as if He were doing something great and extraordinary, they advised Him to capture the admiration of the spectators, as if He were performing any miracles for no other reason than to gain fame for Himself among the spectators and to be exalted by human praises in the manner of certain ambitious men. ^D See, indeed, how they urge Him to go up to Judea and to show His miracles there, not so that His disciples might believe in Him, but so that they might see the works that He does. For if you wish

^A to be known (for this is what it means to be in the open, not secretly, and not to be a great worker merely in potential), being conspicuous in doing everything, flee from publicity; for thus you will be known to the world and more manifest to those who see you. Such, then, is the argument from them. The most wise evangelist, however, skillfully points out that His brothers did not yet believe in Him. For it would truly be the most absurd thing for those to be guilty of such cold words if they had already drunk in, through faith, a knowledge of Him worthy of God. But after they believed, having understood the great mystery concerning Him, they advanced to such a point in piety and virtue that they were even called apostles and gained a marvelous reputation for their religious devotion. You have this also foretold through the voice of the prophets. And indeed the blessed Jeremiah says, as if speaking to our Lord Jesus Christ, “And your brothers and the house of your father, even they have dealt treacherously with you; and they have cried out, trailing after you; do not believe them, though they speak good things to you.” For the brothers who had dealt treacherously before faith, and who, by the words we have just mentioned, were all but attempting to shout Him down, were gathered together through faith, and spoke good things about Him, helping others and defending the doctrine of the faith. Moreover, when the prophet had very circumspectly mentioned the brothers, he conveniently adds, “the house of your father,” ^B lest they also be thought to have been born of the blessed Virgin, but rather as from the sole father, Joseph. The prophet very watchfully named the brothers, and adds [the house of your father] usefully, so that it might not be understood that even they were born of the blessed Virgin, but rather as from the sole father, Joseph.

Jesus says to them: “My time has not yet arrived, but your time is always ready.” ^C The word of the Savior is always covered as if by a shadow; for thus it is written about Him, that “There shall be a man hiding his words.” And who of those who are sound of mind will not say that this was also usefully managed? For there was not yet a time for unalloyed frankness, He says, nor for a manifestation to all, while the mind of the Jews was not yet matured into understanding, so as to be able to receive the words from Me without anger and wrath; but neither does the time permit Me to be manifested to the world now, since the Jews have not yet completely departed from grace, nor have they yet so insolently risen up against Me that I must necessarily migrate to others. For this reason, then, He says that His own time has not yet arrived, but that theirs has, and is always at hand. For we say that it is permitted for worldly men to do what they will, with no necessity hindering them, or calling them to a temporary dispensation to counsel what is to be done or not done, as was indeed the case with Christ. Besides, the life ^D of those who have chosen worldliness is relaxed, and free from tiresome care, carrying with it a time always open and ready for the most pleasant things, 399 and easily allowing those who follow it to go wherever they may wish.

VII, 7. *Non potest mundus odisse vos : me autem odit, quia ego testimonium perhibeo de illo, quod opera ejus mala sunt.*

The Saviour very cleverly shows even now that his brethren still savor earthly things, and he brings forward a second, as it were, reply, blended with art. By this he shows that they not only do not recognize who he is by nature, but are, moreover, so far alienated from love for him that they prefer to live in a way conformable to the world ^B rather than to cultivate virtue. For it is most absurd that he should set forth what is beneficial to all others without any procrastination, but not bestow these things in a much greater measure upon those who were thought to be his brethren, by which, being not slightly helped, they might eventually recognize the bestower of wisdom. This, however, is the custom of the Saviour Christ: having seized upon a timely occasion, he sometimes weaves long instructions for his hearers. Therefore, he says, everyone is always accustomed to love what is akin to himself, and sameness of character wondrously conciliates love. The world does not hate you; for you still savor the things that are its own: but it hates me, since it bears ill to have its vices reproved by me. Therefore, you will indeed go up to this feast without danger, but I will not. For I shall surely speak, and I shall utter before them things that are useful; but reproof is bitter to those who are lovers of pleasure, and can easily kindle into anger the man who does not admit of correction. ^C Again, however, the Lord benefits us also through these words. For it is not useful to rebuke rashly and inconsiderately, and to monish in the presence of everyone with upbraiding, but rather to observe what is written: *Do not reprove evil men, lest they hate thee* (Prov. ix, 8), since hatred cannot be without detriment; but speak rather into the ears of those who listen, as it is written (Prov. xxiii, 9). For the world is prone to sin; but the Lord is the castigator of things done viciously; often, however, correction must be made by upbraiding. For to detract from sin is to rebuke its practitioners, and to accuse vice is to upbraid those who are infected by it. When, therefore, necessity compels the teacher to rebuke, and the method of healing demands that he proceed through these means, but the disciple, impatient of reproof, ^D is vehemently indignant, then misfortunes are surely born from hatred. For this reason the Saviour says that he is hated by the world, as one who does not yet have the strength to bear the warnings that come with upbraiding, since the soul devoted to vicious pleasures is altogether unable to endure correction. These things, however, the Saviour says, not that he denied that he was going to Jerusalem,

^A nor that he had given up on reproofs—which might seem useful to those who sin—but that he was keeping these things in mind to be done at the proper time along with other things. It should be noted that he says something similar to his own disciples, by way of comforting them, and not greatly distressing them with the things that are about to befall them, when they preach him to the world and fall into countless temptations. "If you were of the world," he says, "the world would love its own. But because you are not of the world, for this reason the world hates you." ^B By "world" in these passages, he does not mean the created order which we behold, but rather those who mind the things in the world; to whom, indeed, he who is not a lover of such things is rough and trying, and is reckoned in the rank of some enemy; while he who is a kinsman and a friend is one who desires the same things, and is bound by the sameness of life to a parity of character in base matters.

VII, 8. *You ascend to this feast: I do not ascend to this feast, because my time is not yet fulfilled.*

The Lord clearly refuses now the desire to keep the feast with the Jews, that is to say, to go along with them, so as to share in that joy which is in shadows. For what was said once, as if to a few ^C who were nevertheless considered his brothers, extends in meaning to the whole race from Israel. For certainly no one would say that Jesus refused to be with his brothers specifically for their own sake, given that he is seen to be with them in Galilee; but it must be suspected that it was not without cause that he was a fellow-guest with many due to the suspicion that he was of the same stock according to the flesh. It is clear, therefore, that just as the brothers, in being introduced, stood as a type for the whole Jewish people, Christ avoids keeping the feast with them, according to what was said by one of the holy prophets: "I have hated, I have rejected your feasts, and I will not smell the air in your assemblies, because even if you offer me whole burnt offerings and sacrifice, I will not accept them, and I will not look upon the salvation of your manifestation. Remove from me the sound of your songs, and I will not hear the psalm of your instruments." — "For God is Spirit, ^D and those who worship him must worship in spirit and truth," according to the very voice of the Saviour.

Existing as Spirit, he would naturally be delighted by spiritual honors and offerings, of which the offerings of oxen and the slaughter of cattle, and in addition to these, the fine flour and wine and oil, which were historically ordained through the legal command, were types, signifying through clearer symbols the manifold nature of the virtue of those who worship in spirit. "You, therefore," he says, "who still love the shadow, and who are disposed toward these things in a crasser, Jewish manner, ascend to the feast in shadows and types; for me, however, it is not pleasing to keep the feast in this way..."

I do not go up to this feast, which ^A is known by a type and figure. For I have no delight in it, but wait rather for the time of the true festival, which is not yet fulfilled. For then, he says, then shall I be with those devoted to me, rejoicing in the splendor of the saints, flashing forth the highest radiance in the glory of the Father. He calls it his own, and as it were his proper time: for the feast is his own, and he is the leader and prince of the festival. To him, indeed, the blessed Jeremiah also ascribed it, saying to those who have neglected piety toward God, and who account the will to excel in good deeds as nothing: "What will you do in the day of the solemn assembly, and in the day of the feast of the Lord?" For, he says, you who utterly reject struggling for virtue, and have not the bright garment of love toward God, what will you do in the day of the solemnity? How will you enter into the divine and heavenly feast? Or how would the Lord of the banquet not justly cast you out of that most beautiful choir of guests, saying: "Friend, how did you come in hither not having a wedding garment?" ^B Closely related to this is also that which is written in the prophet Zechariah, and which brings the same meaning to us: "And it shall be," he says, "all that are left of all the nations which came against Jerusalem, shall even go up from year to year to worship the King, the Lord Almighty, and to keep the feast of Tabernacles." He says those who are left shall go up to worship the great King, and to perform the feast of Tabernacles. For although many are called by grace to the city above, not many go up; for "few are chosen," according to the saying of the Savior, taken, that is, from every nation. But by saying they shall go up to worship, he shows them as no longer performing the legal worship, but rather the worship in spirit, and fulfilling the feast of Tabernacles in truth, singing in a manner almost identical to that sweet composition of the Psalmist: "Blessed be the Lord, for he has heard the voice of my supplication. My heart has trusted ^C in him, and I have been helped, and my flesh has flourished again." For the flesh will flourish, and will live again, and that not without Christ; for he is the beginning of the resurrection for us, and has become the door of the true Tabernacle. And this, then, was what was said by one of the holy prophets: "And I will raise up the tabernacle of David that has fallen." For the tabernacle that fell is Christ, who according to the flesh is of the seed of David, who first, through the power of God and the Father, was raised up to incorruption, according to that which was said of him by one of the apostles to the Jews: "Him, being delivered by the determinate counsel and foreknowledge of God, you have taken, and by wicked hands have crucified and slain; whom God has raised up, having loosed the pains of death, because it was not possible that he should be holden of it." And again: "This Jesus God has raised up, ^D of whom we are all witnesses." For it is not at all difficult to recognize that it is the custom of the holy Scripture to designate Christ, according to the flesh, as David.

^A Having said these things, he himself stayed in Galilee. And when his brothers had ascended to the feast, then he also ascended, not openly, but in secret.

Christ, living in exile from the region of the Jews, dwells in Galilee, where he abides more gladly and more safely, that the multitude of the Gentiles, although still quite ignorant because of the error in which they were held, might nevertheless be nobler than those who were taught by the Law. From this, he also signifies that he justly loves the Gentiles and with reason averts himself from the Israelites. For how would he—who knows all things before they come to pass—not be destined ^B to love the Church of the Gentiles, which comes so promptly to believe in him? Or how would he not be destined to reject and loathe ungrateful Jerusalem, he who is said to have desired its beauty even before the very times of his advent, according to the voice of the Psalmist, while he calls this one a harlot and an adulteress and stiff-necked and other such names? Most clearly, therefore, he calls out to her through the prophet Ezekiel with these words: "Therefore, O harlot, hear the word of the Lord"; and through the voice of Jeremiah he rebukes her as an adulteress, crying out: "As a woman deceitfully departs from her husband, so has the ^C house of Israel acted deceitfully against me, says the Lord." Therefore, as one who already—according to providential, God-befitting foreknowledge—has observed the beauty of the Church of the Gentiles and the baseness of the character of the Jewish Synagogue, he already prefers the former and introduces her as a bride into the bridal chamber, while he is incensed against the other, reserving for the fitting time that which was owed to each. For he neither brings premature punishment upon those of Israel, nor does he surrender himself entirely to Galilee before the saving cross. For then it would have been a just thing to do, for valid reasons, to withdraw from love of them. Having said, therefore, that he would not ascend to this feast, and having granted his brothers permission to go (for he asserted ^D that his own time had not yet come), he ascends after them—not saying one thing and doing the contrary to what he said. For that would have been to lie, although it is said that deceit—that is to say, a lie—was not found at all in his mouth; but he acted in such a way as to fulfill what he intended. For he does not ascend to feast with them, but rather to admonish them, and since he had come to save, he was yearning for and suggesting those things that lead to eternal life. For that this was his purpose is clearly shown by the fact that he did not even wish to accompany those who were going up, but ascended secretly and with difficulty, not using the boldness and cheerfulness of those who were going to the festival. And indeed, when at last he was ascending to the saving passion, he did not do it in secret, but sitting upon a foal, signifying the new people, with an innumerable multitude of children preceding him, which was once again a figure of the people who were to be born, of whom it is written: "And the people who shall be created shall praise."

the Lord." ^A And the babes following him also cried out: "Blessed is he who comes in the name of the Lord, Hosanna in the highest." By ascending [to Jerusalem] in this manner, secretly, Christ demonstrates that he did not come to Jerusalem to celebrate the feast with them, but rather to discourse with them. For, as we have already said beforehand, he does not yet depart from Israel entirely before he is delivered to death and is seen to do so deservedly. That he said he would not ascend, and yet afterwards did not refuse to ascend, you will find to have been typified long ago in the book called Exodus. For the divine and most holy Moses was lingering on the mountain with God, awaiting the law that he was to provide. But Israel, having neglected the worship of God, had turned to the casting of a calf. The lawgiver, rightly indignant at this, and having rebuked the fickleness of those who had so rashly fallen into that crime, and having added threats that he would destroy them utterly, finally said to the holy Moses: "Go, ascend from here, you and your people whom you led out of the land of Egypt, unto the land which I swore to Abraham, and to Isaac, and to Jacob, saying: 'To your seed I will give it,' and I shall send my angel before your face." Then Moses says to him: "If you do not yourself go with me, do not lead me up from here. And how shall it be truly known that I have found grace in your sight, both I and your people, unless you travel with us?" And the Lord said to Moses: "And this word which you have spoken, I will do; for you have found grace in my sight." ^B You see how, bearing the defection of Israel with indignation, he asserts that he will not ascend with them into the land of promise, but says that he will send a certain angel; yet, out of respect for Moses and the memory of the fathers, having granted pardon, he promised that he would travel with them again. Having therefore denied that he would celebrate the feast with the Jews, as being arrogant and insolent, since they dishonored God by such a denial, just as those [of old] did through the casting of the calf, he did not persist greatly in the faults of those who grieved him, but rather, fulfilling the promise which he had made to the holy fathers, he ascends in order to teach, and to set forth for them the doctrine of salvation, not entrusting such a ministry to an angel—just as he did not do then—but rather being himself the worker of salvation for the ungrateful.

^C VII, 11. *The Jews therefore sought him at the feast, and said: Where is he?* The Jews seek Jesus, [but] not so that by finding him they might believe; for otherwise he would have anticipated their searching and offered himself, according to what is said by him: "I was found by those who did not seek me; I became manifest to those who did not ask for me." But having fallen through excessive iniquity into the vanity of the Greeks, and ^D

having emulated their ways rather than those things by which it was fitting to be illuminated by grace from above. For those among the Greeks who seem to be wise, and who are filled with that worldly and demonical wisdom, consuming long and bitter discourses, and winding around themselves circles of idle theorems, weaving as it were a spider's web—according to what is written—pretend ^A to seek the truth, or the good, or whatever is just by nature, and fashioning for themselves only a shadow, as it were, of true knowledge, they remain utterly devoid of virtue realized in deeds, and, remaining bereft of that wisdom which is from above and truly exists, they sometimes exercise themselves in empty words for the sake of nothing useful.

But the Jews, on the other hand, the brothers and neighbors of their ignorance, seek Jesus, not that, having found him, they might believe—as the very nature of the events has shown—but so that, assailing him with many insults, they might draw down the inextinguishable flame upon their own heads. ^B And we shall consider them to be making a most pointless search in another way as well. For they pretend to be looking for him only because he was not present. For they say that the worker of miracles ought to have been present for those celebrating the feast, hunting for the pleasure of the eyes rather than for the profit from wonder. But they who parade the knowledge of the law and arrogate to themselves the understanding of the sacred Scriptures beyond measure, are forgetful of the prophetic voice which says thus: "Seek the Lord, and when you find him, call upon him; when he draws near to you, let the wicked man forsake his way, and the unjust man his thoughts, and let him turn to the Lord, and he shall obtain mercy." You see how, for salvation, it is not enough merely to seek, but when we have found him, we must also turn, through obedience, clearly, and faith? And in this way the ignorant and stubborn people of the Jews could have been saved. But since they are caught being exceedingly senseless even in this, they will, therefore, reasonably hear: "How will you say that we are wise, and the law of the Lord is with us? The false pen of the scribes has been made in vain. The wise are put to shame, they are terrified, and they are taken. What wisdom is in them? Because they have rejected the word of the Lord." For how have they not rejected it, not having received it, or how do they not despise it, since they are not afraid to speak of him foolishly: "Where is he?" For the word "he" belongs to those who are disdainful ^C and not yet deeming him worthy of admiration, even though he ought to be held in the highest regard among them because of his many great and distinguished works. ^D

VII, 12. "And there was much murmuring about him among the crowds. Some were saying: 'He is good'; but others were saying: 'No, but he deceives the crowd.'"

It is always difficult to track down and hard to find the good, and for the many it is a laborious task to trace out the beauty of truth—especially for the more ignorant who lack the acrimony of mind, who, being carried away all too eagerly by the most absurd impulses of irrational thoughts toward whatever seems to them good, and not enduring to examine the nature of what presents itself, they will never attain to the true quality of things,

although Paul says: “Prove all things, hold fast that which is good,” and exhorts us to test everything, so that by careful searching we may arrive at the pursuit of what is advantageous. Let those, therefore, who through great madness do not marvel at Jesus, but have indiscriminately determined to accuse Him, listen: “Taste and see that the Lord is good.” ^A For just as those who test the superior quality in tasting honey perceive the thing sought from the smallest particle they have tasted, so those who come to even a brief trial of the words of the Savior will recognize that He is good, and having learned this, will marvel. Now, those among the Jews who are more sensible defend Christ and form an upright judgment concerning Him, assenting to Him as to one who is good, pondering of course, as is reasonable, that no one could perform these works of which God is seen to be the worker unless he were God by nature, or at least a participant in God, and on that account good—as would be appropriate for one who succeeds in all things and receives strength through grace from above, even if in Christ it were not so; for He Himself is the Lord of powers. ^B But they who do not shrink from calling Him a deceiver, who guides us on the straight path of justice, are borne along by most irrational opinions and stand far from the truth. Let the mindless Jew listen, then: “Woe to them that call evil good, and good evil: who put darkness for light, and light for darkness!” For to accuse the good is the same as defending iniquity, and to exempt less honest things from deserved condemnation, and to heap on the best things a reproach which they in no way deserve. Moreover, these condemnations of the insults of the Jews had already been proclaimed by the prophets. “Woe to them,” He says, “because they have departed from me! They shall be laid waste, because they have acted impiously against me: yet I redeemed them, and they have spoken falsehoods against me.” ^C

VII, 13. *Yet no man spoke openly of him, for fear of the Jews.*

There was a murmuring among the Jews, and because of the fear of the Jews, he says, no one could speak freely. Therefore, he especially designates the leaders of the Jews as "the Jews," not wishing, as it seems to me, to address them as elders, or priests, or by any other such name, the divine evangelist, being stirred up with zeal for piety regarding the distress caused by them, whom indeed he justly accuses, as those destroying the intellectual vine, saying through the prophets God: “Many shepherds have destroyed my vineyard, they have polluted my portion, they have given my desirable portion into a trackless desert: it has become a desolation of destruction.” For how shall we not think that the Lord’s vineyard is truly destroyed by their abominations, when even to speak for the good, and merely to marvel at that which is worthy of wonder, was proved to be hazardous among them? And that a heavier punishment is impending over the leaders of the Jews because of this and other things, who of sound mind would doubt? For behold, behold, the peo-

people both fear and tremble, yet they are not disciplined according to the law; nor are they taught to live according to the proper word, even though they submit with all readiness to those who command them. For fear is a proof of extreme subordination. They were forced, therefore, to transgress the law or to contemplate with good sense what seems right to the lawgiver; and by means of those through whom they do not even dare to praise what is good—and not at all of their own volition, but as if under great violence—they were compelled to pass judgment upon whomsoever those [leaders] wished, and to condemn as shameful what is worthy of praise and admiration. Just as, therefore, a man skilled in sailing, sitting at the helm of a ship that is swift in its course, if he should drive it upon reefs and rocks, would be held guilty of the shipwreck; and just as a skilled charioteer, mounted upon very swift horses, when he could turn their course wherever he wishes by the reins, should he drive the wheels against a stone, he would rightly lay the blame not upon the horses, but rather upon himself: so, I think, the leaders of the Jews, since they held the people not only obedient, but furthermore subjected to them by servile fear, and truly did not rule them according to the divine precepts, would justly pay the penalty for the destruction of all. ^B That they themselves became the cause of the destruction of the peoples, the prophet Jeremiah will bear witness, saying: «For the shepherds have acted foolishly, and have not sought the Lord; therefore, the whole flock has not understood, and they have been scattered.» (Jer. x, 21)

Now when the feast was halfway over, Jesus went up into the temple, and was teaching.

Sacred is the teaching of our Savior, and it becomes a holy place; for where else is it more necessary for the divine voice to be heard than in places in which it is believed that the Divinity dwells? For God encompasses all things, and should not be thought to be circumscribed by place, nor, as regards His own nature, is He at all contained by existing things; yet we consider it ^C more fitting that He should dwell in holy places, and we judge it most reasonable that the will of the divine nature is made known to us especially in sacred places. And what was formerly depicted in type and shadow for those of old, Christ now transfers to the truth. For God says to Moses, the interpreter of sacred mysteries: «And you shall set the mercy seat upon the ark from above, and into the ark you shall cast the testimonies which I shall give you; and I will be known to you from thence, and I will speak to you from above the mercy seat, between the two cherubim that are upon the ark of the testimony, according to all things which I shall command you for the sons of Israel.» (Exod. xxv, 16-22) Our Lord Jesus Christ, ^D the feast being now halfway over, as it is written (John vii, 14), having gone into the places which are sacred and dedicated to God, addresses the crowds there as God, although He had ascended secretly, just as it was in the case of the mercy seat in the tabernacle: the descent of God was indeed secret, but it was perceived only then, when the time for speaking had arrived. And even then, God spoke to the blessed Moses alone, not with—

^A another, not speaking to any other; thus also Christ, while He was still instructing the race of the Jews, spoke to but one people, not yet having spread His grace to the nations. But very rightly does the blessed Evangelist say not simply that He entered, but that He "went up" into the temple; for it is a thing of high degree and far excelling all earthly triviality to enter into the divine school and to dwell in holy places. And the true archetype of this matter we have in ourselves. For Christ it was who sanctified the temple, and Moses was a figure of this in ancient times, when with consecrated oil he anointed the tabernacle and sanctified it, as is written: although it was more fitting that man should be sanctified by holy places than that he should sanctify them. But there is no logic in things done figuratively when regarding the truth, for the sake of which the things that consist in shadows were fashioned, just as one can also see in the case of the holy prophets. For one of them was commanded to join himself—even against his will—to a harlot ^B wife; another to walk about naked; and yet another to lie upon his right side for no small number of days. These things were performed on account of the things which were signified by them, and not at all for their own sake. So therefore, the blessed Moses also was commanded to sanctify the tabernacle, although he ought rather to have been sanctified by it, so that Christ might again be understood as sanctifying His own temple within Himself, even though He dwells among the Jews in the flesh and speaks to the crowds in it, just as God once did from the mercy-seat.

VII, 15. The Jews therefore wondered, saying: How knows this man letters, having not learned?

It is not without reason that the Jews wonder, yet their speech on this account is in a way plausible; for there was no small cause for admiration when they saw Him endowed with unheard-of knowledge and power of speech, whereas He had not learned ^C letters. For the human mind is capable of wisdom, even if one does not yet appear wise, and nature is most apt for the taking hold of the knowledge and science of certain things. But whatever utility there is in nature is in a certain way compressed and dormant, unless the practice of learning is present. Those, however, who allow themselves to be cultivated by labors and disciplines, and give themselves wholly to them, abound in the noble riches of doctrine and wisdom. The Jews are therefore astonished, since they are not yet cleaving to Christ the Savior as God in accordance with His nature, but as a mere man, and they marvel at His most abundant wisdom, chiefly because He lacks the exercise of reading, by which that is acquired, or because, being taught by no one, He had not learned letters. And yet, this, too, is among other things a proof of Jewish folly; for otherwise, nothing should have seemed strange to them in the fact that Wisdom, the creator of all, had no need of letters—that is, the only-begotten Word of God, who was among them in the form of man, ^D lying hidden. It must be observed furthermore that they who were seeking Jesus in the preceding passages said: "Where is he?" inasmuch as they recognized Him solely by His miracles: but who He was for certain, or whose He was, or whence He was, not yet

that man? » as if they knew him only by his miracles, but precisely who he was, or whose, or whence, they did not yet clearly understand. Yet in these things, they do not act as if they were ignorant of anything concerning him, but rather as if they understood everything clearly, saying that he knew letters even without having learned them. Therefore, the inquiry after him ^A by the Galileans was of a more ignoble sort; and by those who did not know him precisely, the question «Where is he?» was uttered contemptuously; but by those who did know him, the other was uttered. They who are not ignorant will therefore pay a more savage penalty than those who were in ignorance; for to the latter, non-knowing is a plea for mercy, but to the former, knowing is a cause for condemnation. For this reason, it is even said to some that it is better not to have known the way of truth. For in the knowing, there is a greater punishment, when we are lovers of pleasure more than lovers of God. Jesus, then, according to the inquiry of the Jews, knew letters without having learned them; but Moses, as it is written, was instructed in all the wisdom of the Egyptians. Yet as if he knew nothing at all, although he was greatly wise among them, he was instructed in a better knowledge by the words from God, the wisdom of the world being shown as weak, ^B obviously, through the more divine and ^C better wisdom, according to which, or through which, we are initiated into the mysteries concerning Christ, obtaining knowledge that is truly from above and received from God. Christ, then, is the perfectly good in all things, and the wisdom and the intelligence in all things, in whom that brightness is understood to be not acquired by teaching, but innate and implanted. And so the prophet Isaiah says of him: «Before the child knows good or evil, he refuses evil to choose the good.» And we surely will not think, in our folly, that this divine and heavenly offspring resists evil and embraces the good by sifting thoughts or by preferring the better. But just as if someone were to say of fire that it resists the cold, because it does not admit the cold, he does not mean a choice of will in it, but rather a most steadfast natural stability in its own state; so it is with Christ. For all good things are natural in God, nor are they brought in from without. And in this way also is wisdom in him; or rather, he himself is the source, properly and specifically, of wisdom, through which wisdom individual things, and whatever rational creatures are in heaven and on earth, possess wisdom by a kind of participation.

VII, 16. Jesus answered and said to them: My doctrine is not mine, but his that sent me. We shall find that what was written by the wise is true, that «the Spirit of the Lord hath filled the whole world, and that which containeth all things hath knowledge of the voice.» ^D But as for those who think very foolishly—or rather, even impiously—that what they have uttered will escape the divine mind, the inspired Psalmist says somewhere: «Understand, ye unwise among the people, and ye fools, be wise at last. He that planted the ear, shall he not hear?» For how could it be possible that he who implanted the sense of hearing in the things created by him should not surely hear all things? From this, therefore, understand again that God is by nature Lord. For he does not ignore that

which was whispered secretly in the crowd by the Jews, but receives it, as it were, with his ears in a manner worthy of God, even if, on account of their fear of the rulers, they spoke nothing openly about him. But since some of those who had flocked to the temple had once marveled, and were reasoning—or, as was likely, were speaking to one another quietly— saying, "How does this man know letters, having not learned them?" he necessarily shows himself again to be equal to God and the Father, to the one who has learned nothing at all, but has the knowledge of all things naturally and without having been taught, because he is exalted above every mind and soars over all wisdom that exists in created things. ^B It was indeed possible to demonstrate this from other matters, and to persuade the listeners that whatever exists in the Begetter, these things also appear to be present in him, on account of their natural identity. This he was doing also in other instances, from the fact that he is able to do the same things and possesses an unchangeable operation in all respects, ascending justifiably to an equal dignity: "For whatever the Father does," he says, "these things the Son also does likewise." And again: "For as the Father raises the dead and gives them life, so also the Son gives life to whom he wishes." But it was somehow most opportune and appropriate here to make the demonstration from those things where it was most needed. For the discussion of those who were reflecting on those things was about the knowledge and learning of Christ, even though he was devoid of letters. It was necessary, therefore, to show that this belonged to him no differently than it does to the Father. What then is the manner of this demonstration? From the fact that he possesses the same wisdom as him, even if, if we philosophize rightly and truly, he himself is Wisdom, and from God the Father, to whom, being like in all respects, he says that he teaches the same things as him, in no way differing. ^C For either because he is assimilated to the highest degree to the Father's teaching, he says that this teaching of his own is His, or because he himself is the wisdom of the Father, through whom He speaks all things and gives the law, he says that the teaching is also his own. And at the same time, in addition to this, he also arranges another thing, which is not a little useful for the salvation of those who are being instructed. For because, seeing him as a man on account of the flesh from the earth, they did not accept the word as being from God, and for this reason seemed to suffer from a plausible incredulity, he usefully attributes the teaching to God and the Father, at once stating a true fact, and persuading those who were resisting the divine decrees to obey his words, lest they be seen as enemies of God. ^D It should be known, moreover, that by saying again that he was sent, he does not show himself to be second in dignity to the Father; for the mission is not to be thought of as servile, even if, clothed as he is in the form of a servant, he may say these things about himself without blame. But he was sent in the way that a word [proceeds] from the mind, or radiance [proceeds] from the sun. For these things shine forth from those in which they are in some way, because they are seen to burst forth externally, but they exist naturally and inseparably in those from which they are. For one should not think that because the word has proceeded from the mind, and the radiance from the sun, the mind and the sun are therefore destitute of them, but rather

that those things exist in these, and these in those, as we shall see again. For a mind will never exist without a word, nor will a word exist without having the mind formed within it. ^A And we shall understand the other thing by analogy to this:

VII, 17. *If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.*

It was necessary to receive the words of truth without investigation and without any hesitation, and to believe that what has been once spoken cannot be otherwise than as He hath decreed. ^B Yet, for the sake of the unbelievers, He does not permit the statement to lack proof, but subjoins an extremely clear and manifest reason, tempering the style of His speech with much art. And what that art is, and what the logic of the economy is, we shall explain again.

They sought to kill Him because of the paralytic—I mean the one healed on the Sabbath. Therefore, He gently refutes those who were already contemplating wicked things against Him, and clearly exposes those who are laboring with murder in their hearts against Him, showing that they desire to fulfill their own will rather than that which seems good to the Lawgiver. For then, He says, you shall know my doctrine most clearly—that it is of God and the Father—when you wish to follow His will rather than your own. ^C And the will of the Lawgiver and of God is to abstain entirely from murder. For then, He says, then, when you are not preoccupied by unjust hatred nor driven by beastly manners toward untimely anger, you shall clearly discern whether the word of my doctrine is from God, or whether I speak of myself.

Therefore, by interweaving the rebuke with the useful, He justly blames them for accusing His doctrine rashly, which God and the Father approves, and at the same time teaches and expounds. He uses the phrase *of myself* to mean uniquely and separately, and completely cut off from the will and joint-counsel of the Father. And surely no one of sound mind, holding reasonable views, will think that He accuses His own words as if they were counterfeit, but rather that He says these things because they could not have happened otherwise than by the will of God and the Father. ^D For He speaks as through the Word and Wisdom, His own offspring; and He certainly does not speak in a way discordant with Himself—for how could that be possible?

VII, 18. *He that speaketh of himself seeketh his own glory.*

He sets this forth as a clear sign that He does not at all scheme for His own glory by teaching—that He does not make use of any strange words foreign to the Law; for that would be to speak of Himself. Instead, He urges them rather to obey the ancient prophecies, removing only the useless and gross shadow of the letter, and transferring to spiritual contemplation those things which still lie hidden in types; which indeed

^A he also mentions in the Gospel according to Matthew: "I did not come to abolish the law, but to fulfill it." This again he here obliquely indicates; for the evangelical way of life possesses only a transformation of the letter into truth, and he who has transferred the Mosaic type to that which is appropriate, possesses the knowledge of worship in the Spirit. Christ, therefore, does not speak from himself; that is to say, nothing alien to those things which have already been proclaimed. For he does not cast off Moses, nor does he teach that one should reject the discipline contained in the law, but he applies onto those things which are shadowed forth in types, as if it were a brighter color, the truth. And very skillfully wooing the goodwill of the Jews, he attributes honor and glory to God and the Father. For since the Jews, not knowing the Word that has shone forth from God and the Father, thought that the law had been given by the Father alone, he justly and meritedly asserted that he himself was glorified if the law were kept, and that the opposite would happen if it were not kept as is fitting. But although the Son is a participant in the Father's glory, and through him God and the Father spoke to Moses, he nevertheless, with a set purpose, yields to their opinions. But in that he says he speaks nothing from himself that does not agree with the law, he confesses that he is not at all bent on building up his own glory, but that which is owed to the Lawgiver. Moreover, this too should be observed: he obliquely and secretly reproves the Jews, who fall into those things which they themselves ignorantly criticize, and who are accustomed to claim glory for themselves rather than for God, the Lord of all—and I shall say how. Since they had left behind the precepts of the law, every one of them followed his own desire, teaching, as it is written, ^B "doctrines of the commandments of men." For this reason, Christ again skillfully charges them with acting wickedly and sinning against the Lawgiver himself, for the reason that they did not at all compel their auditors to live by his prescription, but rather to obey their own teaching. Therefore, even if Christ does still speak indefinitely and absolutely—"He who speaks from himself seeks his own glory"—he unveils the malady of the Pharisees' arrogance, as those who, while they study more to speak their own words, steal the glory of the Lawgiver and transfer to themselves those things which are due to God, and consequently rashly plot his death. For it is for this reason that he especially charges them with violating the law—having seized the opportunity for discourse with a singular plan—because he himself is zealous to keep the law, and thus to honor God and the Father.

VII, 18. *But he who seeks the glory of him who sent him, the same is true, and there is no injustice in him.*

For he who seeks what is his own rather than what is God's is not truly truthful, but most unjust. For he is not truthful, inasmuch as he brings false charges against the law and inserts his own judgment and will into it; he is most unjust, since he ^C treats the just judgment of the Lawgiver as if it were something inferior to his own, and because he is accustomed to snatch for himself the glory that belongs to the God of all—and I shall state how. For, turning away from the commandments of the law, each of them used to be carried off to whatever they thought, teaching, as it is written, "doctrines of the commandments of men." For this reason again Christ cleverly reproves them for transgressing the law and for offending against the Lawgiver himself, through the fact that they did not persuade their listeners to live by his ordinances, but rather persuaded them to prefer their own teachings. Thus, even though Christ still speaks indefinitely and loosely, "He who speaks from himself seeks his own glory," he exposes the disease of the Pharisaic arrogance, as those who desire to speak their own words rather than the Lawgiver's, and who steal his glory ^D and seduce others into themselves, even planning already to murder him for the things owed to God. It is for this reason especially that he rebukes them for transgressing, having made the zealous keeping of the law—and through this the honoring of God and the Father—the excuse for his discourse.

^A For he sets his own things above the lordly ones; Christ is therefore just and true, falling under none of the mentioned accusations.

*“Did not Moses give you the law, and none of you does the law? Why do you seek to kill me?”* (John 7:19-20).

The discourse of the Savior converges upon one goal through many inventions. For having obliquely rebuked the Pharisees in the preceding passages, as was fitting—men who thought that they ought not to obey divinely-ordained things, but rather introduce their own opinions, and who were eager to hunt after honor from their subjects, not attributing it to the Lord of all, but drawing it toward their own person, so that from this point on they reached such a degree of audacity as to transgress the law—He now uses another, most stinging method, and prepares for them a rebuke that is plain and uncovered. For, being judged for the breaking of the Sabbath, and undergoing the most unjust accusation of transgression on its account, He proved that it was no longer just the case that they were stumbling against the law individually, but that the entire Jewish nation had already come to cast the laws of Moses at naught. ^B For tell me, He says, you who condemn the one desiring to show mercy on the Sabbath, you who define the most abominable verdict upon those doing good, and who condemn the merciful without restraint, was not the commandment regarding the necessity of committing murder given to you through Moses, whom you always admire? Did you not hear him saying: *“You shall not kill the innocent and the just”* (Exodus 23:7)? Why therefore do you vex your own Moses, so readily transgressing the law defined through him? A rebuke and clear demonstration of this is that you persecute me, who have committed no sin, and are eager to unjustly take away the life of one who could not, from any angle, be accused by him of deserving to suffer this. Therefore, the Savior's discourse is of immense character, and in these things it attacks the madness of the Jews most sharply; it demonstrates that those who slide as if with unbridled impulses toward condemning Him for the transgression of the Sabbath are breaking the law, and by choosing to commit murder, and for this reason alone, are falling into a sin worse than all others. He almost cries out: I have healed the paralytic, who had fallen into a bitter and uninstructed malady and was being consumed by an unbearable infirmity, on the day of the Sabbath; yet for doing good, I am caught as if for the most shameful crime, and condemned, and because of this you are determining the death of my head. What manner of punishment, therefore, will be found worthy of your audacity? For behold, you yourselves are transgressing the law; yet the account of your transgression is not similar to the one you impose upon me. ^C For you are not compelled to do this by doing good as I do, but murder is proposed to you, which is worse than every sin. Where, then, is Moses for you in this, for whose sake I, though I observe him, am judged? Did he not establish the law for you regarding this very thing? Or do you perhaps again, as having trampled upon my word, make the transgression of no account by killing unjustly? Such things

^A Christ could rightly say to the impious Pharisees, among whom the law was regarded as greater even than Him. For, as we have often said, they did not yet recognize Him as God by nature, nor did they know the deep mystery of the dispensation in the flesh, but rather they admired the glory of Moses. For, as we have often said, they did not yet recognize Him as God by nature, nor did they know the deep mystery of the dispensation in the flesh.

VII, 20. *The crowd answered and said: You have a demon; who seeks to kill you? Jesus answered and said to them.* ^B

They perceive the accusations, and being struck by the sharp words that follow, they resort to denial, not truly putting aside the planning of murder, but striving with the utmost zeal only to appear as if they are not violating the law. For the glory of the Pharisees consists in opinion alone; wherefore Christ also called them whitewashed tombs, outwardly adorned with the beauty of artificial craft, but inwardly ^C full of the uncleanness of the dead. I think, moreover, that they say such things also to remove fear from Him by the expectation of suffering, not that they are truly giving Him confidence that they will not be persuaded, but drawing Him into a dangerous frankness, and thinking to persuade Him not to be eager to hide. For then it would not have been difficult to plot against Him, according to the suspicion existing in them. For they were profoundly ignorant of the One being pursued, that He is subject to the perversities of them, and even if He does not wish to suffer, He would be caught by one not knowing the thought hidden in their minds. The fruit, therefore, of perversity is denial, and it is another form of impiety toward Christ. For by the very things through which they attempt to reject His word as not being true, they condemn Him as a liar, adding iniquity to their own iniquity, as it is written. ^D

VII, 21. *I have done one work, and you all marvel.*

We shall read the passage as if by an interrogation, with a slight pause and a full stop. We shall not be ignorant of the art in the word, providing as it were a most wise dispensation within itself. For observe how, in explaining the kindness He used toward the paralytic, He does not rashly say, "I healed the man on the Sabbath, and for this reason you marvel," but rather, in a submissive and very modest way, "I have done one work," He says, soothing the untimely anger of the multitude. For it was not improbable that because they were bitten by the transgression regarding the Sabbath, they would already be attempting to stone Jesus. For, according to the poets among the Greeks, the multitude is somehow irrational and always prone to anger, and it is used to whatever the mind commands with the utmost impulse, and is easily carried away into unchecked boldness, and it rushes more violently than it should into boldness toward terrible deeds. Therefore, having put away all haughtiness for the sake of the benefit of the hearers, He uses most meek words and says, in a very modest way: "I have done one work, and you all marvel." On account of that one thing, He says, although it is for the salvation and

life of him who lay there, should you condemn the worker of wonders as if for truly outrageous audacity, and looking only at the honor of the Sabbath, not credit the miracle to the paradoxical power? For this would have been the truly more fitting thing. But because ^A in the opinion you hold, a legal commandment has been somehow broken, not for trivial matters, or those worth nothing, but for the salvation and life of a man, you have marveled unreasonably, when you ought rather to have bestowed praises upon Him who was clothed with such great and God-befitting power. The crowd of the Jews, then, is proven unlearned even by these words, in that they spent their astonishment upon the one who was healed, and did not rather ascribe it to Christ who saved him in a paradoxical way. But it must be known that, in discoursing with those from Israel and saying: "I have done one work, and you all marvel," He obliquely refutes them again, and indicates something of this sort. On account of this one thing, He says, that is, the transgression according to you, you marvel at my judgment, as if I had dared to thwart the Lawgiver. And then, how do you think God is disposed, when you yourselves are not at all violating the law, but, as if you were violating nothing, you judge others for the things you do? ^B Therefore Moses gave you circumcision, not because it is from Moses, but from the fathers, and on the Sabbath you circumcise a man.

Deep is the discourse, and the speculation on the subject before us is somehow difficult to grasp, yet it will be manifest through the grace of the Enlightener. Having therefore refuted the ignorance of the Jews with many words, and teaching in many ways that it was not right to break out into untimely wrath regarding the violation of the Sabbath, because the Son of man is Lord of the Sabbath; since then nothing had availed because of the malice of the hearers, He proceeds to another mode of dispensation, and tries to show clearly that Moses himself, the hierophant, the minister of the law, the one who relaxes the law on the Sabbath because of circumcision—which from the custom of the Fathers lasted even until his own times—so that it might reasonably appear that he himself was also preserving, as it were, a paternal custom, and since God works on the Sabbath, for this reason He shows Himself also to be active, deeming the violation of the Sabbath as nothing, because He always acts in harmony with the One who begat Him. For this reason He also said: "My Father works until now, and I work." ^C In order, therefore, that you might not, He says, when you see me working something on the Sabbath, marvel as if at a strange and most unreasonable affair, Moses gave you circumcision on the Sabbath, and he, having anticipated Him, relaxed the law concerning it. And for what cause? He did not think it right to act, dishonoring the law established for the fathers and the custom from them because of the Sabbath. For this reason, a man is circumcised on the Sabbath. But if, because it was proper to honor the paternal custom, ^D Moses thought it should be done, and set it above the honor of the Sabbath, why have you been stirred up in vain against me, and as if I were one of those who are accustomed to violate the law rashly, do you accuse me of contempt for the Legislator

^A And yet, he says, I look upon the things of the Father as equal, and I always agree with everything that He wills. And since He is active on the Sabbath, I rightly refuse to be idle on it. He asserts, however, that the circumcision was given by Moses, although, as we have just said, it was not from him, but from the fathers, because the commandment to be circumcised was given to the fathers; but the rites concerning it were, in a way, defined more minutely and accurately by Moses. For the forefather Abraham was indeed circumcised, but not on the eighth day, nor was a pair of turtledoves or two young pigeons offered up on his behalf in sacrifice, according to the ordinance of Moses.

Chapter 6. Dissertation on the cessation of the Sabbath, where what it signifies is indicated in many ways.

VII, 23. Si circumcisionem accipit homo in Sabbato, ut non solvatur lex Mosis, mihi indignamini quia totum hominem sanum feci in Sabbato?

Many read this passage without distinction, and do not think it can be clearly distinguished; for this reason, we shall speak of it first. We shall read it member by member, rearranging the composition of the words, for in this way you will grasp its meaning precisely. “If, therefore,” he says, “a man receives circumcision on the Sabbath, why are you indignant with me, so that the law of Moses may not be broken, because I have made a whole man healthy on the Sabbath?” ^C For a man does not receive circumcision on the Sabbath so that the law of Moses might not be broken; for it is broken when the Sabbath is at rest on account of the circumcision. For as we have already explained beforehand, or rather as the Savior Himself has said, the circumcision is not from Moses, but from the fathers. Therefore, because of the circumcision from the fathers, the law of Moses is in a way broken—I mean the one concerning the Sabbath. For this reason, in order that the law of Moses may not be broken, it must be joined as follows: “Are you indignant with me,” he says, “so that the law of Moses may not be broken, because I made a whole man healthy on the Sabbath?” The analysis of the distinction must therefore be restricted to these points. ^D One must also know, with regard to the explanation of these things, that even if they are very difficult to grasp, the circumcision is a mode of concern for a human being, and it overcomes the ordinance concerning the Sabbath itself. For it was necessary for the one who suffered to be healed as well. What therefore is there to hinder, or how could that which was commanded concerning the Sabbath reasonably forbid the healing of the whole body, since it has already permitted the breaking of the Sabbath for the healing of one small part, without blame? For a person is circumcised, and a suffering person is healed, without being accused on the Sabbath. Therefore, you are stirred up in vain, he says, at the better…

^A type of this matter, which Moses was—he whom you were so dragged into committing murder to defend, despite holding his law for nothing.

VII, 24. Nolite judicare secundum faciem, sed justum judicium judicate. (Do not judge according to appearance, but judge righteous judgment.)

The law, he says, which you are so eager to defend, and on account of which you have been ignited into such savage anger, expressly cries out: "You shall not respect persons in judgment, for the judgment is God’s." Therefore, you who condemn me as one violating the law because of the Sabbath, and who are inflamed at this as if you had truly determined that it is appropriate to be so, practice reverence for the law; accept the command, "Do not judge according to appearance, but judge righteous judgment." ^B For if you have placed Moses outside of the charge of violating the law, and reckon—rightly so—that he is free from condemnation on this account, even though he violates the ordinance regarding the Sabbath due to the circumcision received from the fathers, then acquit of these charges also the Son, who always agrees with the will of the Father, and consents to His desires, and is accustomed to do similarly whatever He performs. But if you condemn the Son alone, while not judging Moses, even though he is held by the same things as those you think I am held by on account of the Sabbath, how will you not be caught trampling the divine law, ^C and be found insulting the ordinances from above, corrupting the discourse on judging justly out of a misplaced partiality for certain persons, and placing the one toward whom you show partiality while violating the law above divine commandments? Let the wise hearer again observe the admirable skill of our Savior Christ. For being accused of the violation of one law, he convicts them of violating many, practically shouting that Gospel message: "Why do you see the speck that is in your brother’s eye, but do not consider the plank that is in your own eye?" It is, therefore, an evil thing to condemn others. "For in whatever you judge another, you condemn yourself," as it is written. Therefore, it was also said by the Savior Himself: "Do not judge, and you shall not be judged; do not condemn, and you shall not be condemned." And these things we say as they pertain to us. For Christ will by no means violate his own laws, changing them to whatever he pleases, ^D and introducing the light of truth into legal shadows; so that, finally, those things prescribed in a somewhat grosser manner to those of old might be transformed into a spiritual contemplation. And since our discourse has now flowed down to the mention of the Sabbath and circumcision, I think it will bring no less profit to those who are lovers of learning to examine accurately what the Sabbath-keeping of the seventh day signifies; what, again, is indicated by that circumcision which took place on the eighth day; and besides, for what reason circumcision is performed even on the Sabbath itself, which does not allow for legal cessation:

I will attempt to explain each point as clearly as I am able.

^B Let the question concerning the seventh day, that is, the Sabbath, and the cessation of work within it, be set before us first. For in this way, the examination of what follows will be most appropriate. Let us, therefore, inquire first into the law established concerning this, and how and in what manner it came about. Since God, having delivered Israel from servitude in Egypt, was calling them to their ancient and original freedom through the all-wise Moses, and having led them miraculously through the midst of the sea with dry and unmoistened feet, He commanded them to hasten toward the land of promise; finally, as was necessary, in order to cleanse and purify them and to accustom them to this, He convened their assembly at Mount Sinai. Having descended upon it in the form of fire, He legislated for their salvation, saying: "I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods beside me. Thou shalt not make to thyself an idol, nor any likeness of whatsoever is in heaven above, or whatsoever is in the earth beneath, or whatsoever is in the waters under the earth. Thou shalt not bow down to them, nor shalt thou serve them. I am the Lord thy God, a jealous God." For it was necessary, it was necessary that the legislation of profitable things should begin from this point, and that those who had once surrendered themselves to servitude and obedience to God should be initiated into the lessons of the knowledge of God. For the root of all virtue is the knowledge of God, and the foundation of piety is faith. ^C Having shown Himself, therefore, and as it were already made manifest by saying, "I am the Lord thy God," and having first cultivated faith in them through knowledge, and having utterly forbidden the fashioning of any idol and the worship of falsely-named gods—because the transgression of this would not be unpunished for them—He sets the penalty for transgression before their eyes, crying: "Thou shalt not take the name of the Lord thy God in vain," that is, thou shalt not attach that divine and most fearful name to a vain idol. "For," He says, "the Lord thy God will not cleanse him who takes His name in vain." Having therefore declared that he who worships another and calls him a god falsely is guilty of a not insignificant sin, and having added threats as was appropriate for those newly brought to the faith and still possessing a tender mind, He sets down a second law, as it were, saying: "Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and shalt perform all thy works; but on the seventh day are the Sabbaths to the Lord thy God: thou shalt not do any work in it." ^D Then, usefully showing whom they will imitate by doing this, He adds: "For in six days the Lord made the heaven and the earth, and the sea, and all that is in them, and rested on the seventh day. Therefore God blessed the seventh day, and hallowed it." What then, someone might ask, did the law signify again concerning the Sabbath? Or for what reason, immediately after threatening those who transgress, did it [set another law]?

And to this we say also, that it was necessary not only that they be persuaded that the terrible things threatened against those who transgress are true, and not to secure Israel unto piety ^B by fear alone; for it is servile to worship God in fear; but also to show of what things they shall be participants, and what end those who firmly cling to love for Him shall attain. Therefore, he designates and gives the promise of the things to come as in a type. "For the law has a shadow of the good things to come," as it is written, and the form in it appears to be a kind of preliminary exercise of the truth. He commands that the last day of the week, that is, the Sabbath, be a day of rest, and that one should cease from every work, and relax, and observe rest on it, signifying through this the rest and delight that will be for the saints at the end of the ages, when, having completed the life in the world, and washed away the sweat [spent] upon deeds of goodness, those in Christ will live ^C an untroubled life, free from all toil, according to what was said concerning them through the voice of the prophet: "For they will forget their former affliction, and it shall not come up upon their heart; but an everlasting joy shall be upon their head; for upon their head [there shall be] praise, and joy shall overtake them. Pain, sorrow, and sighing have fled away." Having therefore finished, and, as it were, mimicking the Creator who ceased from the labors of creation, they themselves also shall rest from the toils of this life, being elevated to the delight which is to be bestowed by Christ at the end of the ages. And I think that the cessation ordered on the Sabbath is directed toward this goal. And observe, I pray, how the Lawgiver speaks negatively: "You shall not bow down to other gods." ^D Placing the law concerning the Sabbath next to this, he says, "Remember." And for what reason? Because the time was already at hand to not bow down to other gods. For this reason he immediately commanded it to be in force; but through "remembrance" it was permitted to foresee the future, and to contemplate with the mind those things which were still being depicted in shadows. Furthermore, it must be observed that, having established those things which pertain to faith, he immediately adds the mention of the promise at the end of the ages; and then he ratifies the other laws, namely: "Honor your father and your mother," and, "You shall not murder," and the rest, so that we may not think we are justified by works, nor that we expect the abundant munificence of God to be ours through our own labors, but rather through faith. For this reason, before the laws of the life according to piety, grace immediately followed, for the sake of those who behold the good things of faith. The Sabbath rest signifies, therefore, the life of the saints in rest and sanctification, when, every trouble being shaken off and all labor dissolved, they shall enjoy divine goods. Hence that blessed Paul, when he was speaking about these things and wished to investigate the mode of the Sabbath rest for the people of God, writes thus: "But to whom did He swear that they would not enter His rest, if not to those who were disobedient? And we see that they could not enter because of unbelief." For although some supposed that that was the land of rest into which they were passing, who had departed from the land of the Egyptians, although it was a type of that which

^A will be granted to the saints by Christ, and which David called "the land of the living," the most wise Paul strives to show that that was a type of the one expected, having been allotted at that time to the sons of Israel by the ordinances of Joshua. ^B For he swiftly refutes the view that those things are taken as a type of the truth, bringing forward a demonstrative syllogism for what has been said; and he speaks thus: "Since therefore it remains for some to enter into it, and those to whom it was formerly announced did not enter because of unbelief, he again defines a certain day, Today, saying in David, after so much time, as has been said before: Today if you will hear his voice, do not harden your hearts, as in the provocation. For if Joshua had given them rest, he would not have spoken of another day after this." Do you see how he quickly solved what seemed to be a contradiction? For one of the Jews, defending their arguments, might immediately have replied to those points: "What do you say, O good man, did not Joshua bring the people into the land of promise? Did he not lead them to rest and keep the Sabbath in it?" "Yes," he says, "but as in a type and an image of true things." For if the grace of God and the account of the divine promise consist only in these things, and the hope of Israel is fulfilled in them, and the legal letter signifies nothing else, how then, as if Joshua had not yet placed them in rest, is another time of rest again defined through the blessed David, even though he lived at such a long interval of time later? Having therefore showed very wisely and prudently that the things written historically are a type and an image, he explains the still hidden and obscure mystery ^C of the sabbath, adding: "So there remains a sabbath-rest for the people of God. For he who has entered into his rest, he himself also has ceased from his works, as God did from his." How then will it not be clearly evident from this that he understands the sabbath-rest of the saints to be a cessation from the labors of works, when, after the achievements rightly performed in this life, the splendid gathering of the saints will enjoy the highest pleasure, according to the likeness of the Creator of all things, who rests and is delighted on the seventh day, as Wisdom says in the book of Proverbs: "I was she with whom he rejoiced; but daily I was delighted in his presence at all times, when he rejoiced at the completion of the world, and rejoiced in the sons of men." Therefore (for I will return again to where I digressed, and will resume the aim of the whole discourse), the Sabbath rest signifies the life of the saints devoid of labor. ^D For all good things at that time will be without labor

^A to the saints from God, and we shall not commit the primal sin then, because its root will have been destroyed from us along with him who is accustomed to sow it within us, according to the saying: “There shall be no lion there, nor shall any evil beast ascend it; but there shall be a pure way, and it shall be called a holy way.” But the mind of the saints will also enjoy all good things without weariness. For this reason, he who gathers wood on the Sabbath is stoned to death, as one who has violated the truth in the type. For having ceased and having attained that rest, we will never depart from the life that is admirable and illustrious in virtues, as he did from his own tent; nor shall we ever again gather sin, the food and mother of fire, just as he gathered wood, through excessive insensibility, not understanding the things in the type which look toward the truth. ^B Therefore, he was cast at by the vindicators of the law with stones that lacked sensation—since he himself was caught in much insensibility—having the quality of his conduct written out in his punishment.

That we shall not then commit the loathsome sin is clear; nor shall we accomplish what is beneficial with sweat; and we shall see this also as in a riddle, signified in the Mosaic books. For God showered the manna upon the sons of Israel in the desert like dew, and gave them bread of angels, as it is written; and then He also ordained a law concerning it through the prophet Moses. For He proclaimed thus: “Eat today; for today is the Sabbath to the Lord: you shall not find it in the field. Six days you shall gather; but on the seventh day is the Sabbath, it is not there.” For He signifies that, before the contraction of the aeons, it is fitting for us to gather with toil that which is profitable and nourishes us unto eternal life, just as they, traveling through the vast wilderness, brought in manna from every side for food; but on the seventh day, that is, finally at the end, ^C the time for gathering good things will cease, and we shall already enjoy what we have previously acquired, according to that which was said through the Psalmist: “You shall eat the labors of your fruits.”

The Lawgiver and God, then—to whom it is not the shadows that are pleasing, but who already foresees the very image of the reality—proclaimed that one ought not to labor on the Sabbath. But certain people, having haughtily despised the law determined for them in this regard, and not shrinking from recklessly offending the Master of all, had determined to go out to gather the manna even on the Sabbath; and the daring act was not in thoughts alone, but was already being carried out into action. Therefore, the Lawgiver again rebukes them because of this, and says: “How long do you refuse to keep my commandments and my law? See; for the Lord has given you this day as the Sabbath. For this reason He has given you on the sixth day bread for two days. Sit every one of you in your houses; let no one go out” ^D of his place on the seventh day. You see how, in those typical cessations, He prefigures for us a life exempt from all labor and sweat, and permits absolutely nothing to be done on the Sabbath. For He does not allow the gathering of manna, but furthermore commands that one not depart from one's house in any way, nor let any man...

^A depart from his place on the seventh day.” Do you see how, by pre-fashioning for us a life free from all sweat and toil in these typical observances, He allows absolutely nothing to be done on the Sabbath? For He does not allow for gathering, and in addition to this, He commands that one must leave the house and go to no place, but must not depart from one's own places. And what does He wish us to learn again through this? We shall know, having set forth a passage related to it and holding to the same meaning. The blessed prophet Jeremiah spoke to the Jews in this way: “Thus says the Lord: Keep your souls, and do not lift burdens on the day of the Sabbath, and do not go out through the gates [or: through the gates of] Jerusalem, and do not carry out burdens from your houses on the day of the Sabbath. You shall not go out, each one from your place, and you shall do no work; and hallow the day of the Sabbaths, as I commanded your fathers.” And what is the conclusion from this? By stirring us up to a watchful disposition, He commands us to guard our own soul; for thus one might easily exist, and it will be necessary thereafter to enter into the Sabbatism which is in our hopes. And that the ^B goods which fall to those who obtain this will appear, He clearly explained by the introduction of other things. For He does not allow any to be weighed down by a burden, as no one at that time will be taking up the heavy load of sin; for the season is one of holiness, with ancient sin having departed into total destruction, while each person's soul is being renewed into a disposition that is unswervingly virtuous. But He does not even allow one to go outside the gates of Jerusalem. For indeed, according to the true and rightly held account, the splendid choir of the saints will firmly inhabit the heavenly Jerusalem, and will not go out of the holy city, but will rather exist forever within it, able in no way to stray from the goods once given, being held fast by divine power: “For the gifts and the calling of God are without repentance,” according to the holy Paul. Moreover, in saying again, ^C “You shall not go out, each one from your place,” it seems to signify very clearly this: for truly “many are the mansions with God and the Father,” according to the voice of the Savior, and the holy tabernacle again clearly fulfilled the type of this, receiving the twelve courts; and a mansion will be given to each according to their dignity and the proportion of what they have rightly performed. Those who have once entered into the possession of those tabernacles will dwell in them forever, nor will they ever fall away from the goods which they have received from God. And of this fact the prophet Isaiah himself will be a rich witness to us, who decreed thus concerning such people: “Your eyes shall see Jerusalem: a rich city, tabernacles that shall not be shaken, nor shall the pegs of its tabernacle be moved forever.” For in saying that the tabernacles in the rich city are not to be shaken, he signifies the stability ^D of the mansion and of the habitation in it. Furthermore, “You shall do no work in it,” He says, “and you shall hallow the day of the Sabbaths.” By which is signified, as we have already often said, that time of cessation and rest, and so all that holy time which is consecrated into a festive day for Christ. Again, that we must do nothing on the Sabbath, but must in a certain way be at rest, and must cease from the sweat of any work and labor, we shall recognize from other places as well. For in Exodus He says: “Six years you shall sow your land, and you shall gather its fruits; but the seventh, you shall make a remission, and you shall give it rest.” And in Leviticus indeed:

“When you have entered into the land which I give to you, then the land shall rest, which I give to you, Sabbaths to the Lord. Six years you shall sow your field, and for six years you shall prune your vineyard, and you shall gather its fruit; but in the seventh year, there shall be a rest for the land, Sabbaths to the Lord.” For He does not give the land rest as if it were ^A sensitive to labor, nor did He properly set this law for it, but by leaving the land uncultivated and letting it lie fallow, He caused its owners to rest. For in many ways He signified to us that feast in Christ, in which those who have lived with the fear of God will receive most perfect and absolute freedom in sanctification and the most rich grace of the Spirit. And we will again perceive this through the Mosaic commandments themselves. For it is written: “When your brother, the Hebrew or the Hebrew woman, has been sold to you, he shall serve you for six years, and in the seventh year you shall release him.” For we who formerly were slaves to sin, and sold ourselves in a certain manner to the devil for the sake of pleasure in the lowly, having been justified in Christ through faith, shall ascend to the true and holy sabbath, clothed with freedom through grace, and illuminated by goods from God.

CHAPTER VII. A dissertation concerning circumcision on the eighth day, demonstrating in many ways what is signified by it.

^A you in their generations; and the covenant which I shall make between me and you, and between your seed after you in their generations. Every male among you shall be circumcised, and you shall circumcise the flesh of your foreskin, and it shall be for a covenant between me and you. And a child of eight days shall be circumcised among you, every male.” Having laid down the law concerning this, and having commanded that they must by all means circumcise the flesh of the foreskin, he shows that the transgression of the law will not be unpunished, indicating that the matter is a type of a most necessary mystery. For he adds to these things hereafter: “And my covenant shall be on your flesh for an everlasting covenant; and the uncircumcised male, who shall not be circumcised in the flesh of his foreskin on the eighth day, that soul shall be utterly destroyed from his seed, because he has broken my covenant.”

^B Now that divine Paul asserted that circumcision was given to the patriarch as a sign, as it were, and a token of the faith which is in the uncircumcision. For it was, as it seems, his primary intention and most earnest endeavor to show that the calling and righteousness through faith were prior to and more ancient than every legal commandment. For in this way he with difficulty compelled the Israelites to believe that righteousness through faith was not a transgression of the law, but rather a reversion to the state from the beginning, and before every law; but when he recognized another mode of circumcision again, he is found to transfer most opportunely the force of his discourse to the utility of the present matter. For, counseling the Jews that they should desist from that boasting of the flesh, he writes again: “For he is not a Jew who is one in the manifest, nor is that circumcision which is in the manifest in the flesh; but he is a Jew who is one in secret, and circumcision of the heart in spirit, not in letter, whose praise is not from men, but from God.” ^C For does he not, through these words, also admonish us to think other things concerning it, and not to suppose that the circumcision given to the patriarch was merely as a sign of the circumcision of the foreskin, but that we should also grasp something greater and spiritual in our minds? Therefore, it must be sought and earnestly considered what the circumcision in spirit is, and of what thing that which is performed in the flesh is understood to be a sign, and for what cause man is not circumcised on any day whatsoever, but only on the eighth.

There is, then, no doubt that since it is our purpose to desire to be joined to God through the mediator Christ, it is necessary ^D that he who is being raised to communion with the most holy Lord should be entirely purified and sanctified in every way. A clear type of this matter for us will be what was said by God to the most holy Moses: “Going down, testify to the people, and purify them today and tomorrow, and let them wash their garments, and let them be ready for the third day. For on the third day the Lord shall descend upon Mount Sinai.” For when he bids us first to be sanctified, he signifies that the probity of character should be studiously cultivated, and by the washing of garments, he shows that the cleansing of our outer habits is also necessary.

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the Lord shall descend upon Mount Sinai." In the one case, because they had to be sanctified beforehand, he wishes them to practice mildness of character; but in the other, when they had to wash their garments, he indicates the purification of the body itself. For the body is, as it were, a garment and covering for the soul. Therefore, since—for I shall return to the first and most necessary starting point of this discourse—those who approach into intimacy with the holy God must be sanctified beforehand, according to what was said by Him: "Be holy, for I am holy," a symbol of purification was ordained for the ancients through circumcision in the flesh. And we shall state how this is so. ^B Having thoroughly examined the nature of our affairs, we shall find that pleasure always precedes every sin; and a hot lust, ever springing up beforehand, invites us to do wrong, seizing the understanding of the mind and persuading it thus to proceed along a very smooth path to the execution of the things chosen. The disciple of Christ confirms that our argument about these things is true in some way, shouting thus: "Let no one when he is tempted say, 'I am tempted by God'; for God is untempted by evils, and He Himself tempts no one. But each person is tempted, being dragged away and enticed by his own desire; then desire, having conceived, gives birth to sin; and sin, when it is finished, brings forth death." Do you see, then, how the generation of depravity is fashioned in the desires for certain things, and how the seeds of sin are carried in the womb within forbidden pleasures? ^C Therefore, the Lawgiver and God commands that the cutting iron be brought to that part of the body, especially, in which and through which the generation of pleasures occurs, so that you might learn, as in an enigma, that it is impossible for us ever to be found pure, unless, having received the most sharp-cutting power of the divine Word in our heart, and having taken up the sword of the Spirit into our mind, we reject all the desires for base things—in no way doing the things that are in our own wills, even if they pretend to have a most sweet enjoyment, but desiring and seeing only what is pleasing to God. Since such a power of the truer circumcision brings us in, it could reasonably be said to those who are accustomed to pride themselves only in the flesh: "Be circumcised to your God, and circumcise the hardness of your heart, O men of Judah and inhabitants of Jerusalem." For he who is circumcised in the flesh is circumcised only in the flesh; but he who has obtained ^D the circumcision in the Spirit through faith in Christ is circumcised to the sole and true God. We receive the circumcision in the Spirit, which leads us back to intimacy with God, on the eighth day—that is, the day of the Saviour's resurrection—setting this as a sign that this circumcision in the Spirit is the procurer of life, and acknowledging in a way by this very act that we shall live with Christ, according to what was said through Paul: "For you have died, and your life is hidden with Christ in God. When Christ appears, your life, then also you will appear with him in glory." For would not someone also truly say that he who has rejected the pleasures of the world for the sake of God is dead to the world? Such appeared to us also that divine Paul, saying: "But far be it from me to glory except in the cross of our Lord."

through whom the world has been crucified to me, and I to the world." For having become partakers of Him through the Spirit, who circumcises all impurity in us without the work of hands, we have died to the world, and we live the best life to God. ^B

Therefore, circumcision occurs on the eighth day because of the resurrection of Christ, and not before the eighth day; for the Spirit was not given before the resurrection, but after it, or at the very time of the resurrection, when He also breathed upon His own disciples and said: "Receive the Holy Spirit." For the Jews, then, circumcision by iron was more appropriate, for they were still servants and bound to the punitive law; and iron is a sign of punishment. But for us, as being free and spiritual, there is a spiritual purification, which casts out all filth from our souls and brings in perfection in the splendor of piety through faith. ^C That the boast of perfection in piety is fulfilled through the truer and spiritual circumcision, we shall see by contemplating once again what has been written concerning the patriarch.

It is written, therefore, concerning the forefather Abraham, that he was ninety-nine years old when God usefully commanded circumcision to him, showing by this as a sort of manifest sign that circumcision is a kind of vestibule and entry-way to perfection in virtue; or rather, clearly signaling that no one can ever fully attain to that [perfection] who does not possess the purity that is shadowed forth by carnal circumcision: for the number one hundred is the symbol of perfection. Circumcision, therefore, is before perfection. For it goes before, and easily leads us to it. ^D But the benefits of spiritual circumcision do not consist only in these things, but we shall find that it is owed only to those who are free in Christ. For a man is surely free in Christ who has cast off the slavery under the devil and the yoke of sin, and has broken their bonds, as it is written, and has donned the bright and tyranny-free glory of righteousness—I mean, the righteousness that is in the faith of Christ. And that we shall find that circumcision on the eighth day is appropriate for the free, but no longer for the servants, while searching through the holy and divine Scripture, we shall not doubt in any way. For Ishmael, the son born to the patriarch from the handmaid Hagar, was indeed circumcised, but not on the eighth day, but rather in his thirteenth year. For it is thus written: "Abraham circumcised Ishmael his son, who was thirteen years old," so that the divine word might show us that the son of the enslaved Jerusalem, that is, Israel, had fallen away from both the eighth and the twelfth day.

^A For he falls away from the eighth, as one who did not wish to receive the preaching of the resurrection that occurred on the eighth day to the Savior—that is, the Gospel of Christ—by which he would undoubtedly have been helped toward faith and to be circumcised in spirit. And he falls away again from the twelfth, as one who, in a riddle, drives away the holy choir of the Apostles through his unbelief, and who strives to remain untasted and entirely unexperienced in their teaching. The servant, then, is in this state; but Isaac, who is free, born of the free woman, is circumcised on the eighth day. For those who are the free children of the free woman, of the Jerusalem above, so to say, having received the eighth day—that is, the resurrection of Christ—have also become rich in the circumcision in the spirit, which has freed them from all sin and delivers them from death (since it also delivers them from the sin from which death comes), and shifts them over into the life of Christ. ^B That, moreover, in addition to what we have already discussed, the dissolution of death and the overturning of corruption are also found through the circumcision in the spirit, we shall easily perceive by carefully examining the book called Exodus. For the blessed Moses was sent by divine command to Pharaoh, the tyrant of the Egyptians, to announce that it was fitting for Israel to be released from that long slavery. And indeed he went forth, as if already about to encounter the things of which we have spoken. "But it came to pass," it says, "in the way, in the inn, that an angel of the Lord met him and sought to kill him. And Zipporah took a stone and circumcised the foreskin of her son and fell at his feet and said: The blood of the circumcision of my child has stood. And he departed from him, because she said: The blood of the circumcision of my child has stood." ^C Here, mark carefully what I say. For the so-called angel seeks to handle and kill Moses, but barely departs from him and retreats, awed by the circumcision of the child which Zipporah, having performed with a stone, declares to have fulfilled the requirement. "The blood of the circumcision of my child has stood," she cries, pushing away the destroyer of Moses. But unless a mystical word was hidden in these things, tell me, what plausible sense could it admit—that the sacred interpreter Moses is saved by the circumcision of the child, and that the destroyer, leaping upon him like a beast, is checked by the showing of the blood and in some way retreats and even turns back? Therefore (for I will approach this point first of all others), the good, or rather the boast (for I think it better to say it thus) of his own circumcision, did not suffice for the salvation of the blessed Moses; for the power of circumcision according to the Law does ^D not overturn death that comes upon all indiscriminately, both the evil and the good. But the circumcision in the spirit, through Zipporah—that is, through the Church—fears, and even turns back, the one who is reluctant and who drives mad, the destroyer of the new people, that is, of those who have believed in Christ. How then, one might ask, and quite reasonably, is Israel also saved through the circumcision of the new people, even if he were devoid of this? We reply: regarding those Israelites who were unwilling to admit the resurrection of our Savior Christ, death was decreed forever. But after the faithful have received it, the grace of the resurrection has overflowed into the whole nature of all, offered in a way through the circumcision in the spirit, even though much difference in the resurrection is perceived, both in these and in those. For those who reject the faith of Christ, and by their unbelief offend the Giver of life, [refuse] the power of the resurrection.

^A They shall indeed revive unto condemnation, not having loved Christ who justifies; but those who admire the resurrection of the Savior and sincerely observe His commandments shall go forth from the land in which they are, unto the resurrection of life, as it is written. Therefore, the people circumcised in spirit will also transmit their own good to the unbelievers. For to them is the grace of the resurrection strictly due: but the Savior will transfuse it into others, God desiring with wise counsel to save the whole nature. For as Paul says: "As we sometimes did not believe in the mercy of Israel, so that by their credulity we might gain grace through Christ; so also they have now not believed in our mercy, so that they too might again obtain mercy," with our Savior Christ transmitting the good of the resurrection to them through our faith. For what is owed to the believers is, more fittingly, bestowed upon the whole nature. For this reason also our divine apostle Paul, revealing the mystery of the future resurrection, calls Christ the first-fruits of those who shall rise. For He was indeed the first to rise from the dead, "but afterwards," he says, "those who are Christ’s, at His coming." ^B For he says that those who have been joined to Him through faith shall rise before all others, showing that the resurrection is due to them, most strictly and specifically, even though it extends to the whole nature, clearly by the goodness and philanthropy of God who willed to abolish death entirely.

Observe, furthermore, how Sepphora does not circumcise the child with iron (for iron is an instrument of punishment, and appropriate for those under the chastising law), but with a stone, as it is written, which is understood as a type of Christ. For the unimpaired and solid nature of the Only-Begotten in all things is signified by this. ^C Hence, God and Father in the holy prophets called Christ an adamant, saying: "Behold, I place an adamant in the midst of my people Israel." For this adamant again signifies that the divine and ineffable nature of the Word can in no way yield to adversaries. Thus that divine Joshua of ours, who was appointed leader of the people when Moses died, purified the sons of Israel with a divine stone, and when it was necessary to fight against enemies, he ordered them to be armed first, in a way, through circumcision, being aware that those who were about to fight could not otherwise escape those who were superior in strength to the point of death. ^D Now it is written concerning him: "And the Lord said to Jesus: Make for thyself stone knives from a sharp rock; and sitting, circumcise the sons of Israel. And Jesus made stone knives, and circumcised the sons of Israel." For here the name "rock" signifies the solid and unbroken Word of God. The sharpness, however, denotes the power of penetrating all things and His most sharp efficacy, since our Paul, that man nourished by the holy and divine Scriptures, calls the divine word "living and efficacious, and more penetrable than any two-edged sword," and reaching, as he says, [to the division of soul and spirit].

^A And since it is so sharp and piercing, and reaches even unto our spirit, it frees us from all impurity and renders us holy and immaculate, by ineffable means circumcising those things that fill us with nothing but detestation. Behold, I pray you, the most clear image of the truth in these matters. For indeed Joshua — those who are circumcised by him are all the new-born, as it is written, who know not today either good or evil. For those who had departed from Egypt had the divine anger as the wage of their unbelief, and manifold punishments awaited them in the desert, since it seemed good to the most holy God not to introduce them into the land which He had sworn to their fathers. But those who were freed after them from the crime of unbelief fulfilled the type of the new people, so that they might also receive spiritual circumcision through Christ, while the old and first people, namely that of the Israelites, fell into ruin, as we were just saying. Moreover, the noble and new people is circumcised at the command of Joshua beyond the Jordan, as it is written. ^B For such is the way of the theory of the truth. For we shall by no means receive the spiritual circumcision in the heart while we have not yet crossed the Jordan, but are placed beyond the holy waters. But after the whole people was circumcised by the command of Joshua, the author of the Law reveals the utility of the matter, and says to the holy Joshua: "This day I have taken away the reproach of Egypt from you." By what things, therefore, shall we admit that Israel was helped? Or what reproach shall we say was taken away from him? Slavery, clearly, and weakness exposed to force and injury, and in addition the toils of molding clay and bricks. See from what great evils the power and reason of spiritual circumcision liberates us. ^C It snatches the soul of man from the hand of the devil, renders it free and immune from the sin that rules within us, and makes it superior to the tyranny of any evil demons. But it also vindicates it from the mud and the bricks. For it does not suffer it to be any longer disturbed by the pleasures of the flesh or to be mixed up in earthly labors, but frees it from death and corruption; nor does circumcision provide only this, but it renders us, moreover, partakers of the divine nature through participation in our Savior Christ. For the author of that book subjoins that the sons of Israel kept the Passover on the fourteenth day of the month, and ate of the unleavened grain of the earth, and the new. For it is not permitted to be partakers of the true Lamb, who takes away the sin of the world, nor to find the unleavened and new food of the evangelical preaching, unless the mystical Jordan has first been crossed, and ^D the circumcision of the living word has been received, and unless we have first wiped away the reproach of Egypt—that is, the stain of the soul—in the way we have just explained. Yet God abhors him who is not yet circumcised, as one full of reproach and all impurity; not that He abhors the flesh, which He did not disdain to create, but because the man is still entirely subject to vicious pleasures, so to speak, and enslaved in his entirety; again...

^A we shall recognize this when we discover Him speaking to the holy Moses and Aaron: "This is the law of the Pascha. Every foreigner shall not eat of it: but every slave of a man and one bought for silver thou shalt circumcise, and then he shall eat of it." Indeed, He utterly excludes the foreigner, signifying one who is not yet united to Christ through faith; but as for him who serves sin and has been in a certain way enslaved to the devil, He permits him appropriately to touch the sacred flesh if he has first been circumcised and purified. For being pure, we shall purely be partakers of Christ, according to that which is harmoniously chanted in the churches, "Holy things to the holy." For it is truly just and ^B fitting that, since our Savior Christ died for us, and purified us not with legal sprinklings but with His own blood, we should also consecrate our own life to Him, and as if paying a just debt, live for Him and not for ourselves, and render back the entire consecration of our souls for [His] sanctification. That the precious blood and death of Christ, who died for all, has both liberated us from every evil and procured for us the spiritual circumcision, through which we are joined to the most high God, we shall see again from this passage. For it is written concerning the successor of Moses, namely Joshua, something of this sort: "And it came to pass after these things, that Joshua the son of Nun, the servant of the Lord, died, being one hundred and ten years old. And they buried him at the borders of his ^C inheritance. There they placed with him, in the monument in which they buried him, the stone knives with which he circumcised the children of Israel." For the blessed Joshua was buried dead, and the knives which had served for the type of circumcision were fixed by the monument, that from this we might again understand that the grace of spiritual circumcision inheres in the death of our Savior Christ, being the procurer and provider of all heavenly goods for us. We shall understand, therefore, that that circumcision on the eighth day—thinking nothing Judaic—is a spiritual purification, a casting off of every sin, a destruction of death and corruption, a procurer of holiness and conjunction with Christ, an image of freedom, and a way and door of familiarity with God. We have thus far sufficiently collected spiritual observations from every side: having separated these into two chapters, as was fitting, when we have provided a suitable dissertation for each, it remains to be said for what reason this spiritual circumcision itself in a certain way prevails even over the honor of the Sabbath. For circumcision is performed even on the Sabbath, fearing nothing of the law regarding resting on the day of the Sabbath.

^B Let us, therefore, understand through this, that by the death of our Savior Christ, the grace of circumcision in the Spirit has been fixed as a reminder of all the heavenly goods for us. We shall, therefore, take the circumcision on the eighth day, understanding nothing Jewish, but rather the purification through the Spirit, the casting off of all sin in the faith and resurrection of Christ, the abolition of death and corruption, the cause of sanctification and intimacy with Christ, the image of liberty, and the path and door of intimacy with God.

Enough, then, of the spiritual contemplations gathered for us from all sides on these matters. Having distinguished the two chapters, and having extracted for each the argument appropriate to it, it would remain, and it is owed, to say for what reason the spiritual reality of circumcision is in a way put forward along with the honor of the Sabbath. For circumcision is acceptable even on the Sabbath, not violating the law concerning rest on that day.

^A Since, therefore, the sabbath-rest of the seventh day signifies relaxation and rest from every baseness and idleness from sin, and the spiritual circumcision again signifies nothing other than these same things (though in a different way; for I think that being freed from superfluous desires and greater pleasure is clearly the source of the rest from baseness)—we shall find that circumcision in no way dissolves the law concerning the Sabbath, but rather supports it and runs together into one and the same argument, and even clearly proclaims that it is necessary to rest and be released from baseness. So that both, I say, being circumcised and resting on the Sabbath, are the same thing, inasmuch as one might, doing so in the best way, judge them by their coming together into one goal. For we shall not cling to the crude type of history, but rather we shall apply ourselves spiritually to the oracles ^B of the Spirit. Therefore, the benefit from circumcision will enter even into the Sabbath without accusation, since, according to the voice of the Savior, "the priests in the temple profane the Sabbath," performing sacred rites in it and not ceasing from their customary work, and they are blameless, as the Judge Himself has testified to them, very rightly and reasonably. For what time could there be for sacred works and those things that please the Divinity, in which it would be fitting for us to abstain from saying; and at what time would it not be harmful to cease from the pursuit of piety? Therefore, the rest on the Sabbath possesses the most praiseworthy cessation and intermission of baseness, and of disgusting sin alone, but it does not in any way prevent one from delighting in sacred works. And whatever one might think will be for the benefit of his own soul, this it rightly and blamelessly allows one to proceed to carry out. And you would see this benefit also contained in the power of circumcision. For in cutting away the pleasures that lead to baseness, it is seen as the genesis of rest from sin, but the beginning of service in the Spirit and the most holy way of life. ^C But the difference in these is small, yet nevertheless necessary. For that it commands both not to be accomplished on the seventh or eighth day signifies that the reason for each is in some way distinct. But this also has a not unrefined meaning, as it seems to me. For to rest from baseness is not yet entirely the casting off of baseness. For passions are often quieted in us, yet they are not entirely outside the mind, ^D but are driven to an involuntary quiet by a sober reason as if by a certain bridle, and furthermore by the labors of exercise. But to shake off a perturbation, as far as it befits a man, is certainly something different and greater than to cease from a perturbation. With these things thus established, one must consider

^A that we shall not reach the expulsion of passions—or rather, of the sins springing from pleasure, which is what is signified by circumcision—unless we first undermine the active efficacy of wickedness and bring to a stillness, as it were, the movements of the mind that tend toward transgression. For by using such a state as a sort of stepping stone, and by subsequently ascending to something even greater and more superior ^B—I mean the total excision of the passions—we shall easily succeed. But to cease from a passion has in it some portion of what seems to lie within our own power; for we shall end the evil if we allow the inclination of our own wills to be directed toward better things. To be delivered from a passion, however, is not at all in our power, but would be a work truly becoming to Christ, who suffered for us, in order that He might also refashion everything toward a newness of life. For this reason, then, circumcision correctly laid claim to the eighth day, signifying the time of the resurrection—if I may so speak—wherein we are to be renewed; while the seventh day, which is closely joined to it from behind, is cessation. For a temporary and voluntary cessation is, in a way, left behind and stands at some distance from the complete excision of the passions.

CHAPTERS WHICH ARE CONTAINED IN THE FIFTH BOOK

I. That human affairs are not subject to certain hours by any necessity, as the Greeks erroneously suppose, but that we are moved toward good or evil by our own power of choice, and that we are governed by the will of God. II. That after the Savior’s cross and the time of the resurrection from the dead, the Holy Spirit has firmly inhabited us. III. That it was not by the might of the Jews, nor compelled by any violence of others, that He endured death on the cross, but that He Himself voluntarily bore it for our sake, that He might save all. IV. That the Son is such by nature, entirely removed from any likeness to the created order, so far as the definition of substance is concerned. V. That the Son is not inferior to God the Father in power and wisdom, but is rather His very wisdom and power.

ON THE GOSPEL ACCORDING TO JOHN BOOK FIVE

IN JOANNIS EVANGELIUM LIBER QUINTUS

^A "Then said some of them of Jerusalem, Is not this he whom they seek to kill?" (John 7:25).

As it was the feast named in the Law as Scenopegia, and as Jews from the entire surrounding region, so to speak, had gathered together to Jerusalem (for this was deemed necessary by the Lawgiver), Christ was teaching everyone; for He certainly was not speaking only to the city dwellers. Therefore, whoever is desirous of learning and listening must necessarily ask what it was that prompted the divine evangelist to present all the rest of the multitude of the Jews as silent, while only the inhabitants of Jerusalem are depicted as saying these things, or what point they might have been considering and reflecting upon among themselves as they said this; for there is a figure of speech in these words. We shall therefore offer a somewhat deeper answer to this. ^B Since our Savior Christ had performed nearly countless signs in the city and dwelt quite frequently in Jerusalem, and in a way was persuading them, some of those from the city were gradually led to the point of desiring to believe in Him; but they dared not assent to what He said either openly or freely, being terrified by the ferocity of the rulers and through fear of punishment. The blessed evangelist clearly shows this, having previously said that no one dared speak freely about Him for fear of the Jews. For he calls the rulers "the Jews" in these passages, having hesitated, as it seems to me, to bestow the title of "rulers" upon such desperate men. When, therefore, our Savior Jesus Christ began to speak with the utmost freedom against the senselessness of the rulers, and clearly proved that the Lawgiver’s purpose meant nothing to them, but that each of them was following his own lust and opinion, and rashly breathing out slaughter as if immune from guilt—yet He suffered nothing grave on that account from those by whom He was seen to be destined for the extreme penalty—the Jerusalemites surely take this very fact as a demonstration and proof of the divine power with which He was endowed; and adding this to the things they had already marveled at, and heaping it upon what had gone before, they are finally moved more fervently to believe in Him. Wherefore, correctly gathering the realization of the matter through an investigation of the reason, they say: "Is not this he whom they seek to kill?" For consider them—almost with their hands lifted up and pointed here and there—

^B as they show the one who reproves them, yet already mocking, seeing the fierceness of those untamable men subdued, not by any sober reasoning, but rather by a power and authority divine. It must be noted that only the Jerusalemites speak in disagreement with the rest of the entire multitude of the Jews, and I shall say how. Since our Savior Christ was once expounding the most excellent things, the Pharisees stood by, gnashing at these things, and already uncovered toward a shameless boldness, and hastening to act upon their murderous intent; but against this He Himself—for the sake of whom they were driven to believe—reproached them as lawbreakers, saying, "Did not Moses give you the law, and none of you performs the law? Why do you seek to kill me?" And while the whole aim of the discourse strikes at the hearts of the leaders, ^C the flock nevertheless is moved, and bearing those words wearily, answered more insultingly, saying, "Thou hast a demon; who seeks to kill thee?" But I believe it is clear to everyone that it was because He had already seen the Pharisees murdering that Christ said those things. How then, when some there deny it, and cry out, "Who seeks to kill thee?", do the Jerusalemites alone, judging differently from all the others, say: "Is not this he whom they seek to kill?" And they seek this very thing, that the crimes may be ascribed to the leaders alone. Therefore, a plausible argument persuades us to believe that the rest of the Jewish people were ignorant of the plan of the princes; but the Jerusalemites, who associated most with them and inhabited the same city together, and met with them more often, knew how the impious plan to kill Christ the Savior was deeply buried in their minds. And that wicked order of the Jews is accused not only by the voice of our Savior, but also by the very flock subject to them, which perished and plunged headlong through their folly. For it is possible to see from the things previously said that it was already thirsting and inflamed with a desire for the Christian faith, and needed but a small bit of guidance, which, had they obtained it, they would have easily received Him as having come to us from heaven. The shepherds of the lost sheep are therefore guilty. ^D Which the prophet Jeremiah will again bear witness to, crying out in this manner: "For the shepherds have acted foolishly, and have not sought the Lord; therefore, the whole flock has not understood, and they have been scattered."

VII, 26. "Behold, he speaks openly, and they say nothing to him." They are persuaded more and more by reasons, and are confirmed by a clearer demonstration, seeing the secure liberty of Christ in speaking. But they also rightly stand in astonishment when they find the impious—whom they had previously known as fierce—suddenly reduced to an unusual equanimity, and showing forth a new gentleness. Hence, into suspicions that conform to reason...

and into reflections upon what is likely, they gather the necessity of believing; and they are almost indignant, as if the rulers already recognized Him, but for the sake of their impiety toward God and their singular impudence toward Him who was sent from heaven, they were still obscuring His preaching with a malicious silence. For if they do not know, they say, that He is truly the Christ, what compelled them to endure it when He rebuked them with the utmost boldness, and refuted even ancient statutes, and seemed to be attempting something novel, openly healing the sick on the Sabbath, and wounding them not a little with these words: ^B "Did not Moses give you the law, and none of you keeps the law?" Yet they tolerate these things, although very reluctantly, and although they are accustomed to attack even those who do them no harm much more vehemently. Therefore, having advanced through the entire investigation of reason, they gradually gather faith in Christ, but they also attribute to the Jewish rulers the fact that they truly knew Him, especially since they were reared in the sacred Letters even before them, and are able to understand the mysteries of the divine Scriptures better than they themselves. ^C Observe, moreover, throughout everything, that the Jewish populace was prepared to follow its rulers eagerly; a populace that would have been saved in every way had it been guided by its leaders toward the right path. For this very reason they will pay bitter penalties, since the Savior Himself also rebuked them, saying: "Woe to you, lawyers, for you have taken away the key of knowledge! You did not enter yourselves, and you hindered those who were entering." For the discourse of those who teach what is right is, as it were, a gate to the knowledge of God—

^A and a way leading easily to every virtue—and the skill of the shepherd knows how to save the flock of his sheep. Just so, the contrary also destroys easily, and the flocks head toward precipices.

VII. 27. "But we know where this man is from."

The mind of the people of Jerusalem is not brought to believe merely by external conjectures, nor because the rulers had laboured in vain to refute Him; but having acquired knowledge and a true opinion about Christ from probable arguments—gathered on account of the divine power within Him—they were now skilfully instructed to embrace piety, and did not feel themselves sliding back into the ignorance habitual to the Jews. For they seem in some way, after having examined those things correctly, to wish to track down the truth from every side; ^B nor do they come to believe solely from the silence of the rulers and their unusual gentleness, but they also search the Holy Scripture itself—taking up the matter with a right intention, indeed, yet examining the mystery in a very unlearned and unskilled manner. For because they know only where He who speaks with such great freedom is from—that is to say, from what village He originates, and from what parents He was born—they claim He is not the one who was announced through the Law. Subsequently, they add to this: "But when the Christ comes, no one knows where He is from." And it is certainly clear to everyone that here, too, they err through ignorance. I think it necessary to examine, however, from where their thoughts could have reached such a point, and what could have persuaded them, although they had examined well the things pertaining to Christ, to think on that very account that He was not the Christ, since they were not ignorant of where He was from. But why do they add to these the statement, "When the Christ comes, no one knows where He is from"? For because of this, they fall ^C away from the knowledge of the truth. Therefore, there is a saying in Isaiah concerning Christ: "Who shall declare His generation? For His life is taken from the earth." And the blessed prophet, indeed, using the word for the Word of God, said "generation" in place of "substance." For who shall declare the manner of the substance of the Only-Begotten? Or what tongue shall explain the ineffable generation of the Son from the Father? Or what mind will not hesitate at this? For we know and we believe that He was begotten of God the Father; but as to the "how," we contend that it is above all human comprehension, and that such an inquiry is most dangerous. For it is by no means fitting to seek things that are higher, nor to scrutinize more difficult matters; but the divine precepts must rather be stored up in the mind, and one must believe unhesitatingly that God truly is, and that He becomes a rewarder ^D of those who diligently seek Him. But one must no longer seek, as it is written, things that surpass the mind and understanding—not only ours, but also that of every creature, and I may add, even of the spiritual orders. Who, then, shall declare the generation of the Only-Begotten? For His life is taken from the earth: that is, the discourse concerning His substance exceeds the mind of all men. For in that passage, "life" again means "substance." This matter shows the improvident...

mind of the Jews ^A and in a way prevented them from the true knowledge of Christ. For they did not understand, as it was likely, that the discourse concerning Him in the holy prophets was found to be twofold. For when they signify that He would come into life with flesh, they show forth His birth from the Virgin according to the flesh as something manifest. "Behold, for the virgin shall have in her womb, and shall bring forth a son." But they also preach clearly where He shall be born: "And for you, Bethlehem, house of Ephrath, you are small among the thousands of Judah; from you there shall come forth for me," etc. But in interpreting as far as possible the ineffable birth from God and the Father, they state that which we have mentioned before: "Who shall declare His generation? For His life is taken from the earth," or the saying consistent with the one brought forward, "And His goings forth were from the beginning, from the days of eternity." For "goings forth" here signifies ^B the coming forth of the Only-begotten, like a ray of light, and the entry, as it were, into His own subsistence, prior to every age ^C and day and moment, from the substance of Him who begat Him. Since, therefore, the holy Scripture has explained both for us, and the sacred Letters say both whence Christ will be according to the flesh, and maintain silence in their estimation of His unsearchable birth from the Father—how would one not reasonably, and not without cause, having found the Jews ignorant, laugh broadly and say: It is not only from the fact that the generation of Christ is unknown that He is to be inquired into, but also from the fact that it is known who and whence He is according to the flesh?

7, 28. Then Jesus cried out, teaching in the temple, and saying: You both know Me, and you know whence I am.

While the people of Jerusalem were whispering those things quietly to one another (for they did not dare to speak openly because of the fear of the Jews, as it is written), Christ again receives knowledge of what was said, in a manner worthy of God. And since He was considering how it was proper to benefit the men, He immediately shows forth again in Himself the power worthy of God, and clearly reveals that He has the knowledge of all things. For He raises His voice to a height, although He was not accustomed to do so before, and He refutes them again as not having a firm grasp of the mind of the God-inspired Scripture, and makes that which was in secret and with difficulty disclosed into the root for His own words; then, in addition to these things, He persuades them that, from the very things from which they thought it necessary not to believe in Him foolishly, they ought to believe. The meaning of such words is sharp. You have marveled, He says, and in doing so you are very right, that a power truly worthy of God resides in Me, easily taming the mind of the Jews—even though it is murderous; for they seek ^D to kill Me, according to the account brought about by you, which is true and carefully rendered by you, and they put very great zeal into this. But, He says, though it is necessary for Me to depart and flee as far as possible from those who have conspired to murder Me, nevertheless, with their folly despised, I on the contrary openly and freely...

speak and reprove those who are grieving the Law by their refusal to judge justly; ^A yet I suffer nothing at all. For those who were previously ferocious now endure Me even against their will, and this is not brought about by their own intention, but by the power of My authority. For although they are raging with madness and sharpened into inhuman wrath, I do not permit them, as I foresee the murder they are attempting against Me. On these grounds, therefore, He says, and with very good reason, you are astonished, and yet you say that you truly know the leaders, that I am the Christ. But in following a line of reasoning appropriate to these things, and in turning your attention to the oracles of the divine Scripture, whereas you ought to have been profited and established in the comprehension of Me, you have, on the contrary, suffered and been scandalized. For from the sole fact of knowing whence I am and by whom I have been born, you have concluded, He says, that I am not the Christ. You know, therefore, that you know Me, and you know whence I am; and it is not because you have perchance learned that I am a Nazarene or a Bethlehemite, and that I have been born through a woman, that you ought on that account to suffer from the malady of unbelief. Instead, from those things which have been said concerning Me, and because of My generation according to the flesh—from these things, I say, you ought rather to have pressed on toward the comprehension of My mysteries, and not to have turned your attention to only one prophetic utterance, which designates the ineffable generation from God the Father. ^B

VII, 28. *And I have not come of Myself: but He that sent Me is true.*

By their long-standing disbelief, the Jews were becoming insolent, and He pricks them covertly under the guise of an apology. For by weaving His discourse with no small skill, He takes care everywhere not to appear to be provoking His hearers to righteous anger through the occasion, but, by in some way shadowing His words with obscurity, He steals away whatever is harsh and capable of provoking to wrath. Why, then, He says, do they still not believe, even though He has many times and expressly proclaimed that He has been sent by God and the Father, and because they know His lineage according to the flesh, they say that He is not the one who was proclaimed by the Law, ^C almost even confronting Him and saying: "You speak falsely, O good man; do you not even blush to claim the Father's name, having come to us of your own volition?" Therefore, warding off this calumny of theirs from Himself, He ingeniously mingles conviction with His defense, and says: "I have not come of Myself, but He that sent Me is true." For it is your custom, He says, O you who easily dare all things and recklessly rush toward any of the most grievous evils, to prophesy falsely at times, and, although God has not sent you, to claim that you have been sent by God. But I am not of your kind, nor does it please Me to imitate your audacity. I have not come of Myself, nor have I been sent by My own volition, as you have; but I have come from heaven: He who sent Me is true.

^A He is not, I suppose, like your lover of falsehood, namely the devil, by whose spirit you are possessed and further emboldened to prophesy falsely. Therefore, He who sent Me is true, but he who incites you to fashion for yourselves words that are from God is not true. For he is a liar and the father of those who lie. That we shall find it has been an ingrained habit for the Jews to prophesy falsely, if we turn the pages of the prophets, will be apparent without any trouble. For most clearly the Lord of all says somewhere concerning them: “I did not send the prophets, yet they ran; I did not speak to them, and they prophesied.” And again in Jeremiah: “The prophets prophesy lies in my name; I did not send them, and I did not speak to them, and I did not command them, because they are prophesying to you visions and omens and the prophecies of their own hearts.” ^B The arrogant Jew is therefore refuted in this matter, as he casts upon Christ Himself the crime that is familiar to him, namely that of a false prophet and of recklessness against God. For what else is entirely denying faith to Him who proclaims that He has been sent by God, than to shout openly: “You are a false prophet, who imitates unto us our own practices”?

“Whom you do not know, I know Him, because I am from Him, and He sent Me.”

“You were saying,” He says, “just a moment ago: ‘When the Christ comes, no one knows where He is from.’ But since it pleases you to hold this opinion as true, I agree with what you say on this point. For true is the Father from whom I am, yet He is not known to you. When, therefore,” He says, “you have examined the mystery concerning Me most inconsiderately, though in a way that pleases yourselves, and then, knowing who and from where I am according to the flesh, you cast away the desire to believe, on this account alone accept faith now, namely that you do not know where I am from; for I am from the Father, whom you do not know, as you do not know His Son, in whom alone the Father is visible. For he who has seen the Son does not ignore the One who begot Him.” ^C Therefore, with every quibble removed, they will be convicted once again of malignity, finding no pretext for their unbelief, but rejecting knowledge solely out of the perversity of their minds, so that that which is written may also appear true: “You have seen often, and did not keep; the ears were opened, and you did not hear.” And since he assented to the words of the Jews, that no one knows where Christ is from when He comes, he necessarily distances Himself, as God, from the multitude of created beings, and from all others, in a way that no one could reasonably come; showing that He is different by nature, as He does not, like them, ignore His own Begetter, but maintained that He knows Himself and Him with every precision. ^D For He is God from God the Father, having a certain wondrous and strange—or rather, appropriate to Him alone—knowledge of these matters. For it is not, I think, in the same way that we know that the Son knows the Father. For the human nature proceeds to the vision of God by a concept of the mind alone, and its own mode...

of thought, neither overstepping the limits befitting it, nor, while hiding itself in ineffable reasons, does it reluctantly yield to the divine nature. But the Only-Begotten, who exists from God the Father, beholds in Himself the whole Father, and picturing the substance of Him who begot Him within His own nature, He knows Him in such a way as cannot be expressed; for the things concerning God are ineffable.

CAP. I. That human affairs are not subject to hours, as the Greeks falsely suppose, as if by some necessity, but that we are moved to good or evil by our own choice. And that we are governed by the will of God.

^B VII, 30. *They sought therefore to take him: and no man laid hands on him, because his hour was not yet come.*

The Pharisees, having been gravely stung by such reproofs, and considering their silence to be as damaging to their own malice as it was opportune for the arguments of the people—inasmuch as they were compelled in a certain way to feel that they were under a necessity of confessing Him to be the Christ—turn back to their accustomed and habitual audacity and thirst again for murder. Having cast off all shame of the Law as useless, and holding the sacred Scriptures in no account, and having no compunction about killing an innocent and just man, they labor under a most unjust madness against Christ. But their attempts, by divine power, revert again for them into the very opposite. *For the deceitful man shall not overtake his prey*, as it is written. For they seek to apprehend Him, as the evangelist says, as if they had kept silence concerning the reproofs of their own free will and by their own volition, and so they warded off the appearance of being entirely restrained by Him, which they were rejecting from themselves. For some of the Jerusalemites were drawing this as an argument that Jesus is God by nature, saying: *Behold, He speaks openly, and they say nothing to Him. Have the rulers known indeed that this is the Christ?* But He who catcheth the wise in their own craftiness renders the empty audacity of those who think such things useless, while He confirms to the crowds what was being whispered quietly among them only as an opinion and a conjecture. For they are restrained by a divine power which puts a bridle on impious deeds and does not allow their designs to extend beyond mere attempts. The most wise evangelist conveniently added the cause of why they were not able to carry their proposed intention to completion: *For His hour, he says, had not yet come,* by "hour" clearly signifying there the time of the passion and of the venerable cross. For who, then, could doubt further that Christ would not have suffered at all if He had not willed to suffer? For He was not driven by the force of the Jews, but ascended the cross for us and on our account by His own volition. On this account He also says, while warding off the insult that He was exhausted: *No man taketh it from me. I lay it down of myself. I have power to lay it down: and I have power to take it up again.* As we have already said above, He endured the cross for us not by com

^Apulsion. For He offered Himself to God and the Father as a holy sacrifice, redeeming the salvation of all by His own blood. Wherefore He said in the evangelical proclamations: "For them I sanctify myself." And by "sanctify" in these passages, He meant "offer" and "consecrate"; for that which is offered in sacrifice to God is holy. ^B That He accepted the slaughter for the sake of all, free from any grasping by others, we shall discern again when we hear Him in the Psalms saying to God and the Father: "Sacrifice and offering Thou wouldst not, but a body hast Thou prepared for me. Burnt offerings and for sin Thou didst not approve; then said I, Lo, I come. In the head of the book it is written of me, to do Thy will, O God." Dost thou see how, a volunteer, He yields to the passion for all? For "Lo, I come," He says, not seized or compelled by force from another. He avoids, therefore, the immediate insolence of the rulers, reserving His passion for the fitting time, and displaying in all things a freedom worthy of God.

These things, I think, will suffice for the declaration of the proposed text; but since it is probable that some of the initiates, when they hear "His hour was not yet come," might, out of excessive levity, be carried away into the madness of the Greeks, so as to suppose erroneously that human affairs are subjected to hours, days, and moments of time, I think it necessary to say a few things again about these matters, since our purpose is to provide for the readers whatsoever is useful, by every mode of thought. ^C For the children of the Church, who have been nurtured in the sacred Scriptures, I deem it sufficient for refuting the frauds of the Greeks and for beating back their madness, to use that which was said by Paul himself by way of rebuke and chiding to certain persons who were of that same opinion: "Ye observe days, and months, and times, and years: I am afraid of you, lest perhaps I have laboured in vain among you." For indeed, to speak simply, whoever is entangled in such folly will deliver his own soul to destruction, and will be found insulting and injurious to the very Father of us all, to whom alone the rudders of our affairs are rightly attributed by the wise. But those who think wrongly abolish the account of Providence, and ^D do not believe the Lord of all to be the steward of our affairs, but attribute the dominion over all things to times and hours, setting the creature above the Creator, and despoiling of the most excellent things Him to whom all honour, and glory, and adoration is owed, bestowing on the creature that which exceeds the creature, and attributing to works that with which it is proper to redeem the Maker. And not content with these crimes, they will additionally commit something more grievous: they will utter insults against the all-good God, and will call Him the maker of evils, who is the most bitter enemy of all sin. For if time, and hour, and day, and year were made by Him, and through these some are at times held by an inescapable necessity...

and ^A greed toward an unwilling wickedness, and therefore fall into the misfortunes that follow from this, how will the word concerning this not shine forth as true for you?

But where will the passage through the all-wise Moses lead us henceforth? "And God saw," he says, "everything that He had made, and behold, it was very good." (Gen. 1, 31) And time is among all things; and in time are the hour, and the day, and the year. And if that which the eye of the divine nature saw as good, we are to call it the producer of wicked things, how shall we not confess the Lord, the Maker of all things, to be plainly guilty of the most shameful things? I believe, therefore, that those who have fallen into the errors we have just spoken of will later be suffused with shame.

But since it is likely that some of the Greeks will not only assent to these foolish opinions but will also wish to advocate for them, ^B come, let us examine the absurdity inherent in this dogma in another way, and by collecting supporting arguments, let us oppose the truth to their blasphemies. For if we grant, according to your opinion, that we are drawn by time, or by the hour, as if by a compelling force to some good thing, or perhaps to the contrary, then the faculty of reason in us, which directs us to each of the things that must be done, and counsels us to turn away from evils, and exhorts us to be carried toward all things that are praiseworthy, is, as it would seem, superfluous. For what advantage, tell me, follows from reason then? Or what good benefit comes from reasoning if I am to obey in any case, and to proceed, even against my will, to whatever the hour may call me and the time may wish to force upon me; just as they say that the helmsmen of merchant ships, when they have despaired of all hope of saving the ship when it happens to be endangered in a storm, loose all the ropes, and let go the rudders themselves, no longer exercising any of the art that is in them, and thus surrender themselves to the violence of the waves, to be tossed about ^C on the sea? For there is no profit from the things already said, nor does any harm arise for those who desire virtue, nor indeed for the workers of wickedness, unless we receive back from God a recompense for each of the things committed, and receive remuneration according to the quality of the deeds. For will the hour, tell me, often decide the best things, and will the time bring that which is profitable, even if I am caught in the most disgraceful acts? And conversely, when shifted to the opposite side of the argument, is there ever a time when the time will adjudicate good things to some, but will rather bring about that which is, so to speak, more grievous to all, even to those who have ^D well considered that it is proper to prefer the performance of good deeds?

But none of these things will be, someone might say; rather, the hour and the time give to each what is fitting for him. Therefore, time will henceforth hold the kingdom; and we shall attribute the dignity of Providence to the hours, no longer caring for the

^A scandals contained therein, and we shall not easily, with much labor, cast off the magnitude of such impiety, which even women who are given to prostitution would find it easy to avoid as an abomination. We shall speak, however, of what comes to mind for the sake of utility. It seems that divine and human laws are superfluous, which prescribe appropriate punishments for those who desire vicious things, and offer rewards to those who prize living more decently. For if absolutely nothing lies within our own wills, but rather we are subject to the necessities caused by the hours, which drive us in both directions with unavoidable and relentless force, how could we still justly agree that praise is fitting for the good, or decree punishment as a debt for those who are not? And tell me, why do laws compel us to turn away from vicious things and hasten toward better ones, if other things possess the reins of our counsels and guide them with ease wherever they please? For they say, and indeed wish, that human affairs should be subject to the powers of the hours, not caring at all about the absurdity that arises from this. For will they not themselves be forced to admit that a man, even if he has obtained sovereignty over all things on earth, will be a more wretched creature than the irrational animals themselves, living miserably, and he who by his nature ought to excel the others will end up the lowest and last of all? ^B For if they, by their own instinct, incline toward what is useful without anything hindering them, and flee from what is harmful, while we serve time as a most bitter master and are burdened by the inescapable tyranny of the hours as if by a hovering scepter, how are we not in a far worse position than they are? But he who wishes to support—or rather, to lie about—the hours and the times that were created for no such purpose will blush, I suppose, and, recoiling from the abomination of such doctrines, will say: "We do not define, O good man, that either the hour or the time or the season has power over human affairs; but we do say that certain hours are evil, and the moments of occasions at these times, which sometimes, like a violent whirlwind, rush upon us as we are miserable." To whom, therefore, we shall answer: "O you who are unstable in mind and intoxicated with empty folly, how has it escaped you again that you are arming your own mind against the very substance that is highest of all? For will He not be the workman of evil if anything that came into being from Him is evil?" But we shall pass over this, as we have already said, and we shall rather strive to persuade you how time could bring us either ^C harm or, on the contrary, consolation, if not for God, who governs all things in the way He wills, and as the reason of each one demands, willing it to be either for harm or by contrast for consolation. ^D For we have just heard you say that no human affairs are subject to the hours, but that some things are nonetheless evil by nature and fall upon us with great force like a violent whirlwind. But with little effort, I think, I can show that this opinion is full of extreme dementia. For to whom is it not clear that the twelve spaces of the hours are adjusted, some to the day and some to the night, but that day and night do not happen to this one and not to that one, but pervade through all? But what is evil by its own nature, and cannot be otherwise, is not evil to one person and not to another; rather, it will bring damage equally to all, through whatever spaces of day or night it may extend. How is it, therefore, that you see, perhaps in one and the same day or hour, some people overflowing with every abundance of good things, so that at...

^A sumptuous banquets they receive their guests with great preparation and care, while others, conversely, are placed in such dire straits that one often sees a man miserably carried off as if already at the point of death? Come now, what reason or what cause is there that you should see one person enjoying this fortune and another that at one and the same instant of time? By what name will you call this hour: malignant, or the opposite? For I have nothing to say, when I see both at once and at the same time: one flowing with luxury, pleasures, and delights, another dead and lifeless, miserably afflicted by supreme torments. Shall we call these dogmas concerning the hours either uneducated fables or inventions of diabolical frenzy? But I think everyone will unhesitatingly agree, and condemn those who think this way. ^B Indeed, we could be content with these things; but lest by referring everything to chance and conjecture I leave an opening for some to talk nonsense, I shall resort to history itself, and I will confirm this dissertation with events that have taken place. When the Assyrians had surrounded the holy city of Jerusalem with a siege, and their leader (for this was Rabshakeh) now tried to soothe the minds of the warriors who were defending it with deceitful words, now studied to achieve this with threats, blessed Hezekiah, who then held its throne, did not put his trust in his own forces, but attributed the outcome of the victory to the God of all, and sought aid from Him alone with most vehement prayers. God immediately heard the just man, and in His grace answered his prayers: "For the angel of the Lord went out," as it is written, "and killed of the camp of the aliens one hundred and eighty-five thousand men." ^C What will you say to this, O good man? In one night, and at the same time, the Assyrians were falling, killed by the hand of an angel, and the people of the Jerusalemites were being saved; and while those were suffering the most extreme things, these were triumphing with joy and gladness. Where was the power of the hour? How did it present itself as dissimilar to both, and bring joy indeed to these, but grievous death to those? For you will not dare to call it of a fickle and multiform nature, even if you are entirely given over to trifles. We could say the same thing of Dathan and Abiron, who, having stirred up sedition against the authority of Moses, when they dared to break into the order of the divine priesthood without being called, were swallowed into the depths of the earth with their whole house: and they, indeed, were absorbed into the underworld, while in the meantime the rest of the multitude ^D of the people was saved. And yet, if the punishment flowed not from the divine wrath, but from the hour, it should by all means have erupted not upon one part of the assembled people, but have involved the whole equally. Wherefore, let us not accept the hour or the day as the conciliator of either any pain or of pleasure and joy, as far as its nature is concerned—and this can be correctly and blamelessly stated—but let us understand that for us benefit or, conversely, harm arises from the hour or time, according to how we, when approaching anything, have chanced upon things either happy or sad, whether wisely or imprudently. For instance, there is a time for each thing,

^A as it is written, and to know the times is most beneficial, but not to know them is very harmful. For one must not sail in winter, but to do this in summer is not unlearned. Being disposed in this way regarding these things, let us yield the rudders of our affairs to God, the governor of all. For if, according to the truthful voice of the Savior, this small and cheap sparrow never falls into a trap without the will of God and the Father, how could a man, so honored and having obtained the lot of authority over all, suffer anything contrary to his will or desire, without Providence properly arranging the things that are said, in proportion to how each has lived? I will add something else to these points, which had almost slipped from my memory, although it is very much related to the matters at hand, or rather calls for the same inquiry in its own right, and has a solution that is not difficult, but indeed very easy to grasp for one who is wise and has the senses of his mind exercised to discern good and evil. What then is that case about which we say such things? ^B The people of Cana, who lived in the country bordering upon the Jews—this was in Galilee—were once celebrating a wedding feast; they invited the Lord, together with his mother and his holy disciples, to the festivities, and the bridal bed was the cause of the gathering. As the Lord was present, reclining at table with those who had gathered for this purpose, intending to bless the marriage which He himself had ordained, the wine failed the guests. His mother, because of the authority she had over her Son, due to the immense and excessive subjection of our Savior, and also because she had learned through long experience of the divine virtue with which she knew Him to be endowed, said, "They have no wine." For she knew that He would accomplish what the nature of the situation demanded, and that quite easily. But the Lord said to her, "What is that to me and to you, woman? My hour has not yet come." Now, a mind that loves God and is free from strange doctrines, and far removed from Hellenic ^C superstition, will piously understand this saying. For He says, "The time of my manifestation has not yet come," namely, through signs and miracles. For since He was God by nature, He could not be ignorant of the time appropriate for each thing. But the man who, out of great ignorance, wanders hither and thither—for the path to evil is broad—and thinks that Christ himself is also subject to the power of the hours, will be found to be raving, and by those very things through which he hoped his arguments would be confirmed, he will be condemned for deafness. For if we grant that the nature of things is subject to the power of the hours, and therefore that Christ says to his mother, "My hour has not yet come," how, I ask, as you impiously and most foolishly teach, can the Creator of the hours be said to have the power and efficacy of the hours not yet consenting ^D and agreeable to his own will? For immediately water is seen changed into wine. But knowing that things were subject to the power of the hours, was it not fitting that the Lord should not even begin to undertake that which the concurrence of the hours would less permit? We see, however, that He is not delayed at all by any of this, but has in a way conferred the grace upon them before the hour. The force and power of the hour, therefore, was no impediment; but since the time had not yet arrived when He was to manifest himself

through miracles, such are the things that Christ says. We have been delivered, then, from your suspicion concerning these matters; and the "hour" itself must be understood to mean the proper season assigned to each event. ^B And that we ourselves are likewise set free from the necessity imposed by the hours, I do not believe this discussion requires further words; for we have already argued sufficiently on this point. Nevertheless, we shall endeavor to show, for the present, that in the divine Scriptures we find the "hour" to denote the season proper to each event. And the admirable Paul cries out, and reveals the power and significance of that which is called an hour: "And this, knowing the time, that it is the hour for us to rise from sleep. The night has passed, and the day has drawn near." ^C You see how he placed "time" first, and then added "hour," as though wishing to indicate one and the same thing, and nothing else. For it was time for those who were weighed down by the sleep of sin to awaken, and to open their eyes to what is profitable for them, and to be stirred to sobriety and to the love of God.

VII, 31. *Of the crowd, therefore, many believed in him, and said: When the Christ shall come, will he do more signs than those which this man doth?*

It is worth observing the wondrous order of the narrative, and how gracefully and fittingly the evangelist insinuates himself to us again after what has gone before. For having said previously that the Jews were seeking to seize Him, and in their mental corruption were involving Him in such a cruel and untimely peril, he now shows that the crowds have received faith, so that from this point forward the malice and plots of the leaders against Him might be made manifest. ^D For the common people are so far from wishing to offer injury to Christ that, on the contrary, the memory of His many miracles comes to their minds, and they openly confess that they ought to adhere to His most holy doctrines. For the report, as it seems, had spread far and wide through all Judæa that Christ was about to arrive for great things, and that He would perform miracles in a manner vastly exceeding human capacity, and would introduce a teaching more excellent and far better than the ordinances of the Law. For the Samaritan woman, when she had come to the well of Jacob to draw water and was conversing with the Savior, said: "We know that the Messias cometh, who is called Christ,"

when he comes, he will tell us all things. And ^A regarding the phrase, "We know," we shall not reasonably attribute it to her alone, but by joining together the race of both the Samaritans and the Jews, we shall confirm the doctrine just brought to us. ^B Now these people, as they saw that the things which had been noised abroad concerning Him with bright hopes were not in the present events seen to be any greater, they—so to speak—say such things to one another: "To whom has the law shown that the Christ would be manifested? Whom has the word of the holy prophets announced him to be?" Manifestly, a worker of miracles and a teacher of the best things. "But we see," they say, "in all respects, the one who is already present to be distinguished." What excess of signs is left for those still thinking of something greater? In what matter of difficulties has He been weak? What beyond reason and ^C paradoxically has He not wrought? In what do we still seek for more? Let us see if he does not reach the limits of every miracle. What is expected in Christ that does not appear in this man? Impudent now is the refusal to believe; ignorant the sloth; and the reason for the delay entirely unpersuasive, at least as regards the need to choose what is best. Let God be acknowledged; for the very nature of things demands this even from the unwilling. Not clumsily, then, nor removed from what is fitting, would one attribute such a sentiment to the Jews. Observe, however, that it was by the perversity of their leaders that the ^D subjects perished. For the latter were excellent speculators, being led by the brightness of the things being performed to the need to believe, yet they were waiting only for the consent of the leaders concerning Christ; while the others were so terrible in their cruelty that they attempted to harm the One who had been proclaimed for great hopes, both by the things already being accomplished and the things already believed.

"The chief priests and the Pharisees heard the crowd murmuring these things about Him."

VII, 32. The multitude is disturbed against the leaders, and very reasonably so. And it was making a great ^A commotion concerning our Savior Christ, not because He was a stranger and a miracle-worker beyond expectation, nor because He surpassed the better elements of legal worship—but because He had not yet become acceptable to the chief priests and Pharisees, although He possessed the glory of one equal to that which is spoken of concerning Christ, and in no respect at all was He in lower estimation than those things which the report of the crowds proclaims about Him, or even than the word of the holy prophets ^B has proclaimed. As they were therefore already mastered by envy rather than concerned for the salvation of the peoples, the crowd rightly accuses them. But the motive for the allegation against them does not escape the leaders; and, as is likely, the multitude has taken offense, being already struck with wonder at the Lord, and thirsting exceedingly to believe in Him, and already somewhat unable to bear the yoke of the greed of the rulers, but pondering, as it were, to do that which is said in the Psalms: "Let us break their bonds asunder, and cast away their yoke from us." ^C For not according to the commandments of the law...

but, having subjected the mind of the simple to their own inventions, and teaching for doctrines the commandments of men, having abandoned the straight and broad road, they cast those headlong into precipices and pits, for whom salvation was already near and easily within reach, and who were being guided from their own home towards the straightness of right reason. ^B

461 VII, 32. *And the chief priests and the Pharisees sent officers to take him.*

Seeing that the law openly pronounces, "You shall not kill the innocent and the just," and furthermore cries out, "You shall not be with the multitude for evil," yet the guardians of the law themselves burn with a desire to kill Christ—those who arrogated to themselves the explanation of the holy precepts of Moses, and8 were accustomed to rebuke all others if they did not conduct themselves in this wise. But here, feeling no concern for the law, and trampling upon what were for them the most sacred things, they strive to ensnare in toils Him who is altogether without sin, and who by miracles and works had already created faith in Himself among all as the true Christ. Yet it was surely fitting, one might reasonably say, for those impious Jewish princes, since they were learned in the holy laws and skilled in the sacred Scriptures, to address the crowds, to restrain with suitable arguments the clamors which they were raising about Him, to dispel the suspicion of envy, and by bringing forward correct opinions about Christ, if the people appeared to be deceived in any matter, to lead them to better things: indeed, to generate faith from the testimonies of the prophets, and by unfolding the sacred pages, to wipe away the errors of the multitude, and to teach something truer concerning Christ, as those who could do more than the rest. But when they could find no way of defending themselves from that source, but were rather ashamed ^C of Holy Scripture, seeing it accuse them as well as the people, they break out into shameless audacity and attempt to remove Christ from the midst, being unable to convict Him of any sin. And that which is still less to be borne—this is not a deliberation of men from the street, but the chief priests themselves forge such things, who agree with the Pharisees, even though as priests they ought to have excelled them in dignity, counsel, and in a prudence agreeable to the will of God. But since they possessed nothing of a sound mind, and preferred their own cogitations to the divine law, they were carried away, headlong into desire. "For the head has become the tail," as it is written. For he who leads follows, and agreeing with the impiety of the Pharisees, now makes reckless attacks even against Christ. But it is characteristic of the wicked to undertake war against the pious and upright without cause; yet, so to speak, the pattern of the battle limps, if just reasons do not aid it, and it relies solely upon the disease of envy. ^D For when they cannot attain to their excellent deeds, nor bring back glory with equal success, or surpass them with more illustrious acts, they are exasperated in soul and arm themselves against the praises of their betters, foolishly attempting to destroy that from which they think disgrace is brought upon themselves. For by the comparison of the better, the evil is made known.

to vie with the great deeds performed there, nor even through an equal success to carry away an equal glory, or perhaps even to be seen as participating in the better things through the better agents, they sink into the most savage reasoning, and arm themselves unreasonably with the praises of those who are victorious, striving to obliterate that which compels them to feel ashamed. For the base is always ^A exposed by the comparison of the better. Yet it surely behooved them rather to love being rendered equal through equal things, and to hasten to both see and think the same things as those who were praised. But it is likely that the Pharisees conceived something bitter. For when they learned that the crowds were murmuring, and were already whispering to one another: "Is this not he whom they seek to kill? Behold, he speaks openly, and they say nothing to him. Have the rulers truly known that this is the Christ?" 86, casting off the opinion arising thence with their innate malice, they command him to be bound, and dispatch their servants to fulfill this very task.

Jesus therefore said to them: "Yet a little while I am with you, and I go to him who sent me."

The Lord, being by nature God, did not again fail to recognize the bloodthirsty schemes of the Pharisees, nor the unholy design that was being agitated by the high priests against him. He sees, indeed, with the eyes of his divinity both those who were present and the servants who were mixed in with the crowds, who had been chosen out by them to ^B seize him. For this reason, he directs his speech in common, as it were, to the entire gathered multitude, though it contains a particular reply to those others, and at the same time and in the same act he teaches many useful things. For he threatens with elegance, but also reproves those who, on accounts of which they ought to rejoice, are small-minded. And that their enterprise would be rendered fruitless and would happen to be so, we shall say, dividing the word on each part. For when he says, "A little while I am with you," he seems to teach, as it were, by this argument: Tell me, he says, for what reason do you finally grow impatient with me as if I were delaying too long in this world? I am burdensome to those among you, I admit, and not very pleasant to those who do not honor virtue, crushing the one who does not love God, and sometimes confounding the impious with rebukes. I am not unaware that I have cultivated hatred for myself. But do not so prematurely stretch over me the noose of death. I shall be with you for a little time still, but I shall rise up rejoicing when the time suitable for suffering arrives, nor will I myself endure to dwell with the wicked; ^C the gatherings with murderers are not pleasant to me, he says; as God I shall snatch myself away from the company of the impious, and though I may seem to be absent in the flesh, I shall nonetheless be with my own all the days of the age. But in saying, "I go to him who sent me," he signifies something further, such as this: In vain, he says, have you sharpened the sword of your impiety against me. And why do you wear yourselves out with futile designs? Stop the arrow of envy; for it is launched at nothing; it will not subject to death him who is Life, nor will corruption overcome incorruption; I shall not be held by the gates of Hades, nor shall I lie dead with you in the tombs; I shall fly up to him from whom I am, and I shall ascend again into the heavens, ^D

^A and it will be manifest to everyone of your impiety, even to angels and men. For some will be amazed at his returning, while others who meet him will ask, "What are these wounds in the midst of your hands?" And I shall say to them: "These are the wounds which I received in the house of my beloved." Therefore, the discourse will again be composed with great character and exceptional gentleness, as an example for our own conduct as well. Hence also Paul says that the servant of God must not be quarrelsome, but gentle towards all, instructing with modesty those who oppose. For I believe that the God-loving mind ought to be outside of all disturbance and the untamed impulses of anger, and to treat those things which occur from pusillanimity as if they were a fruitless onrush of waves; rather, it should take pleasure in gentle thoughts, as if in tranquil serenity, and particularly cultivate mildness, show itself patient towards all, pursue probity in every way, and not address one's enemies abusively.

VII, 34. *You will seek me, and you will not find me.*

Know this also, and with singular gentleness; for what it signifies, if it be taken in the obvious sense, is not difficult to understand, but it conceals a certain bitter mystery. For when he says that he is to return to him by whom he was sent, that is, to God and the Father, he implies that, although they may attempt to plot against him, and although they may not cease to pursue him further, he will in no wise fall into their hands, for he will have returned into the very heavens. ^B But the truer and more enigmatically signified meaning of this passage is of this sort: I have been sent, he says, to provide life for you, and I have arrived to remove from human nature the death that made its incursion on account of the transgression, and to lead back to God with long-suffering those who have slipped through sin. I have come to bestow the divine and heavenly light upon those who are in darkness, and in addition to these things, to bring good news to the poor, to give sight to the blind, to preach remission to the captives, and to proclaim the acceptable year of the Lord. But since, in your remarkable madness, you repel such a rich bounty of heavenly blessings, ^C after a short time I myself shall return to him from whom I am; but you will repent, and when your sentiments have been changed too late, you will bitterly lament for yourselves; and even if you should then wish to find the Giver of life, it will not be permitted to enjoy him. For I shall indeed utterly cast aside your eagerness, and I shall close off all fruit of investigation to you who are seeking. We shall find something of this sort also in the prophecies of the prophets concerning him. For someone says regarding those from Jerusalem: "With sheep and calves they will go to seek the Lord, and they shall not find him, because they have turned away from him." For those who were unwilling to choose life when it was present, and who through senseless reasoning pushed away the good that was at hand, how could they be fit to receive it again? And they who have no concern for losing an opportunity, how will they obtain the good things of the opportunity? Since ^D indeed

^A when the time is present and at hand, we must seek the things that are in it and from it; but when it has already gone and passed by, the seeking of the things useful within it is henceforth superfluous and most foolish. And thus the blessed Paul says, “Behold, now is the acceptable time; behold, now is the day of salvation”; and also, “As we have opportunity, let us do good to all.” For it is fitting for those who are good in their habits not to seek the good things of the time when it is already fading, but rather when it is beginning and shows its presence at its very prime. And many things could be said besides this concerning time from the divine Scriptures; but leaving those for the diligent to seek, I will say a small thing, common and in use among us, yet not without considerable profit. They say, then, that painters, when they depict Time in human form, arrange the rest of the shape of the body as they see fit, but the head they fashion in a particular way. For they show it as hairless or quite smooth at the back, painting it with bright colors; but from the middle of the skull, they hang long hair for the forehead, and poured out and flowing forward, by this very figure signifying that when time is present and, as it were, meeting us face to face, it is easy to grasp; but once it has passed by, how could one still catch it? For as it is present, it is thick and easy to hold; but once it has run past, it is so no longer—the smoothness at the back denotes this ^B, mocking, as it were, the hand that wishes to hold it. Therefore, since the things from the times are not in our power after the times have passed, let us not slumber when the good things are present, but let us rather be vigilant, and not foolishly strive to hunt for the useful thing when to seek it is useless.

“And where I am, you cannot come.” ^C He excludes the race of the Jews from the kingdom of heaven quite wittily, adding things consonant to what has already been said, but nonetheless embedding in them a deep mystery. For we say that those who examine this passage more simply, and do not scrutinize it more deeply, mean something like this: that He will in no way be apprehended by them, nor will He fall into their snares when He has returned to the Father. For heaven will not be passable or accessible to them; and He who sits enthroned there with God and the Father, how could He be captured by those seeking Him? This meaning is not very deep, but is more suited to the levity of the Jews, for they are found to be tasting of I know not what humble and earthly things. But the exact and hidden meaning ^D of what was said is of this kind: “I,” He says, “having escaped the snares of your impiety, shall be taken up to God and the Father; but in my departure I shall certainly precede those who worship me, so that, by showing them the path that leads upward as passable, I may have all with me. But you cannot come where I am,”—that is, you shall be destitute of divine goods, bereft of my glory, you shall not reign with the saints, you shall not attain the gift of hope, you shall not taste the divine nuptials, my

celebration you shall not behold, you shall not ascend to the heavenly mansions, nay, nor shall you gaze upon the beauty of the Church of the firstborn; the city above shall be invisible to you; you shall not behold the opulent Jerusalem, for there my flock shall glorify me. But you cannot come. For heaven will not receive those who have stained themselves with the blood of the Lord, nor will the Cherubim open the gates of paradise so that a people who fight against God might enter, nor will a man guilty of impiety against God at all appease the flaming sword: it knows only the pious and the lover of God, and establishes faith as the sign of peace. ^B We shall subjoin a certain similar observation to the things already said, investigating a sense that is in every way true and fitting for those who are learned. To these, however, we shall add a few things, and we shall demonstrate, for the sake of what is useful, that as many as advance to the habit of loving God will both be with Christ and celebrate the feast with Him; but those who have followed Jewish madness will in no way attain these things, but will pay the bitter penalties of their unbelief. Wherefore, let that divine Paul of ours come forth, crying out in this manner to those who are dead to sin: "For you have died, and your life is hidden with Christ in God. When Christ, your life, shall appear, then you also will appear with Him in glory." And again, speaking words concerning the resurrection: "And we who are living," he says, "who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and thus we shall always be with the Lord." The Savior Himself is also seen declaring things akin to these to His own disciples. For when He was dining with them, "I tell you," He says, "I shall not drink from now on of this fruit of the vine, until that day when I drink it new with you in the kingdom of heaven." But also to the thief hanging with Him, who at the very gate of death grasped through faith in Him the grace of the saints: "Amen, amen I say to thee," He says, "today thou shalt be with Me in paradise." Those, therefore, who have honored Him with obedience will be together with Him without hindrance, and will delight in goods that surpass the mind; but those who do not shrink from acting insolently through their folly, ^C although they are not sons of the bridegroom, will go headlong into Hades, about to pay bitter penalties. "For they shall be cast out," as it is written, "into the outer darkness." The Lord is therefore truthful when He says obscurely to the Jews: "Where I go, you cannot come."

VII, 35. The Jews therefore said among themselves: Whither is this man about to go, that we shall not find him? Is he about to go into the dispersion of the Gentiles, and to teach the Gentiles? ^D You see in these things again the madness of Jewish thoughts, you see the most pitiful surmise of a mind that crawls upon the ground? For he says that He will not ascend to heaven, even though it clearly

^A heard: "Yet a little while I am with you, and I go to Him who sent Me" (John vii, 33, 34); but they imagine the region of the Gentiles, as though He who sent Him, to whom He had announced He would return, were there. By these words they prophesy, as is likely, although the crowd of the Jews is ignorant of what it says. For, moved by some divine operation, they freely grant Christ to the lands of the Gentiles, conjecturing in the guise of suspicion that which would not long after be found to be true. For He was indeed to go to the Gentiles and to instruct them, having kicked away ungrateful Jerusalem, the mother of the Jews. Observe, moreover, that they do not speak simply about this matter. For they do not only interpret that He is about to go into the dispersion of the Gentiles, but they maliciously add that He is also about to teach the Gentiles, so that their suspicion might snatch at a new pretext for accusing Him. For to be mingled with the dispersed Gentiles by visiting their cities or lands was something customary and familiar among the Jews, and thus free from blame; but to expound the Law to those of another race, and to reveal divine mysteries to the uninitiated, was condemned and not without peril among them. And in fact, God did charge ^B some who acted this way everywhere through the prophet Jeremiah, saying: "And they read the law abroad" (Jer. vi, 9). Therefore, they bitterly object that He intends to teach the Gentiles, as though slandering Him as one ready to transgress the Law, and believing, from things already done before on the day of the Sabbath, that it was habitual to Him to do anything rashly, even if it were contrary to divine laws, and that He counted it as nothing.

VII, 37. "In the last day, that great day of the feast, Jesus stood and cried, saying: If any man thirst, let him come unto Me, and drink." ^C It must again be inquired into very carefully even here, why the most wise evangelist again intimates with very great caution that the last day of the feast was "great," or what it was that induced our Lord Jesus Christ, as if for some necessary reason and one fitting the time, to say on that day especially to the Jews: "If any man thirst, let him come unto Me, and drink." For He could have used other words, such as: "I am the light" (John viii, 12), "I am the truth" (John xiv, 6). But converting the exposition to the doctrine of faith, He introduced that "let him drink" as something necessary and owed to the discourses concerning this celebration. To what end, however, I shall attempt to touch upon in a few words. When God was ordaining the things that pertained to the feast of Tabernacles, He said thus to Moses: "On the fifteenth day of the seventh month, there shall be a feast of Tabernacles to the Lord. And you shall offer burnt offerings and sacrifices for seven days, and the eighth day shall be called holy unto you" (Lev. xxiii, 34-36). Then, having ^D added the modes of the sacrifices to these, He infers again: "And on the fifteenth day of this seventh month, you shall offer burnt offerings to the Lord seven days, and on the first day shall be a rest, and on the eighth day a re-

- sponsive rest. And on the first day, you shall take the branches of date palms, and thick wood branches, and the fruit of a beautiful tree, and willows, and branches of agnus castus from the torrent to rejoice." Since we have already pursued the exposition of this passage at length in the second book, we shall once again touch upon it briefly here. For as we were saying, the festival of Tabernacles signifies for us the much-longed-for time of the resurrection; but the act of taking ^A date-palm branches, and the fruit of a beautiful tree, and in addition the other items, denotes a certain restoration of paradise, as if it were to be given back to us again through Christ. And because the instruction was added to take all these things from the torrent and to rejoice in it, we have said that our Lord Jesus Christ is compared to the torrent, in whom we shall find all the delight and pleasure of our hope, and in him we shall rejoice in a divine and spiritual manner. That he is indeed called a torrent spiritually, that wisest Psalmist of ours will also bear witness, saying to God the Father concerning us: "But the sons of men shall hope in the covert of your wings. They shall be intoxicated with the fatness of your house, and you will give them to drink of the torrent of your pleasure." And the Lord himself also says somewhere in the prophets: "Behold, I incline toward them as a river of peace, and as an overflowing torrent." ^B Since, therefore, the Law called the first and the seventh day of the festival a holy convocation, the inspired Evangelist himself also termed it "great," as it seems, not despising the custom that had grown up among the Jews. Therefore, since there were directions concerning the festival, and the mention of the torrent, the Savior shows himself to be that very torrent that was announced in the legal discourse: "If anyone," he says, "thirsts, let him come to me and drink." Observe, therefore, how he withdraws the mind of the Jews from the types in the letter and gracefully transfers the things in the figures to the reality, by providing the truth. "For I am," he says, "the torrent heralded by the Lawgiver in the things spoken concerning the festival." And furthermore, it is necessary to take ^C branches of willow, and agnus castus, and thick wood branches from the torrent. Yet the torrent is not strictly and truly the Savior himself in that literal sense of the festival; rather, these things would be symbols of intelligible realities, which will be given to the pious through Christ. But since these matters were treated more fully in the second book, as we have already mentioned, we shall not repeat them here, but rather turn to the following.

VII, 38. "He who believes in me, as the Scripture says, rivers of living water shall flow from his belly."

He demonstrates the reward of faith to be lasting and immune to old age, and says that he who has not denied the faith will enjoy the most abundant gifts from God. ^D For in this way he will be so filled with the gifts of the Spirit, that he will not only be nurtured in his own soul, but will also be able [to refresh the hearts of others]

like a river stream, the God-bestowed good that gushes forth to his neighbor. This is the very thing he commanded his holy apostles, saying: "Freely you received, freely give." And the wise and holy Paul, desiring to be himself a worker in this same matter, writes to us: "For I long to see you, that I may impart to you some spiritual gift." You might see this very clearly both in the holy evangelists and in the evangelical teachers of the Church, who, as those come to Christ through faith, pour forth a most abundant word of divine instruction, spiritually delighting them and no longer allowing them to thirst for the knowledge of the truth, but, as it were, through wise shaping and even with their own throats, implanting it into the hearts of those being instructed. ^B Therefore, the Psalmist, rejoicing in the Spirit, proclaimed concerning them: "The rivers lifted up, O Lord, the rivers lifted up their voice." And the word concerning the saints sounded out something great and marvelous: "And into all the earth their sound went out," as it is written, "and their words unto the ends of the world." God, the God and Lord of all, promised through the prophet Isaiah that such rivers would appear for us, saying: "The beasts of the field shall bless me, the sirens and the daughters of ostriches, because I have given water in the wilderness, and rivers in the dry land, to give drink to my elect nation, my people whom I have acquired, that they might recount my virtues." It is evident that by "rivers" the Savior says will flow from the belly of the one who believes, He means the instruction through the Spirit and the eloquent grace, of which ^C Paul also makes mention, saying: "To one indeed is given through the Spirit the word of wisdom." Moreover, it is good to know that the Savior did not take this saying from Divine Scripture as it is strictly stated, but rather interpreted its meaning. For somewhere we find it said about everyone who worships and loves God that he is like a "drunken garden," and like a "fountain which water has not failed." And what He says here is exactly what He clearly proclaimed previously to the Samaritan woman. For there He says: "Everyone who drinks of this water will thirst again; but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a fountain of water leaping up to eternal life." Here again, with the same purpose, He says: "Rivers of living water shall flow from his belly."

CAP. II.

That after the Savior's cross, at the time of the resurrection from the dead, the Holy Spirit firmly inhabited us.

^A difficulty of fully understanding the mystery and its depth. For one who considers each of the holy prophets and looks at them individually, might rightly ascend even now in warm thoughts, wondering how the Spirit was not present, even though such a great choir of prophets was displayed, who also, speaking in the Spirit, are found to have uttered divine mysteries concerning Christ in long discourses. For we do not go so far outside of proper reasoning as to think that the mind of the saints was devoid of the Spirit. For the very amplitude of prophecy which is found in the sacred Scriptures compels us by a kind of necessity to believe that they were truly inspired. For Samuel says to Saul: "And the Spirit of the Lord will fall upon you, and you shall be turned into another man." And concerning the blessed Elisha it is written: "And it happened that as the psalmist played, the hand of the Lord came upon him." Moreover, our Lord Jesus Christ himself testifies to the blessed David that he had received mysteries in the Spirit. ^B Many things of this kind could easily be heaped upon those already mentioned, through which it would be very easy to perceive that the saints were Spirit-bearers. But in such transparent matters, to use a long discourse seems superfluous, or otherwise burdensome. How was the Spirit not present? This must be investigated accurately. For I think one must hold that the blessed evangelist speaks the truth. Therefore, the truly truthful God, who is the knower of all things, knows the truth; for it does not befit us to dare to examine matters that exceed our capacity. Nevertheless, since it is given to us by pious reasoning to perceive, something of this sort has happened regarding us. For this rational animal, that is to say, man, was made from the beginning free from corruption. And the cause of this incorruptibility, and of his endurance in all virtue, was seen to be the Holy Spirit breathed into him by God. "For He breathed into his face the breath of life," as it is written. ^C But falling into sin through that ancient deception of the devil, and afterwards having made great progress in this, he suffered the loss of the Spirit along with other goods, and thus he became henceforth not only subject to corruption, but inclined to every sin. But when the Creator of all things wisely and most excellently purposed to recapitulate all things in Christ, and wished to restore human nature again to its ancient state, He promises, along with other goods, that He would also abundantly restore the Holy Spirit to it, since it could by no other means be reintegrated into a peaceful and stable possession of goods. Therefore, He defines the time for the Holy Spirit to descend upon us as the arrival of Christ, and promises, saying: "In those days," that is, in the days of our Savior, "I will pour out from my Spirit," that is, "upon all flesh." And when the time of such great munificence and freedom brought into the midst in the flesh upon the earth the Only-Begotten, ^D that is, the man born from a woman, according to divine Scripture, God and Father again gave the Spirit, and Christ, as the first-fruits of renovated nature, was the first to receive Him. John the Baptist testified to this, saying, "I saw the Spirit descending from heaven[...]"

and it remained upon Him." ^A But how did He receive Him? For it is necessary to explain what we have said. Do we say it was because He did not have Him? God forbid. The Spirit is proper to the Son, and is not supplied into Him from without, as He is granted to us by God; but it exists in Him naturally, just as it does in the Father, and proceeds through Him to the saints, distributed by the Father as is fitting for each. But He is said to have received Him, insofar as He became man, and it was fitting for man to receive it; and just as, being the Son of God and the Father, and begotten from His substance even before the incarnation—or rather, even before all ages—He is not offended when God and Father addresses Him after He has become man, ^B saying, "Thou art my Son, this day have I begotten thee." For the One who is God before the ages, begotten from Him, He declares to be begotten today, that He might receive us into Him for the adoption of sons; for the whole nature was in Christ, insofar as He was man. Thus, even though He has His own Spirit, He is again said to be given it by the Father, that we might gain the Spirit in Him. For this reason, therefore, He took hold of the seed of Abraham, as it is written, and was made like unto His brethren in all things. The Only-begotten, therefore, does not receive the Holy Spirit for Himself—for the Spirit is His, and is in Him, and is given through Him, as we have already said—but because, having become man, He had the whole nature in Himself, so that He might restore and reform the whole of it to its original state. ^C Furthermore, if we wish to use both correct reasoning and the testimonies of Scripture, we may see that Christ did not receive the Spirit for Himself, but rather for us in His own self; for all good things flow into us through Him. Since our forefather Adam did not preserve the grace of the Spirit, having been led astray by deception into disobedience and sin, and since the whole of nature in him was thereby deprived of the God-given good, it was necessary that the God-Word, who knows no change, should become man, so that, having received it as man, He might firmly preserve that good for nature. The divine Psalmist himself shall also come forward as an interpreter for us of such mysteries. ^D For he says thus to the Son: "Thou hast loved righteousness, and hated iniquity. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows." For, he says, since "Thou hast ever loved righteousness"—for thou art God, just, and unable to turn aside from this—"and hast hated iniquity"—for hatred of evil is naturally ingrained in thee, as in a God who loves justice—"therefore God and the Father hath anointed thee." For, possessing immutable righteousness as a prerogative proper to His nature, He never turned aside to sin, which He did not know, and thus, being so affected, He doubtlessly preserved in Himself, insofar as He became man, the holy unction from God and the Father, that is, the Spirit, for humanity. Therefore, the Only-begotten was made man as we are, so that in Him and through Him the revived goods might first

^A be firmly secured and preserved for the nature of mankind, the Only-begotten, who is the Word from God the Father, bestowing upon us the immutability of His own nature—since the nature of man in Adam had been condemned, as being unable to remain without falling, but rather prone to slipping and very easily turned aside. Just as, therefore, the loss of good things extended to the whole of our nature in the falls of the first man, so, I think, for the same reason, the gain ^B will be preserved for the whole race in Him who knows no change in the persistence of divine gifts. If we seem not to think or speak quite reasonably, let any doubter be taught the cause why the Savior has been called the second Adam in the divine Scriptures. For in that first man, the human race arises from nothing into being, and once having arisen, it was destroyed because it transgressed the divine law; but in the second, that is, in Christ, it returns to another beginning, as it were, restored unto newness of life and incorruption. “For in Christ there is a new creation,” as Paul says (II Cor. v, 17). ^C The renewing Spirit has therefore been given to us—that is, the Holy Spirit, the cause of eternal life—after Christ was glorified, that is, after the resurrection, when, having broken the bonds of death and having been shown to be greater than all corruption, He lived again, having all of nature within Himself, in that He was man and one of us. But if one should inquire more curiously into the cause why the Spirit was not poured out before the resurrection, but after it, you shall hear this as well: Christ then became the first-fruits of the renewed nature, when, having spurned the bonds of death, He was awakened from the dead, just as we have said. ^D Who then can deem it consistent that those who were after the first-fruits should be brought to life before the first-fruits themselves? For in what way will a plant ever sprout from the earth unless the root has first grown out, for from there it has the principle of growth? By the same reasoning, it is impossible that, having our Lord Jesus Christ as the root unto immortality, we should be seen to sprout before the root itself. Showing, indeed, that the time for the Holy Spirit to descend upon us was already at hand, after He had revived from the dead, He breathed upon the disciples, saying: “Receive the Holy Spirit” (Joan. xx, 22). For the time of renewal was then truly at the doors, or rather, within the doors. And let the studious reader look around again to see if our account of these things is true. For in the beginning, as Moses, carried by the divine Spirit, wrote to us, the Creator of all things, having taken dust from the earth and formed man, breathed into

^A his face the breath of life. And what is the breath of life, if not the Spirit of Christ, who says: "I am the life, and the resurrection"? Since, however, the Holy Spirit had departed from humanity, being able to hold together and mold us towards the divine character, the Savior now bestows this upon us, referring back to that ancient dignity and reshaping us into His own image. For this very reason, Paul also says to some: "My little children, of whom I travail in birth again until Christ is formed in you." But if this is so, how was it in the prophets? Let us consider then; for we shall take up the aim of the discourse, that in the holy prophets there was an illumination, as it were, and a kind of rich light-bearing of the Spirit, powerful enough to lead them to the comprehension of things to come and the knowledge of hidden things; but in those who believe in Christ, we are confident not merely in an illumination from the Spirit, but that the Spirit Himself dwells within and takes up residence. Whence ^B we are also rightly called temples of God, although none of the holy prophets was ever called a temple of God. For how shall we interpret that? And what shall we say when we hear our Savior Christ saying: "Amen, amen, I say to you, there has not risen among those born of women a greater than John the Baptist; yet he who is lesser in the kingdom of heaven is greater than he"? And what is the kingdom of heaven? It is clearly the gift of the Holy Spirit, according to that which was said: "The kingdom of heaven is within you." For the Spirit dwells within you through faith. You see, therefore, how He subordinates to him who is in the kingdom of heaven even every one born of women, and the perfect one, as being lesser? And let no one think that we are belittling the glory ^C of those holy men, or saying that even the most insignificant among us are better than they. We do not say this, for the beauty of their conduct is incomparable. But that we may understand the matter clearly, let us interpret the saying of our Savior. The blessed Baptist was indeed great, and most renowned in every virtue, and advanced regarding righteousness as far as falls to the lot of man, so that he had no superior. But when he was in such a state, he nevertheless entreated Christ, saying: "I have need to be baptized by Thee, and dost Thou come to me?" Do you see how, being perfect as far as it fell to men and those born of women, he nevertheless asks to be, in a manner, rebuilt and regenerated through the Holy Spirit? Do you see how he acknowledges himself to be inferior to the regenerated, when he declares that he has need of regeneration? ^D For if he were not going to be superior by being baptized, what was the need for him to ask to be baptized? But if he knew he would be more excellent when baptism came, how would he not attribute the prior place of dignity to those already baptized? Therefore, Christ says that the one who is least in the kingdom of heaven—that is, even the one recently baptized—is greater than John himself, and as such a one is not yet preeminent in deeds, because the blessed Baptist was born of a woman, while the other is born of God, as the Scriptures declare, and has become a partaker of the divine nature, having the Holy Spirit Himself as an inhabitant within him, and thus is already and is called a temple of God. But let us return to the subject. The Spirit was indeed in the prophets for the purpose of prophesying, but now He dwells in those who believe through Christ, and in Him He began when He became man. For He has, as God, the Spirit, who is His own substantially and properly, inseparably inherent in Him. He is anointed, however, for our sake, and is called, as man, according to

^A that exclusively, in that the blessed Baptist was born of a woman, but He was begotten of God, according to what is written, and became a partaker of the divine nature, having the Holy Spirit dwelling within Him, and already existing as the temple of God. But I shall return again to the subject at hand. For the Spirit was indeed in the prophets because of the need for prophesying; but now He is indwelling through Christ in those who believe, and He began in Him first when He became man. For He possesses as God, inseparably, the Spirit who is substantially inherent in Him, and is His own Spirit. Yet He is anointed for our sake, and is said to receive the Spirit as man, not to provide for Himself the participation in divine goods, but for the human nature, just as we have already taught beforehand. When, therefore, the divine evangelist says to us: "For the Spirit was not yet [given], because Jesus was not yet glorified," let us understand him to mean the total and complete indwelling of the Holy Spirit in men.

VII, 40. *From the crowd, therefore, when some heard these words, they said: This is truly the prophet; others said: This is truly the Christ.*

They marvel at His boldness of speech as befitting God, and seeing His words are no longer appropriate to human measures, they take recourse to the memory of the Law, as it had already foretold concerning Christ, and said that a prophet would arise similar to the all-wise Moses, who was destined to relay the words from God to Israel. For so says God somewhere concerning Him to the holy Moses: ^B "I will raise up a prophet for them from among their brothers, like you; and I will put My words in His mouth, and He shall speak to them according to all that I command Him." ^C Therefore, from the quality of the words and the greatness and magniloquence of the expressions, it is clear to them that He who was foretold in the Law has now appeared. For to whom is it fitting to say: "If anyone thirsts, let him come to Me and drink," and, "He who believes in Me, as the Scripture says, rivers of living water shall flow out of his belly," if not to Him who is God by nature, and this was Christ? Even if the Jews, thinking insignificantly of Him, call Him simply a prophet, not knowing the preeminence of Emmanuel above all, but measuring Him by the standard of others, and very ignorantly expounding the doctrine of the Law here, they suppose Christ to be someone other than the prophet foretold in the Law. And it is no wonder if the populace does not have knowledge of these things, when that God-opposing crowd of arrogant Pharisees is itself seen to be suffering from the same disease of ignorance as the populace. ^D For once, rebuking the blessed Baptist, they said: "Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?" For since two were expected to come—namely, the prophet according to the Law, I mean Christ, and Elijah—they were inquiring about three, supposing the prophet to be someone other than Jesus. Therefore, that which was said by the prophet Ezekiel is aptly applied to them: "As the mother, so is the daughter; you are the daughter of your mother." For the populace suffers from the same diseases as those who have been chosen to lead. However, it should be noted that it was closer for the people to believe, and to be persuaded by the Savior's words to receive Him; but since they were destitute of the instruction and guidance of their own teachers, they went into many winding paths of thought,

^A some calling Him the Christ, and others the prophet, and believing even then. For that which truly lay before them held some impression of a mind already fixed, and introduces a suspicion of faith already received.

But others said: "Does the Christ come from Galilee? Has not the Scripture said that the Christ comes from the seed of David, and from the village of Bethlehem, where David was?"

The Jews do not make their inquiry concerning Christ without labor. For they are found to be going through every thought, and by various reasonings they gather the apprehension of the truth concerning Him. For having already admired Him through His words, and having received the surpassing boldness in His teaching ^B as a guide to thinking something great about Him, they even search the divine Scripture itself, thinking they would find from it the most unerring judgment about Him; for the matter is by nature such. That He is of the seed of the thrice-blessed David, and will be manifested in Bethlehem of Judea, they have believed, being obviously persuaded by the prophecies concerning this. "For the Lord swore the truth to David," says the wise Psalmist in a certain place, "and He will not frustrate him. Of the fruit of your loins I will place upon your throne" (Ps. cxxxi, 11). And the prophet Micah says: "And you, Bethlehem, house of Ephrathah, are small to be among the thousands of Judah. For out of you shall come forth for Me to be ruler of Israel, and His goings forth ^C are from the beginning, from the days of eternity" (Mich. v, 2). Yet the unguided opinion of the Jews was wandering, and was mistaken concerning Christ for the sole reason of Nazareth, which is situated in Galilee, where the common account has it that the Lord was brought up. For one of the holy evangelists says this: "He came to Nazareth, where He had been brought up" (Luc. iv, 16). But not knowing that He was indeed born in Bethlehem of Judea from the holy Virgin who was of the seed of David—for the race was of the tribe of Judah—they fall from the truth and miss the saving reasoning, merely from the fact that the Lord was brought up in Nazareth.

VII, 43. "A division, therefore, occurred in the crowd because of Him."

They contend in vain, and are split into different ^D opinions, some asserting Him to be the prophet, others the Christ. And the cause of the discord that arose from this is their not knowing Christ, nor being able to discern the accuracy of the sacred Scriptures; for otherwise, believing Jesus to be no other than the prophet in the Law, they would have desisted from that untimely dissension.

VII, 44. "Some of them wanted to catch Him; but no one laid hands on Him."

Those sent by the chief priests and Pharisees

considering this dissension of the crowds among themselves a convenient opportunity for their daring attempt, thought that it would be easier somehow to prevail upon them to take Him away, no longer jealous over what might happen to Him, but having become, as it were, the cause of war and sedition, and sure to rejoice at the insult offered to Him. Yet no one laid hands upon Him, not out of any reverence for Him, and certainly not because they threw the bridle of piety over their rage, but because they were deterred from their enterprise by His power alone; for He was reserving the time when He would suffer for our sake to its own proper season. In truth, that conspiracy of the Jews was at last restrained by a divine inhibition. For it was not fitting that they should undertake a premature slaughter, but, however impious they were, they had to await the time of their impiety.

VII, 45. "The ministers therefore came to the chief priests and Pharisees, and they said to them: Why have you not brought Him?" Since those who had been sent to catch the Lord were able to perform none of the things they had been ordered to do, they returned to the leaders. The latter are not a little troubled at the return of the ministers, because they did not see the One whom they sought being brought; for since they believed that what they had persuaded themselves of had already been accomplished, they are struck with no small distress, and not without reason. For since Christ was an object of admiration on account of His enormous miracles and the excellence of His speech, they were pining away from their acquaintance with Him; furthermore, they were in no little fear lest, being finally approved by the people of the Jews, He might slip out of their hands. And when they thought that this had occurred (for suspicion is prone to believe the worst), they inquire eagerly, saying: "Why have you not brought Him?" For what has prohibited you, they say, from carrying out into effect the things that seemed good to the rulers? We are, somehow, more hasty to learn all things, and sometimes do not distinguish what is harmful, but from a headlong desire and regarding those things which we avert our faces from, we judge immediately.

VII, 46. "The ministers answered: Never has a man spoken like this." ^C It is truly very fitting to speak regarding Christ our Savior: "He who catches the wise in their craftiness" (1 Cor. 3:19). For behold, behold, as it is written, He has frustrated the counsel of the wily (Job 5:13), and has shown the whole nature of things to be turned in the opposite direction, everywhere convicting the baseness of the leaders and the impiety of their ways as weak and reckless, not shrinking from fighting against God. For the chief priests and the Pharisees, fearing lest the Jewish people might be captivated by the words of the Savior, send out their satellites to arrest Him, thinking that by Christ being removed from their midst, they would be liberated from all anxiety concerning Him. But, that which they feared having happened to those who had been sent, they return, and thus even the leaders are forced against their will to hear the very thing that seemed likely to bring them horror, and contrary to their intention and expectation they hear—

"Never has a man spoken in this way." ^A Since they say such things in their defense for not bringing the Lord, come, let us broaden the words said by them into a discourse, everywhere taking care for the clarity of the things being demonstrated. For if we take delight in learning the holy Scriptures, says he, if we boast that we have been instructed in the divine laws, if we admire wisdom as something of the goods that are above the world, why then do we, acting impiously, pursue him who is so wise, and why do we commit no small injustice against him, which we ought not to do at all, and to whom we should rather owe singular love; indeed, why do we submit our own heads to the penalties established by the law, desiring to kill an innocent and just man without cause? We will consider that such a thought as this likely fills the words of the ministers. But I myself think that they were revolving something even sharper in their minds when they said: "Never has a man spoken in this way." For they are all but saying: You act unjustly in accusing us now for having been unable to bring to you the one you seek; for how could anyone use force upon one who, if we look at the speaker, is endowed with a divine nature? For he did not speak as a man, nor were the words that came from him befitting a man, but they were rather suited in an irreproachable way to God according to his nature. For let someone say, if he remembers, say they, which of the holy prophets ever called himself a torrent springing up, or who ever dared to say: "If any man thirst, let him come to me and drink"? And when did the great Moses ever say to us: "He who believes in me, even if he dies, will live; rivers of living water shall flow out of his belly"? But we heard him speaking these things. He was therefore by nature God who ^B boasts with such security above the lot of man; and as for the attempt to seize by force and necessity the one who is above creation, who would not say that this is most dangerous? Or how could he have been seized by us, even unwillingly, he who is as far above us as God is set above men? Therefore, the ministers set forth an evident proof that the Lord is God by nature, in the phrase: "Never has a man spoken in this way." And thus the enemy of God is struck from every side, and by those very things through which he thinks he is accomplishing his desire, through these very same things he is unwittingly slaughtered.

"The Pharisees answered them: Are you also led astray?"

It is likely that the ministers clung quite tenaciously to Judaism, as they were always in attendance upon the Pharisees and had imbibed a common opinion with them, and were always being irrigated by the words of the leaders, and were persuaded to think these same things as those they were always with. But since they had returned without having brought the Lord, and were struck by what was against their expectation, and were late and barely beginning to admire one whom they ought not to have hated in the beginning, and thinking that all the others were being persuaded by them, with much anxiety they say: "Are you also led astray?" For understand how ^C they show that they are in despair regarding the people through these words. As if now[... next page begins]

the rest of the multitude, those who were not more steadfast, had been led astray, they make their fear for the ministers a pretext. "Let us grant," they say, "that the rest of the common crowd, who are unversed in the holy Scriptures and not strengthened by any association with us, have thoughtlessly clung to him and been caught up by his words and deeds. But you, how could you have been deceived? What is it that turns you away from our affection, making you accustomed to the same incredulity and stubbornness as we have?" For the speech of the Pharisees seems to me to hint at something of this kind. ^A VII, 48. "Have any of the rulers or the Pharisees believed in him? But this crowd that does not know the law is cursed."

They fall back into their habitual arrogance, casting the reproach of ignorance upon those who admire Jesus as he performs miracles and teaches things worthy of God, while they alone arrogate to themselves the crown of skill in the laws and knowledge of the divine Scriptures. But because those who rightly admire these things do not assent to them, they imagine themselves to be endowed with every virtue. As if the law indeed commanded one to censure things worthy of admiration, and to judge the reverse for those lying beyond wonder, they are not a little dismayed in spirit, raving and prone through great levity to all manner of ignorance. And yet, from that very source where it would have been better for them to recognize the now-present Jesus, they are caught harming ^B themselves and are "making their yoke heavy" according to the writing. "For claiming to be wise, they became fools." Yet it would have been by far better to admit they were ignorant of the law than to profess they knew it exactly, and yet, while treating Him who is preached by the law with contumely, to entangle themselves in more grievous punishments and unavoidable evils. "For he who knew the will of his master," He says, "and did not do it, shall be beaten with many stripes; but he who did not know, and did not do it, shall be beaten with few." ^C Therefore, while they make a display of the knowledge of the law, they accuse their own rebellion and stubbornness; they mock the multitude as ignorant and therefore captivated by the miracles of our Savior; and since they cannot move them from their proposed opinion by an explanation of the law, they call those who are ready to understand "unlearned." For this is the custom always with the more unlearned among teachers, who, having nothing to say to the matters under inquiry, wrathfully repel the searching examination of those who ask for precision, and they deem those who believe to be "cursed," when it would be more ^D just to say this of themselves. For it is much more fitting for the disobedient to be "cursed," since the lawgiver has spoken clearly concerning our Savior Christ as a prophet: "And it shall be, the man who will not listen to whatever that prophet shall speak in my name, that soul shall be destroyed from out of its people."

Nicodemus says to them, he who came to Him by night before, being one of them: "Does our law judge a man, unless it first hears from him, and knows what he does?" ^A Nicodemus is one of the leaders, and is numbered among those who have obtained authority, yet he is not completely unbelieving, nor is he altogether struggling in the madness of those others. He is already pricked at heart, and though he does not yet possess love for Christ, he is quietly being shamed by the reproof of his conscience. He is pricked at heart—because, as I think all have learned (since the blessed Evangelist has clearly stated this at the beginning), he came to Him by night and clearly affirmed that He had come as a teacher from God, and that no one could perform such signs unless he had God with him. Since, therefore, Nicodemus, along with the common people, admired Jesus, he is stung by the fact that he is called "accursed" along with them. For it is difficult for people to restrain themselves in matters that go against their own conviction. ^B Being moved by this, he repays them with an equal insult—not yet openly, but expressing his mind with probability through arguments derived from the Law, without making his indignation entirely plain. For the Law, he says, commands those who judge in each of the matters being investigated to inquire accurately and clearly whether this thing has occurred, whereas you, on the contrary, condemn those not yet summoned to trial, and before hearing any words from them, you pass judgment with such haste. You, therefore, he says, are more truly accursed, as you despise the Law. For it is written: "Cursed is everyone who does not remain in all things which are written in the book of this Law, to do them." ^C By the fact that he again expresses indignation that the Pharisees condemn the multitude merely for admiring Jesus, he makes it clear that he agrees with the believers. For while still suffering from a detrimental sense of shame, not having yet tempered his boldness with zeal, he does not allow his inner faith to be seen naked; but, wrapping it in hypocrisy as if in a garment, he is not yet discovered to be favoring Christ; nevertheless, he is suffering from a grave disease. For we ought to believe without any hesitation, glorying rather than being led by shame, and bearing outward openness of speech, casting away servile hypocrisy. For this reason the wise Paul also determined this: "A worker must be unashamed, rightly dividing the word of truth." And he himself says somewhere, showing the virtue shining forth in himself: "For I am not ashamed of the Gospel; for it is the power of God unto salvation to everyone who believes." ^D Nicodemus therefore spoke—for I return to my digression—with bitterness. For what cause would he alone stand against the voices of the Pharisees, although many were partners in that murderous conspiracy? But it is now clear to everyone that, since he was numbered among those who admired Christ, he declares those to be accursed who, in a manner least fitting, impiously bring the curse upon those who have deserved no such thing.

^A

VII, 52. They answered and said to him: Art thou also a Galilean? Search the Scriptures, and see that out of Galilee a prophet does not arise.

Since thou art a Jew, they say, and a native, why do you adopt the ignorance of the Galileans, and why do you strangely follow an absurd opinion together with those who are utterly unacquainted with our affairs? And since you are significantly well-versed in the sacred Letters and in the ordinances of the Law, why does it escape you, they say, that a prophet is not to be expected from Galilee? Such is the aim of the words of the Pharisees. However, one must consider this again: for they, who disparage the crowds as being ignorant of all that they ought to know thoroughly, and who denounce them for having very great ignorance, and who haughtily call them unlearned, are caught suffering from a worse ignorance, and differ in no way from that ignorance of theirs. For the common people, having received the miracles of Christ, and having gradually gathered faith in him, sometimes were saying: "When the Christ comes, will he do more signs than those which this man does?" But then, drawing back again from that upright opinion, they were deceived by Nazareth alone, which lies adjacent to Galilee, where the holy Scripture reveals that the Lord was brought up. And so they said: "Does the Christ come from Galilee? Does not the Scripture say that the Christ is to come from the seed of David, and from the village of Bethlehem, where David was?" But the rulers, laughing uncontrollably at the ignorance of the common people, and for that reason calling them accursed, understand nothing more than they do. Behold, for they themselves say: "Search, and see that out of Galilee a prophet has not arisen." To whom one might rightly say: O you who grant ignorance to no one, coarse and harsh as you are, where is the arrogance of your pride? Where is a trace of wisdom in you? Where is that understanding which is appropriate for those skilled in the Law? For there was no need to be in doubt about Christ, but rather to believe God who said about him to Moses: "Because I will raise up a prophet unto them from among their brethren, like unto thee." But that phrase, "from among their brethren," how could it not mean from among the Jews, and from Jerusalem? Moreover, you will not need accusers from outside, but you yourselves will be refuted by your own lack of understanding. For when our Saviour Christ was teaching, and had said expressly that "I have come down from heaven, not to do my own will, but the will of him who sent me," you were at that time devising things altogether cruel, and with no small madness added, you said again: "Is this not the son of Joseph, whose father and mother we know? How then does he say that I have come down from heaven?" Therefore, he whose father and mother you openly confessed that you knew, you certainly acknowledged that this one was from the root of Israel. How then do you say that he is a Galilean, he who is from the Jews? How an alien, who is from Israel? For the fact that he was brought up in the region of Galilee, and dwelt there for some space of time, does not altogether exclude him from being, in his lineage, a Jew, even if he came from the region of the Galileans into the region of the Judeans. Therefore, it is foolish for the Pharisees, who seem to themselves to be wise, to speak of [him... ^{B C D}

our Savior Christ, that a prophet has not arisen from Galilee. For it would have been better to inquire how one who is from the Jews might be a Galilean, and thus subsequently to consider the upbringing which had been in Nazareth, and not because of this to turn away from believing. And it must be observed again that, since they were in no way able to find fault with the miracles from him, even though they were whetted to the highest degree of enmity, they contradict him on the basis of the region alone, since he was from Galilee according to the suspicion they held. Since, therefore, the suspicion that had arisen for them from this source was dissolved, faith would henceforth be indubitable, if only they were wise.

Then again Jesus spoke to them, saying: ^B

(1) VIII, 12. Again, therefore, Jesus spoke to them, saying: Ego sum lux mundi.

As we were saying, it was fitting that Jesus should have spoken words consistent with those things written concerning the feast, when on the last day he stood crying out: "If anyone thirsts, let him come to me and drink," as he was mindful of the saying of Moses concerning the torrent; so now, too, at the proper time, he provides this explanation, which is also owed to the nature of the things themselves. For because he saw the teachers raving along with the crowds, and those who laugh suffering from similar things as those who are laughed at, and all of them baptized, as it were, in the night of ignorance, and attempting to search out the mystery concerning him but discovering absolutely nothing, he brings into the midst the cause of their lack of understanding, as it were, by crying out: "I am the light of the world." "You who go through," he says, "the whole of the holy Scripture, and think that you are carefully ^C examining the things spoken through the prophets concerning me, you have strayed far from the way of life. And it is no wonder; for there is no one among you who reveals mysteries and illuminates the whole world like the sun, shining into the hearts of those receiving him. And it is necessary for him who does not have in himself the divine and intelligible light to walk entirely in darkness, and for this reason to stumble into many absurdities. That the Only-Begotten is light by nature, as having shone forth from the light that is by nature, namely from God and the Father, has been shown by us at length in the first book, when the stated verse was set forth: 'The light was true.'"

It must be observed, furthermore, that he says he is the light not specifically or exclusively of those from Israel, but of the whole world, and he says that this is most true for this reason. For we ^D say that it is he who has infused intelligible light into the whole of nature, and, like the sowing of a seed, implants understanding suitable to every human being called to birth, according to what was said about him: "The light was the true, which enlightens every man coming into the world." However, I think that something bitter [or `hidden'] is buried in the word. For if... [alt-version omitted]

^A one only had to say, "I am the light," he would have satisfied the need; but since he added "of the world," I suspect that he wishes, even now, to hint at something of this kind. For God was known only in Judea, and his name was great only in Israel, while a deep darkness covered the rest of the whole earth, no one in the world possessing the divine and heavenly light, except for Israel alone. But just as at that time, when all the nations of this world were excluded from the knowledge of God, and were as if placed in a particular order of their own, the people of the Lord were born—his portion, the line of his inheritance, Israel—so again, when the intelligible sun has been moved over the whole world, and the light has departed from those of Israel and has been transferred ^B to the nations, Israel was found outside of all things. Indeed, for those who awaited the light, darkness came; according to that which is written, those who waited for light walked in the night. It is not, therefore, without reason that the Savior, speaking to the Pharisees, says: "I am the light of the world." For he aptly threatens that he will rise up from Israel and transfer his grace to the whole world at last, and spread the ray of the knowledge of God to others. And it must be observed how, although he is seen by his listeners as a man and in the flesh, he does not say "the light is in me," but "I am the light," so that no one might divide Christ into a duality of sons after the dispensation of the incarnation. For one is the Lord Jesus Christ, as Paul says, both before the flesh and with the flesh, and he is one and alone in truth, the Son, the Word from God the Father; and when he became man, that temple which he assumed from the woman was by no means mutilated: for it is his own body, and to divide Christ at all after the incarnation, according to the principle of filiation, is not free from impiety. ^C It must be known, however, that although we say he has been incarnated, we do not signify that the Word of God is clothed only in flesh, but that in the name of the flesh we denote the whole man.

*He who follows me will not walk in the darkness, but will have the light of life.*

He again urges them from every side to love to grasp what is profitable, and to prefer to be instructed by his commands rather than, by choosing to follow their own ignorances, to be deprived of eternal life itself. Furthermore, he demonstrates how great a benefit is about to come to those who believe in him: for he is good by nature, and wills that all men be saved and come to the knowledge of the truth. But because, as God, he knew that they would again contradict him, he shapes his discourse with an older image of events, and clearly declares from those things which happened to their ancestors that it will be entirely to their own great benefit ^D if they choose to follow him. Therefore it is written concerning those from Israel that he led them in a cloud by day, and all the night in the illumination of fire. For when they were traveling through the wide desert, going toward the land of promise, a cloud by day, since God so willed it, shaking off the heat of the sun, hung over their heads like a canopy; and at night a pillar of fire, battling with the darkness, led them, and when they followed the fire as their forerunner and guide—

they escaped wandering and were borne straight toward the promised land, caring nothing at all for the night or the darkness. Such is he who follows me, that is to say, walking in the footsteps of my teachings; he shall in no way be in darkness, but shall gain the light of life, that is, the revelation of the mysteries concerning me, which is able to lead him to eternal life. But the Lord, as a cautious craftsman of words, does not provoke the already swelling and savage Pharisees by telling them nakedly and simply that they shall remain in darkness and die in their own perversity; rather, he is found to express this in another way, turning the power of his utterance toward better things. For through the very words by which he promises eternal life to him who has chosen to follow him here, he implicitly signifies that those who have refused to follow him shall suffer the deprivation of the light that is able to lead to life. ^B For is it not manifest to all, and beyond doubt, that for those who do not care for their own well-being, the contrary must necessarily ensue? The word of our Savior was therefore true, and that which was skillfully arranged through his art was in no way ambiguous.

VIII, 13. *Then the Pharisees said to him: You bear witness of yourself; your testimony is not true.*

The Pharisee is dull and slow-witted, and exceedingly difficult to lead to the point of being able to discern the divinity of the Lord; he wanders again because of the flesh, and imagines nothing beyond the things that are seen. For seeing him using words greater than human, and having heard most god-befitting discourses, he still conceives of him as a common man, not looking toward the manifestness of his divinity, nor opening the eye of his understanding to contemplate ^C Emmanuel. For to whom would it be fitting to say, "I am the light of the world," unless to the one and only God by nature? Which of the holy prophets dared utter such a voice? Who among the angels has spoken such a word? Let them prove it to us from the entire holy and divinely inspired Scripture that we peruse, and from the sacred and divine oracles that we investigate. But, setting aside every necessary argument, they think it appropriate to contradict, and they eagerly rush toward that which alone they know precisely—I mean the charge of fault-finding. For they disparage him as not being the light of the world, accusing that which was spoken by him and asserting that his testimony is not true. For they are wise at doing evil, ^D but they have not known how to do good, and they suppose, in a very spurious manner, that they can overthrow his testimony based on the bare and sole custom among us, not attempting to invalidate it from the decrees and statutes of the law. For let them teach us again, where does the law say that the testimony of someone concerning himself is invalid? For it is indeed somewhat burdensome and at times unendurable for people that anyone should, as it happens, testify to his own exceptional qualities. And indeed, the most wise author of the Proverbs says: "Let your neighbor praise you," he says, "and not your own mouth; and a stranger, and not your own lips." But that which someone has testified concerning himself is not immediately from the truth un-

-^Ajustly judged to be false. Let one of the Pharisees, I say, come into our midst, and later let him teach us what we ought to do about the blessed Samuel, who witnessed to the finest things concerning himself. For he is found somewhere when he is answering those from Israel, and saying: "The Lord is witness among you, and His Christ is witness today on this day, that you have not found anything in my hands." But if the law forbade anyone to testify concerning himself, tell me, how did Samuel count it as nothing, even though the divine Scripture says concerning him: "Holy were Moses and Aaron among His priests, and Samuel among those who call upon Him. They were calling upon the Lord, and He was listening to them; He spoke to them in the pillar of cloud. They kept His testimonies and His commandments that He gave to them." Do you see that he is joined with the blessed Moses as having a virtue running alongside his own, and as an accurate observer of the law he is testified to through the Spirit? How, then, did he transgress the law by testifying concerning himself, one might say? But he did not transgress it; for he is testified to as keeping it, and he has testified concerning himself. Therefore, the law does not forbid any of those who exist from testifying about themselves. And what shall we say in addition to these things, when we hear the blessed David saying: "O Lord my God, if I have done this, if I have repaid evil to those who repay evil to me"? But also the blessed Jeremiah says to this effect: "O Lord Almighty, I did not sit in the council of those who are playing, but I was afraid before the face of Thy hand." And Paul, the most wise, although he was educated according to the strictness of the ancestral law, as he himself also testified somewhere, "For I am not conscious of anything in myself," ^C plainly cries out. Let the Pharisee, therefore, say concerning each one of these: "You testify concerning yourself; your testimony is not true," even if it is especially open to those who do not refuse to reproach the Lord of all things, to look for the worst against others. But we say this, taking it up again, that the objection which the Pharisees draw from the legal precepts is not necessary, but is taken solely from inveterate custom and a certain agreement of manners, and composed by a desire to rebuke, which deceives those who are already looking up to them and have been led to believe. For they tear apart the one who says what is true as if he were not saying it, and corrupting the faith of the sayings, they do not even say it is the true light, out of this impious chatter creating ruin upon their own heads. ^D miserable ones, those who are already admiring them and have been persuaded that it is right to believe, are deceived. For they disparage him as if he were not telling the truth, and they say things that are against the truth, corrupting the faith of what was spoken just now out of the defamation.

VIII, 14. Jesus answered and said to them: Even if I testify concerning myself, my testimony is true, because I know from where I have come and where I am going.

That which is according to nature and truly he who says he is the Christ, "For I am the light of the world," he was plainly calling out, [yet] the reckless crowd of the Pharisees thought he was lying. For they did not understand, being bereft of understanding, that when someone declares to us his own nature, and what [he possesses]—

^B by essence subsists within them, we should not suppose they do this out of a desire for esteem, nor shall we say they are hunting for empty glory, but rather that they are simply explaining what they truly are.

For example, let us say again on this point: When an angel says, indicating his own nature, "I am an angel," and even when a man says the same thing to demonstrate what he is, "I am a man"—and if one were to attribute a voice to the sun, and he, teaching the property of his own nature, were to say, "I, traversing the heavenly circle, offer shining light to those on earth"—no one would think he is testifying to himself of things not present; rather, one would reasonably judge that he is showing what he is truly, by nature.

In the same way, I think, regarding our Savior Christ, even if he says he is the light, he will say what is true, and none the less will he be convicted of boasting from without. Therefore, the multitude, living in ignorance and not understanding Emmanuel, suppose him to be vainly boasting; they fasten their teeth upon him maliciously, as if he were one of us, and they do not recoil from saying to him who does not know how to lie, "Your testimony is not true," for "no deceit was found in his mouth," as it is written. But they had to be, again, very far astray from the truth, and to have departed from the proper reasoning, wrongly attributing to him who is from above and begotten of God the Father, the love of lying, impiously.

"For my testimony is true," he says, "even if I testify about myself." For among men, because of self-love, it is sometimes seen that they desire to bear witness to themselves of the finest things, even if they do not happen to possess them. For by nature, one is prone to vice; but in me, he says, the ability to suffer such things is not present, for I am from the earth. I know whence I am; that is, Light of Light, and true God from true God the Father, having a nature immune from all infirmity. For even if I became man, he says, because of my love for mankind, I shall not for this reason be found lacking in divine worth; rather, I remain what I am by nature, that is, God. And there is a clear proof of this: knowing "where I am going"; for I shall ascend into the heavens to the Father from whom I am, which, I think, one might say is not fitting for a man, one of us, but for him who is by nature God, even if he has become man.

Therefore, "I know whence I am" hints at the Son being from the Father by nature; but "Where I am going" is a demonstration of divine power. For he ascends as God above the heavens, as Paul says; yet it contains within itself a certain threat, though a little obscurely, fitting for the impiety of the Jews. For he signifies by these words that he will soon depart from their entire race and leave them bereft of divine light, in ignorance and deep darkness, which he seems to have declared to them more plainly and clearly in other places: "While you have the light," he says, "walk in the light, lest darkness overtake you."

VIII: 15. You judge according to the flesh, I judge no one.

With most excellent gentleness, the Lord of all again ^D performs...

^A His works, for He does not requite those who blaspheme Him with equal measures, although He knows they deserve to undergo bitter punishments; but, imitating most excellent physicians, I think He should be admired even in this. For physicians often set at naught the fastidiousness and contempt of the sick, and with patience and tolerance apply the aid of their art, hiding those things that are wont to bring sadness, and when they are attacked with insults, explaining things that contribute to the recovery of health, they persuade them to take the salutary remedies and reveal the cause of the disease. Our Lord Jesus Christ also endures those who curse Him, and when reviled, He benefits them; He binds the wounds of those who offer injuries. But He also very clearly reveals to them from whence it happened to them to suffer from this disease of unbelief within themselves. "For you," He says, "judge according to the flesh," that is to say, you err, since you look only to this flesh, although you ought to have attended much more to the greatness of the works. But because you believe Me to be one of you, for the reason that I am clothed in your flesh, you wander far from the truth, and not perceiving the deep mystery of the incarnation, you mistakenly condemn Me, since you say that the Truth Himself lies. But I, for the present, will refrain from judging you, and will defer it until the final time: "For God did not send the Son into the world to judge the world, but that the world might be saved." ^B I think indeed that the question has been answered not unwisely; but it will be permitted to us to pursue another method of explanation, for those who investigate the matter as subtly as possible. "You," He says, "judge according to the flesh; I judge no one." Since you can rightly find nothing to reprove in My miracles, He says, you despise Me solely on account of the flesh, and because I am seen as a man according to your judgment, you hold Me in no regard through the height of impiety. But I, He says, will not condemn you for this reason, nor because you are men by nature will I have no regard for you, nor, for that reason, will you pay the penalty to the Judge. I do not accuse nature, I do not condemn My own works; I say there is no fault or crime in man in so far as he is man. But you indeed consider Me to be nothing on account of the flesh, and therefore you condemn Me; but I do not think so of you, but, knowing that man is a great and precious thing, ^C although he is from the earth, I emptied Myself, taking the form of a servant, and became man, although I am true God and in the form of the Father; for which one thing I am now condemned by you, although I Myself judge no one on that account. "And yet," He says, "even if I do judge, My judgment is just and true, because I am not alone, but I and the Father who sent Me." Could one, therefore, anyone who thinks against the dogmas of the Church will say, rightly judge on this account alone, because the Father is present to Him when He desires to judge? But with this being laid down thus, and being truly so, what further prevents us from saying that the Son is in a certain way guided to right reason by the counsel of the Father, not having this perfectly, although of Himself beyond any reproach ^D

^A can He perfect it? What then shall we answer to their objections? Impious is that opinion of yours, whoever you may be, and especially consistent only with the irrationality of the Jews. For the Son does not say this as if He did not have from Himself the power of judging rightly—for the Psalmist himself will prove this of Him, saying in the Spirit: "God is a righteous judge." That there is no other judge besides Him, He Himself will be our witness in the Gospels, saying: "For the Father judges no man, but has given all judgment to the Son." Did God and the Father, then, give the judgment to Him as to one who does not know how to judge rightly? But it would be the height of folly to think thus of the justice of the Father, and this is the justice of the Son. For the Father knows His own offspring, and has given Him the power of judging, and by giving it, He openly bears witness that He is able to judge righteously. It is manifest, in fact, that the Son does not say the Father will judge with Him as one conscious of any weakness in judging rightly, but ^B this question brings forth a certain contemplation from the series and order of what preceded. We shall clearly state, therefore, what it means. You, He says, leaders and teachers of the Jews, have made the worst and most iniquitous judgment concerning Me; for you account Me as nothing on account of the flesh alone, although by nature I am God. But I, when I begin to judge concerning you, will not pass such a sentence upon you; for I shall not think that you ought to be punished simply because you are men by nature. But rather, having the Father as an assenter in all things, I shall condemn you for just causes. And for what reason? ^C Certainly because you did not receive Him who came from heaven sent by the Father, and who has been traveling hither for the salvation of the world, and you ceased not to assail Him with revilings and injuries, and because of the flesh you set Me at naught, having utterly trampled upon the Law. For where, tell me, does Moses command one to condemn another because he is a man by nature? Therefore both your judgments and your thoughts are unjust; for you do not have the Law to support you, but you dare all grievous things, not having the consent of the divine will. I indeed do not act so: for having the Father in Me in a certain way as a companion and assenter, I judge most righteously, condemning your whole region to desolation and ruin, and casting forth from the kingdom of heaven itself those who, ^D while He was wishing to save them, and had come in the form of a man for this very cause, were driven by such madness against Me.

VIII, 17, 18. "And in your law it is written that the testimony of two men is true. I am One that bear witness of Myself, and the Father who sent Me bears witness of Me."

Having spoken of God and the Father as about to judge and condemn with Him those who are impious towards Him, He also [turns] to another...

useful point. For, He says, what I am by nature, I shall not hesitate to declare. For I am the Light of the world, and I would not seem to be boasting at all. For I am not proud of foreign prerogatives, but of those which inhere in Me substantially. But, saying these things not because I seem to be an unworthy witness to you, in order to gain your assent and faith in the truth—since I am also alone and have borne witness to Myself—I shall take as a fellow-worker and a fellow-voter in my prerogatives God and the Father. For He performs miracles with Me, He says, as you see, and works together. For inasmuch as it concerns human nature, I could do nothing if I did not have the being God by nature; but inasmuch as it concerns my existing from the Father, and having the Father in Myself, and being able to accomplish all things, I confess it, and I am borne witness to by the nature of the One who begat Me. For as one having Him in Myself through the identity of the substance, I proceed ^B towards the accomplishment of all things without hindrance. For our Lord Jesus Christ has from the divine nature the power of accomplishing all things as God, even if He is seen as man; but He receives testimony from the Father, because He truly has Him as a co-worker in all things, according to that which was said by Himself: "I do nothing of Myself, but the Father who dwells in Me, He does the works." We reason, however, that the Father works with the Son, not as if He, perhaps being weak, brought in some peculiar and different power to the accomplishment of the things that are done. For if we understand it in this way, we shall concede that the power of both the Father and the Son is altogether imperfect, if at all any of these miraculous things is accomplished through both as if one were not sufficient for the need. But understanding and receiving the saying more piously, we shall say again that, since there is one Godhead in Father and Son, and an unchangeable authority and power of the same nature, the works of the God and Father will surely be the works of the Son, and again, the works of the Son will be the works of the God and Father. But He says, "I do nothing of Myself," ^C not as a minister and servant, or as one placed in the rank of some disciple, waiting for commands from the Father, or as one having been taught how to set about performing miracles; but rather, He signifies this most accurately: that, having been produced from the substance of God and Father, and like some light having sprung forth from His hidden depths ineffably and without beginning, and co-existing eternally with Him, and being the image and character of His hypostasis, He also possesses the same mind, if I may so speak, and the same power over all things. For in order to teach clearly that He is also a co-willer in all things with the Begetter, "I do," He says, "nothing of Myself." For it is the same as if He said: "I am not separated into some peculiar will which is not in God and the Father. Whatever the Father is inclined by His own nature to will and to ordain, these things surely are also in Me, ^D since I have shone forth from His depths, and I am the true fruit of His substance." And these things are indeed difficult to explain, nor is it easy for the tongue to express what cannot sometimes be grasped by the mind; nevertheless, explaining them as piously as possible, we shall find a heavenly reward.

and thus we shall keep our own mind invulnerable and unshaken by the turnings toward anything else. It is to be noted, furthermore, that by adding and saying to the Jews, "And in your law it is written," the Savior hereafter induces the Pharisees, as if by necessity, to accept the duality of persons. "For I," He says, "bear witness of myself, and the Father who sent me bears witness of me." ^A Will then the duality of witnesses, confirmed by a legal ordinance, be acceptable to you, or will you, looking again only to the slaughter aimed at me, not even observe the Law which you admire so much before others?

"They said therefore unto him, Where is thy Father?"

In this especially, I believe, anyone might very reasonably denounce the senselessness and stupidity of the Jews, and apply to them that prophetic utterance: "Behold a foolish and heartless people." ^B For though our Savior Christ often spoke to them at length, calling His Father and God in heaven "Father" both above and below, these wretches slide into such folly that they dare to say: "Where is thy Father?" For they think nothing at all of the God and Father who is in heaven, but rather look around and seek for Joseph, believing him to be the father of Christ, and thinking nothing beyond that. You see, therefore, how a people truly foolish and heartless has been justly so called; for since they are unable to lift the eye of their mind even a little from earthly things, they show to be true what was said regarding them: ^C "Let their eyes be darkened that they may not see, and bow down their back always." For the backs of irrational animals are indeed bowed down, as they have this shape by nature, and there is nothing upright in them. But the mind of the Jews also has been, in a way, brutalized, as it has always leaned toward what is below and sees nothing of heavenly things. For are we not, being guided most excellently to the account of this matter by the event itself, thinking and judging the truth concerning them? For if they at all considered the Father and God who is in heaven, how would they have sought the incorporeal One in a place? And how, I ask, by uttering most foolishly "Where is he?" concerning Him who fills all things, do they not fight against the entire divine Scripture, even though the divine Psalmist, speaking of God as far as is permitted, says: ^D "Whither shall I go from thy Spirit, or whither shall I flee from thy presence? If I ascend up into heaven, thou art there; if I descend into hell, thou art there; if I take my wings in the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me." But even God Himself, who is over all, clearly showing to us that He does not have a nature circumscribed by places, says to these very people who are so foolish: "Do I not fill heaven and earth? saith the Lord. What house will ye build me? or what is the place of my rest? Heaven is my throne, and earth is the footstool of my feet." One may therefore see that the Jews are utterly insane when they address the Savior Christ with these words: "Where is thy Father?" unless they meant him who, according to the flesh, was his reputed father.

^A Indeed, they say the Jews are impious: "Do not I fill heaven and earth? saith the Lord. What house will ye build me? or what is the place of my rest? Heaven is my throne, and the earth is the footstool of my feet." It is therefore possible for one to see through all this the ignorance of the Jews when they say to the Savior Christ, "Where is thy Father?"—unless they say such things concerning the one who was thought to be his father according to the flesh, babbling even in this. But it is likely that the Jews were also subtly implying something else. For since they thought that the holy Virgin had been defiled before marriage, they therefore reproached Christ quite bitterly, as to one ignorant of whence he is, saying, "Where is thy Father?"

VIII, 19. *Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.*

A true saying, upon which no mark of falsehood can be cast. For those who truly thought that Christ was from Joseph, or from fornication, if they had known the Word begotten of God the Father, and who for our sake became flesh according to the divine Scripture, would surely have known his Begetter as well. For the most perfect knowledge of the Father comes to the minds of the studious through the Son, just as he himself also testified somewhere, saying to God and the Father, "I have manifested thy name unto men." ^B And again, "Thy knowledge is become wonderful from me." For because we have known the Son, we have known the Begetter from him. For the concept of one is brought in through both, and the name of the Father necessarily draws with it, for men, the memory of the Begotten; and conversely, the significance of the Son accompanies the name of the Begotten. For this reason the Son is like a door and a way, leading to the knowledge of the Father. Hence it is that he says, "No man cometh unto the Father but by me." For it behooves us first to learn, as far as is possible, what the Son is according to nature, and then, as if from an image and a most perfect character, to arrive at an exact knowledge of the archetype. For the Father is seen in the Son, and appears as in a mirror in the nature of his own offspring. ^C And if this is true, as it certainly is, let the impious Arian be put to shame once again. For it is necessary that the character of his substance be similar in every reason and mode, so that he may not be imagined to be something other than what the Father is, shining forth unchangeably in the Son; and if he desires to be known and to appear in the Son, he certainly knows him to be consubstantial, and in no way inferior to the glory that is in him; for he would not wish to be believed to be in lesser things than what he is according to his own nature. But since he wills and desires this, how is it not necessary thereafter to confess that the Son is similar to the Father in every way, so that one may know the Begetter through him, just as we have already said, ascending from the image to the archetype, in order to be able to have a rightly blameless perception ^D concerning the holy Trinity. In this way, therefore, he who knows the Son knows the Father. Consider, indeed, how the Lord, by truly saying to the Jews, "Ye neither know me, nor my Father," was drawing their minds away from conceiving only human things concerning him.

^A nor indeed from imagining that he was truly the son of Joseph, who was assumed only for the sake of the economy, but rather to seek and to examine who the Word is that is in the flesh, and who is his Father by nature.

CAP. III.

That Christ was not subjected to the passion on the cross by the power of the Jews, nor by the violence and necessity of others, but that he willingly suffered it for us, that he might save all.

"These words spoke Jesus in the treasury, teaching in the temple: and no man took him, for his hour was not yet come." (John 8:20)

The most wise evangelist provides a useful apology for the saving passion, and shows that the death undergone by Jesus upon the cross was not by human necessity, nor forced by the greed of others upon him against his will, but rather that he himself, through the love he had for us, offered himself up as a blameless sacrifice to God and the Father. ^B For because it was necessary to suffer, so that the corruption, the sin, and the death that had been introduced might be overthrown, he gave himself as a ransom for the life of all. What then is the rationale in the words proposed that supports the Savior’s passion, and what is the scope of the usefulness to be brought forth from this doctrine? Hear it again. For he says that Christ did not speak these words outside Jerusalem, nor in some city of the surrounding country, nor even in an insignificant village of Judea; for the treasury stood beside him—that is, in the very heart of the temple itself—and it was in the temple that he was speaking these words. But although the Pharisees were intensely cut to the quick and were raging strangely at what was being said by him, ^C they did not apprehend him, though it was then very easy for them to do so; for he was, as I said, within their nets. What, then, was it that induced them to be still, even unwillingly, who were raging like untamed beasts? What was it that checked their rage? By what means was the murderous heart of the Pharisees enchanted? "His hour," he says, "was not yet come," that is, the season of his death was not yet present. This was not determined for the Savior by any other, nor was it cast upon him by fate, as the Greeks falsely fable—that is, by the hour, as they prattle—but was rather determined by himself by the consent ^D of God and the Father. For, being God by nature, and not at all ignorant of what was appropriate, he knew full well how long a time he must dwell among men in the flesh, and when he must depart again to heaven, having conquered death through the death of his own flesh. For it is surely manifest, I suppose, to all the wise that death could not have been brought upon the Life that exists by nature through the greed of any others. For how could the bonds of death overcome the life that is by nature? That the Lord himself also testifies somewhere, saying: "No one taketh my life from me, I lay it down of myself: I have power to lay it down, and I have power to take it again."

^A For if the time in which he was bound to undergo death were marked out by necessity from some other, how should we find it in his own power to lay down his life? For he would have been seized, and not willingly, if the act of suffering was not in his own keeping. But if he lays it down of himself, we shall see that the suffering was not in the power of any other, but in his own will only. For it was then that he permitted himself to be led away to the fury of the Jews, as they desired, when he perceived that the time fitting for death was at hand. ^B Therefore, let the arrogant Pharisee not lift up his eyebrows, nor say, puffed up by great folly: "If Christ was God by nature, why did he not escape my toils? Why did he not turn aside my hands?" For he shall hear in turn from those who love him: "Your toils did not avail so much; for it was not difficult for the omnipotent God to break through them, and to escape the snares of your impiety; but the passion was salutary for the world; the passion was the undoing of death; the venerable cross contained the overthrow of sin and corruption." Knowing this as God, he submitted himself to their unholy deeds. For what, pray, hindered you from attacking him then, when you were gnashing your teeth at him as he taught by the treasury? And if it were in your power to seize Christ, why did you not cast him into chains then? ^C And yet you were borne toward murder with an impotent mind, but dared do nothing openly. For he did not yet wish to suffer, nor to yield as if to the curb of your folly. Anyone opposing these things to the petulance of the Jews will check their insolent pride. And indeed you will rightly marvel at the holy evangelist, who clearly and opportunely shows that the Saviour was teaching these things in the temple by the treasury, yet no one apprehended him. He adds, as it were, a testimony to the words of Christ, which he spoke to the Jews when they had come to seize him: "Are you come out as against a thief with swords and staves to take me? I sat daily with you teaching in the temple, and you laid not hands on me." ^D Nor indeed would any sensible person say that he was accusing the Jews because they did not hasten the time of his suffering, nor that he was blaming them because, the convenient time having passed, they proceeded to the murder in a somewhat slow manner; but rather that he was refuting the insanity of those who thought they would be able to overcome him against his will, and to capture him by force. "I sat teaching in the temple," he says, "and you did not take me." For I did not wish it then, and even now you could not have done this, had I not of my own accord cast myself into your hands. Therefore, it was not by the force and power of the Jews that it came to pass that the Lord was delivered to death; this is to be attributed only to their impious audacity. As for everything else, it was Christ the Saviour's own simple will to suffer, that he might rescue all from death, and present those redeemed by his own blood to God and his Father. For God was, as Paul says, in Christ, reconciling the world unto himself, and having blotted out those who had fallen away from his friendship.

making amends without resentment, to what it was in the beginning.

VIII, 21. *Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins.*

That one must seize the present opportunity in which one can benefit oneself, Christ declares most excellently in these things. For to lag behind in good works, and to take counsel late regarding what is useful, is found to be of no profit, but rather to cause mourning appropriate to lethargy. Our Lord, therefore, being good and gentle, as it is written, ^B both bears with those who insult him, and even confers benefits upon those abusing him. He fittingly threatens that he will depart from them, and he says the word "I go" clearly, in order that he might imprint a keener sense upon them, and that they, reflecting within themselves that the Deliverer must not be allowed to depart with the task unaccomplished, might be spurred toward faith and might eventually be rendered more ready for obedience. Having raised his voice with that "I go," and having threatened his departure from the entire nation, he added in excellent order the harm that would come to them from that source. "You will die," he says, "in your own sins," and let us contemplate the nature of the matter, introducing a true account. For those who have not at all received him who came to us from heaven, that he might justify all through faith, how will they not unquestionably die in their ^C own sins? And those who have not admitted him who has come to cleanse, how will they not have the perpetual stain of impiety within themselves? And that he who has not been delivered, but who is still to be weighed down by the burden of sin, will die—into what does this cast the soul of man? No one can doubt. For deep Hades, I think, will receive such a one, and he will remain in long darkness; but he will also dwell in fire and flames, being rightly numbered among those of whom it has been said somewhere by the voice of the prophet: *Their worm shall not die, and their fire shall not be quenched; and they shall be for a spectacle unto all flesh.* And that they might reap the experience of this, ^D Christ called them in many ways to a speedy turning away from their customary disobedience, telling them not simply that he would depart and go away, but also necessarily setting before them how much harm they would suffer from that cause: "For you shall die," he says, "in your sins." But because he has inserted in the midst that "Ye shall seek me," and we do not find the Jews seeking him for the time being, we shall reasonably arrive at some such thought: for it is necessary for Christ to be truthful. For if, while they are still in their bodies, and deluded by the pleasures of the flesh, they have not been able to fulfill for themselves—nay, rather, the account which exists here is entirely imaginary. For in the Vatican codex it is written in a continuous, correct fashion, "and confers benefits upon those abusing him; he threatens fittingly," etc.

^A truth. For even if now, while they are in the body and still being toyed with by the pleasures of the flesh, through excessive insensibility they do not seek the Savior, yet having fallen into Hades, the wretches, and having become acquainted with the places of punishment, when they are involved in the very evils there, then indeed, then even against their will they will seek him. "For there," he says, "is the weeping and the gnashing of teeth," with each, as is likely, lamenting his former negligence and indifference regarding the good things there, and all but saying that which is written in the book of Proverbs: "I did not listen to the voice of him who instructs and teaches me." Therefore, as Paul says, "Let us fear, lest while a promise is left for entering his rest, any of you should seem to have come short of it." For it is necessary to run, that we may overtake him who draws us out of bitter slavery, not to insult him by our disbelief, but rather to accept him, and to take hold of grace, as it were, with upraised hands. ^B

VIII, 21. *And where I go, you cannot come.* He declares clearly that they will not only die in their own sins, but that they will also remain outside the good things of the kingdom, not ascending to the mansions above; for how, if they did not receive the one who came from above, could they follow him as he goes to heaven? The punishment for the disobedient is, therefore, twofold, and the account of their loss is not simple. For just as it happens to those who have fallen into bodily sickness that it is necessary at last to suffer, and to bear the terrible pains of the disease, and in addition to this, to be deprived of the goods of health; so I think, and no otherwise, that those who have been thrust down to Hades, and are being punished there in proportion to their sins, suffer the calamity of chastisement and are deprived of the hope and enjoyment of the good things. ^C Most excellently, therefore, does our Lord Jesus Christ say that they will not only die in their sins, but that they will not ascend to the mansions above. For as if with a double rope, he is eager to release them from the straits of their present ill-counsel, from every side saving what was lost, binding up what was broken, and raising up what was shattered (for these were the marks of a good shepherd, and one who gives his own soul for the salvation of the sheep). He readily promised his disciples, saying, "I will go and prepare a place for you, and I will come again and receive you to myself," showing that heaven will be accessible to the saints, and teaching that the mansions above are prepared for those who love him. ^D To those, however, who choose to disobey him, he says justly and necessarily, "Where I go, you cannot come." For who would truly follow the all-holy Christ who has not loved the purification that comes through faith? Or how could the one who is still defiled, and who has not washed away the filth contracted from his own passions, live with the Lover of mankind, the Lord? "What communion has light with darkness?" according to the word of Paul. For I think those must be holy who are eager to say to the most holy God, "My soul has clung to you." I consider that this sense is not inaptly applied to this passage as well. But if it must be weighed in various ways, and something more must be said about these things, I shall not be reluctant to do so. *Where I go, you cannot come.* Being true God, I am absent from no one, but I fill all things, and when

desirous to say to God who is all-holy: "My soul hath cleaved after thee." I think that this thought is not improperly applied even now to the passage before us. But if it is necessary to examine it in various ways as we go over it, and to say something else further upon these things, we shall not hesitate to do so. "Whither I go, ye cannot come." Being the true God, I am removed from nothing, but I fill all things, and though I am with all, I dwell most especially in heaven, living most pleasantly with the holy spirits. But since I am also a lover of mankind and the Creator of the whole universe, I did not think the loss of my own creatures was to be borne, when I saw that man had passed into utter destruction. I beheld him having fallen through sin unto death; but it was necessary now for the hand of help to be extended to him who lay low, it was necessary in every way to succor him who had fallen. ^A And thus it was consistent to save that which was lost, it was necessary for the physician to be with those in danger, it was necessary for Life to be present with those who are dying, it was necessary for the Light to dwell together with those in darkness. But it was not possible, being as you are men by nature, for you to fly up to heaven and to dwell together with Him who saves. I have come, therefore, I myself to you, having often heard the holy ones crying out: "Bow the heavens, and come down." Therefore I have come down, having bowed the heavens, He says; for it was not to be expected that you would come thither. But since I suffer myself to be with you and to dwell with you, lay hold of life more quickly, be cleansed through faith, while He is present who knows how to have mercy with authority and power. ^B For I shall depart, or return again, whither you cannot come, and even if you should seek the Giver of salvation out of unseasonable repentance later on, you will not find Him. What follows from this, let it be allowed to consider. For you shall surely die in your sins, and being weighed down by your own transgressions, you will go down sad into the prison of death, paying there the penalties for such long-standing disobedience. The Savior, therefore, being good and exceedingly loving to mankind, drives the Jews through the fear of the evils that are to come—and which they do not yet possess—toward being saved.

And he said to them: "Ye are from below, I am from above." ^C Perhaps some one of those who have a more inquisitive mind, and who are accustomed to appreciate more subtly the divine contemplations, will ask what moved our Lord Jesus Christ, when He was just now addressing the Jews and saying: "I go, and ye shall seek me," to add as something necessary: "Ye are from below, I am from above." For these things seem somehow not to agree very well with what went before, yet they contain a certain hidden economy. For since He is God and has no need, as the divine evangelist John says somewhere, that any one should bear witness concerning man—for He Himself knew what was in man, as One who reacheth even to the division of soul and spirit, and of the joints and marrows, and is a discerner of the thoughts and intents of the heart—He was not ignorant, again, of the foolish notions of the Jews, who, since a dull and sluggish mind was implanted in them, ^D when they heard the word "I go" from the Savior, thought foolishly that He would flee away either from Judea or —

^A or that He said something of this sort: "As long as I remain and live, believe, lest perhaps it happen that I may also die." For that word, "I go," when taken in a common sense, signifies this also; and it is no wonder if the Jews had fallen into such follies as to contemplate something of this kind concerning Christ. For they did not know that He was God by nature, but, looking only at the body from the earth in this, they thought Him to be a man like ourselves. And it is for this reason that the Savior, rebuking them, said: "You judge according to the flesh." Therefore, calling them away from such a childish and groveling concept, He teaches again that they are not reasoning about this as concerning one subjected to birth and decay, but rather concerning Him who was truly begotten from above and from God the Father. It is not appropriate for Me, He says, to die or to flee; for I am from above, that is to say, God from God. For He who is above all things is God. But this will be more fitting for you: for you are from below, that is, of a nature subject to death and liable to decay and fear. Therefore, do not imagine anything of this sort concerning Me henceforth, forgetting your own infirmity. For servants are not equal in dignity to the Lord, nor are those who are of the earth and from below to be compared with Him who is begotten from above and from God the Father. ^B Indeed, that the expression "from above" signifies the generation of the Son from God and the Father is clear to those who think rightly. For if "from above" is taken locally, it signifies "from heaven," but there will be nothing exceptional in the Son above the inferior creation subjected to God, if He only comes from heaven, since many of the angels, sent out for ministry, walk upon the earth and govern certain earthly things, descending from above and from heaven. And the Savior Himself is a witness to us, saying: "Amen, amen, I say to you, you shall see heaven opened, and the angels of God ascending and descending upon the Son of man." Since, therefore, angels also descend from above, that is, from heaven, why does Christ boast in vain as if it were some great and exceptional thing above creation, that He comes from above, I ask? But it is ^C easy and very effortless to perceive who the Only-Begotten is by nature, and who the angels are that have come into existence from Him. Therefore, does this "descending from heaven" not necessarily signify "from above" to us? No, but that the Son shone forth from the nature which is most high and lies above all things. Therefore, "from above" signifies, in the case of the Only-Begotten alone, that which is from God by nature, and nothing else. For while all things are said to be and exist from God, there belongs to the Son, above all things, that which is exceptional: that He exists from the very substance of the Father by way of generation, and not as created things, by way of ^D workmanship.

Chapter IV

That the Son is by nature [God]; not at all similar to the creatures with respect to the reason of His substance.

^A He showed in these things very well and clearly what is meant by "above" and what by "below." For because it was likely that the dull-witted Pharisees, unable to understand, would grasp the things said rather bodily, and would take "above" and "below" in a local sense, and would wander into many erroneous opinions from this, our Lord Jesus Christ usefully strips the Word of the covering that seemed to have been cast over it and of all obscurity, setting forth again more plainly to them what He had said enigmatically. "For you," He says, "are of this world," that is, of those below; "I am not of this world;" therefore, this is what is "above." God transcends everything that is in generation, not by overcoming with local heights and eminences (for it is foolish and altogether senseless to conceive of that which is incorporeal as being in a place), but by exceeding all created things by the ineffable prerogatives of His nature. The Word declares Himself to be of this substance, not a work, but a fruit and offspring. ^B Observe how He did not say: "I have been made from above," but rather, "I am," so that He might show both whence He is and that He existed eternally with the Begetter. For He is, just as the Father also is; and if He acts, and exists eternally with the One who is, in what manner did He not exist? Let the madness of the heterodox say. But perhaps the enemy of the truth will rise up against us, saying: "Did Christ not speak without distinction: 'I am not of the world'? By adding 'this,' He showed accurately that there is another world, an intelligible one, from which He can be." But you, O fellow, who conclude from your words that the Son must be placed among the creatures, and who think that the Creator must be placed in the number of generated things, and that by attributing perhaps an angelic and servile dignity to Him, you think you will be free from the sin of blasphemy—do you not know again, that even if you grant Him the highest rank and honor that could be conceived among the holy angels, and even if you confess that He exists above every Principality and Authority and Throne, if you believe Him to be generated [a creature], you will insult Him no less? For no proportion of excellence exists at all for the Only-Begotten over the others, as long as He is thought of as totally created. ^C For His glory does not consist in having been placed before some, but in not being generated, and rather in existing as God from God by nature. But you, on the other hand, count for us Him who shone forth from God, and who is for this reason God, among the generated things, and think Him to be a part of the world—if not of this one, then at least of another; for the difference of worlds, as far as the reason of being created is concerned, will differ not at all. Then, are you not ashamed to rank the Word who sits with the Begetter among the attendants and ministers? For do you not hear Gabriel saying to Zechariah: "I am Gabriel who stands before God, and I was sent to speak to you" (Luc. 1, 19)? And Isaiah again, that: "I saw the Lord Sabaoth sitting upon a throne high and lifted up, and the Seraphim stood around Him" (Isa. vi, 1). ^D And a wondrous thing it is—the prophet saw the Son, and called Him Lord Sabaoth himself, and introduces Him as a king surrounded by supreme powers. But that he clearly beheld the glory of the Only-Begotten, the wise man will testify

^A saying: "These things Isaiah said when he saw His glory, and spoke about Him." Therefore the divine Paul, from the fact that He sits with God the Father, and from the fact that He is called Son by nature, arriving at the most accurate understanding of the mystery, and gathering knowledge from the contemplation of it, says: "For to which of the angels did He ever say, 'You are My Son,'"—meaning God and Father—"'today I have begotten You?'" For by the word "begotten," the fact that the Son is God by nature from God is signified. And again: "To which of the angels did He ever say, 'Sit at My right hand'?" ^B Indeed, it is not to be supposed that by saying these things he accuses God the Father as if He were accustomed to doing anything unjust, or as if He dishonored the nature of the angels, when He has ordained that it should be honored in the second place after the Son. For what, someone might perhaps ask, would prevent the just and good God and Father, provided the Son is merely in the number of creatures and of the same genus as they are—inasmuch as He is made, even if He surpasses their condition by certain other prerogatives, just as they excel ours—from making the angelic nature sit with Him as well? But God and Father is not unjust, who commands the angels to stand by, and gives this dignity to their nature, while having His own Son as an assessor, because He knows Him to be God by nature, and that His offspring is not alien to His own substance. How then would He be finally made, or how would He be from the made world, and not rather positioned among those things with the true God, namely, above all things that are in the universe and are understood to have begun? ^C

Since, however, you advance as some great and invincible argument the fact that Christ distinctly said, "I am not of this world," and by this word you insist that another world is signified for us, saying that He exists from thence; let us see again whether you are not relying on rotten arguments, while merely being persuaded by your own flightiness to think and believe these things. For the word "this," or "this one," and any other pronoun of this kind that we use, is demonstrative, but not at all and necessarily significant of something else. For the blessed Baruch, signifying to us the one and only God, says: "This is our God; no other shall be accounted in comparison to Him." But if the word "this" were absolutely significant of something else, how could it be that no other would be accounted in comparison to Him? But also Simeon the righteous, prophesying the mystery concerning Christ, says: "Behold, ^D this one is set for the fall and rising of many in Israel, and for a sign that is spoken against." And to whom is it not most manifest that Simeon is using that word "this," not as calling us away from other persons, but, so to speak, pointing out uniquely Him who is already and for this purpose appointed? Therefore, when...

Christ says: "I am not of this world," He is not necessarily saying these things as if He exists from some other world; rather, by defining and positing, in a somewhat sensory way, two different spheres—I mean, that of created nature, and that which is ineffable and above all substance—He places the Jews in the sphere of created things, saying: ^A "You are of this world." But, completely separating Himself from things that have come to be, and attaching Himself to the other sphere, the sphere of divinity, He says: "I am not, He says, of this world." Therefore, by ceding the divinity to the world only in the sense of knowledge, He assigns to the world what belongs to it, while He assigns Himself to the Father who begot Him, and to that substance which is highest of all.

But, you say, God the Father will do no injury to the nature of the angels if He does not choose to honor it with those same honors with which He knows to honor the Son. For He in no way shows God to be unjust—He who distributes to each the glory that is proper to it, and that varies within creation; since, in some way, as we yield to the angels, so too do the angels yield to the Son a prerogative of honors, as to One who is better and who occupies greater honors than those in which they themselves exist.

But, ^B O excellent man, we shall again say, putting the ignorant heretic to shame, even if we are far removed from the glory of the angels, because we are far inferior to them in piety, and even if there is indeed much variation and difference in creation, and a surplus or a deficit in honors according to the will of the Maker, yet it is common to all that we are created, and in this there is nothing at all where one is superior or inferior to another. For it is nothing wonderful that an angel excels man in honor and glory, or an archangel an angel; yet we shall find that it belongs to no creature to be able to ascend to the glory of the Maker. For no created thing will ever be God by nature, nor shall the servant enjoy the same honors as the Master, nor sit with Him or reign with Him.

What measure of honor, then, will there be for the Son, being begotten as we are and from that intelligible world? What dignity befitting God? Or how shall that which is of the same kind as the creatures be raised to the same glory with God, when God says: "My glory I will not give to another?" ^C What, pray tell, expelled the devil from the heavenly courts? Was it not that he coveted an honor that was indeed appropriate to a created nature, but better and greater than his own specific measure, and for that reason was condemned? Or was it because he dared to say: "I will be like the Most High?" For he imagined that a created thing could ascend to the nature of the Creator, and would sit on the same throne with God, who holds the power over all things. For this reason he fell like lightning, as it is written, from heaven.

But you, rashly insulting us, do not fear to say that the Son, since He is from some world as we are, and is therefore a part of creation, is invited by God and the Father to sit with Him—a status of honor—and that this is not at all due to His essence, nor does it even amount to what is fitting and owed to Him. For He receives it in this way, according to your trivializations, as if it were a matter of grace that is above the creature. Far be such a sin, O good man! For we shall not hold the position that God...

^A should grant glory to angels and archangels, and even to those better than them, distinctly according to the authority and will of the all-wise God—who clearly defines the judgment for each of the created beings—and yet not believe that the Son, by nature, is among them? For He does not possess His glory as a matter of grace or as something added; but since He is of the substance of God and the Father, He is true God from God, by nature and in truth, and He is enthroned as a fellow-sitter with Him, having all things under His feet as God, and proceeding from the Father with the Father, sovereignly transcending all creatures in divine power. Therefore He rightly heard, “All things serve thee.” But since He is found to be true God on every side, it is clearly manifest that He is not from this world—that is, He is not a created thing. For to us, the world signifies the whole nature of created things, presenting the comparison as if through a part indicating the whole; just as when God, signifying that He is not of the same nature as the creature, says through the prophets: “Therefore I am God, and not man.” And not because He said that He is not a man like us should we for this reason count Him with the angels or some other created things. Rather, moving from the part to the whole, we shall confess that God is something other in nature than all created things. In this way, I think, difficult matters ought to be understood by pious men, if any should arise. For “we see in a mirror, in an enigma,” as Paul says. ^B

508 VIII, 24. I said therefore to you that you will die in your sins. ^C

Having overturned in a few words the most foolish opinion of those who were thinking those things, and having again refuted those who were babbling about Him, He returns as if to the goal initially set before His discourse, and He reveals to what great calamities they will be subject if they refuse to believe in Him any further. Now this is the best method of teaching, and one most fitting for a wise and temperate man: to bear with the ignorance of his hearers with an even temper and not to cast away his concern for them, even if they should perhaps learn the disciplines a little more slowly, but rather to repeat the same things often and to inculcate them in the same words. For since a patient farmer, having sometimes plowed the field and having expended no small labor upon it, and having performed the sowing, if he should see the seed corrupted, returns to the plow and strives to sow again into the already corrupted furrows—and he does not hesitate to do so, for one who has failed in the beginning of his purpose would not necessarily encounter the same things in the second effort—so, having practiced this habit, the divine Paul also says somewhere: “To say the same things to you, for me is not irksome, but for you it is safe.” You see how the teacher is found to be superior ^D to hesitation, and how it will often follow that those who are being taught attain safety in their conduct. Therefore, having usefully apportioned His discourse to the Jews, our Lord Jesus Christ—

^A does not at all assert that the harm of not believing in Him is something that will occur by chance; for He says that those who disobey must necessarily die in their sins, and to be dead while laden with transgressions—since He will deliver the soul of man to the all-consuming fire—is not a matter of dispute. “For if you do not believe that I am He, you will die in your sins.”

He explains more accurately what is advantageous, and establishing the mode of salvation, He thereafter indicates most clearly by what path those who proceed will ascend to the life of the holy ones and come to the city above, the heavenly Jerusalem. And He asserts that it is necessary not only to believe, but also that this belief must be in Himself. For we are justified by believing in Him as God from God, as Savior and Redeemer, and King of all, and truly Lord. “Therefore,” He says, “you will perish if you do not believe that I am He.” But regarding whom this “I am” is spoken in the prophets, it is written: “Shine, shine, O Jerusalem; for your light has come, and the glory of the Lord has risen upon you.” For I am, He says, He who formerly commanded you to walk away from the ^B diseases in your soul, and promised to provide healing out of love by saying: “Return, O children, returning, and I will heal your wounds.” I am He who spoke of granting the God-befitting kindness and incomparable forbearance of old, and for this reason crying out: “I am.” I am He who blots out your sins and will not remember them. I am, He says, He who also speaks through the prophet Isaiah: “Wash yourselves, and be clean; take away your wickedness from your hearts before my eyes; cease from your wickedness, and come, and let us reason together, says the Lord. And if your sins be as crimson, I will make them white as snow; and if they be as scarlet, I will make them white as wool.” ^C I, He says, am He of whom the prophet Isaiah elsewhere says again: “Get up onto a high mountain, you who bring good tidings to Zion; lift up your voice with strength, you who bring good tidings to Jerusalem. Lift it up, do not be afraid. Behold your God, behold the Lord comes with strength, and the arm with dominion; behold His reward is with Him, and His work before Him. As a shepherd He will tend His flock, and will gather the lambs with His arm, and will comfort those with young.” And again: “Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then the lame shall leap as a deer, and the tongue of the stammerers shall be clear.” I am, He says, He of whom it is again written that “Suddenly the Lord whom you seek shall come into His temple, and the angel of the covenant, whom you desire. Behold He comes, says the Lord; and who shall endure the day of His coming? Or who shall stand when He appears? For He comes as fire in a refining furnace, and as the soap of those who wash.” I, He says, am He who promises to offer Myself for the salvation ^D of all as a sacrifice to God the Father Himself, through the voice of the Psalmist, and crying out: “Sacrifice and offering You did not desire, but a body You have prepared for Me. Whole burnt offerings and sin offerings You did not require; then I said: Behold, I come. In the scroll of the book

it is written of Me to do Your will, O God. ^A “I am,” he says, “the very one whom the law proclaimed through Moses with these words: ‘The Lord your God will raise up for you a prophet from among your brothers like me. You shall listen to him, according to all that you asked of the Lord your God at Mount Horeb on the day of the assembly.’” Therefore, he says, you will justly perish, you who, through great impiety, do not accept me, who was proclaimed by so many saints and observed through so many miracles and works. For those who do not believe him will by no means escape punishment, since the divine Scripture has been fulfilled, and the testimonies and words concerning him, and furthermore the splendor of his works, are in agreement with the ancient prophecies.

VIII, 25. *They said therefore to him: Who are you?* Again they utter these things with arrogance and intemperate spirit. For they inquire curiously, not in order to believe once they have learned, but out of great folly they all but attack Christ. For he says, “I am,” more simply, without adding that he is God from God, nor any other thing of those that could indicate the glory inherent in him; but rather, speaking humbly and without any boasting, he says only this, “I am,” leaving what remains to be supplied by those who are eager to learn. But they fall into unrestrained madness, and with excessive pride they all but interrupt the Savior’s speech which had barely begun, and meanwhile they are wickedly angered, and after so much time ^B they ask for signs and proofs: “Who are you?” Which is as much as to say: Do you dare to profess anything greater about yourself than what we know? We know you to be the son of the carpenter, a man vile and most destitute, ignoble among us, and of no account at all. They therefore condemn the Lord as if he were nothing at all, looking only to his lineage according to the flesh, but not grasping with their minds the greatness of his works, nor that supernal and divine generation, from which it was especially possible to recognize him as being God by nature. For who else would have performed the things that befit God alone? Is it not he who alone exists as God by nature? But Christ was doing these things; therefore he was and is God, even having become incarnate for the salvation and life of all. ^C But they, led by their own frivolity and having no regard for divine Scripture, despise him for these very things for which they ought rather to give thanks, not knowing what they are saying nor of what they are asserting. Therefore, we take the “you” to be spoken with emphasis in the questioning, as if with astonishment. For they mean it is the same as if they said: You, who are nothing at all, and who are unknown to us, and vile, and from vile parents, what magnificent thing do you have to say about yourself, or what is worthy of admiration do you boast concerning yourself? For such audacity is by no means foreign to the insolent rashness of the Jews. ^D

^A *Jesus said to them: "The beginning, because I also speak to you."* I am treated with contumely, he says, although I speak unto eternal life, unto the remission of sins, unto the destruction of death and corruption, unto sanctification, unto justice, unto glory, unto the adoption as sons of God; but although I was willing to crown you with all these things, I have been accounted as naught and have been considered so vile among you. But I also suffer these things justly, he says, because I made the beginning of my speech to you, and I uttered something that could have been of use, and I purposed to save those who were about to be guilty of such great wickedness, so that in return for my wanting to save you, you have rendered a very evil recompense. ^B But this statement also has another meaning. It was fitting, he says, that I should not have spoken to you at all from the beginning, but that I should have bestowed this benefit upon those who were ready to receive the words and to bend their necks to the evangelical commandments. He signifies thereby the multitude of the Gentiles. But when we understand this meaning, we shall again observe what can be objected by adversaries. For perhaps some one of the enemies of Christ will say: "If it were fitting to speak at the beginning to the Gentiles and not to the Jews, the Son erred from his office, since he did not do this, but rather that." To whom we shall respond that Jesus does not say such things because he repents of his own or his Father's counsels, nor because the arrangement of this matter falls short of what is fitting; for God would not have deliberated on anything which could not or ought not to come to pass. But when he says, "It was not fitting to speak to you at the beginning, nor to lay among you, as it were, the foundation of the saving ^C doctrine," he is showing himself and the Father to be truthful and lovers of mankind. For behold, although they were not worthy, he bestowed the saving word upon the impious Jews, while putting the multitude of the Gentiles in the second place, even though they were better prepared to believe in him. What, then, moved him to prefer the stiff-necked Jews to the Gentiles? To them he had given the promise of his advent through the holy prophets; to them the grace was owed for the sake of their fathers. Therefore he said: "I was not sent except to the lost sheep of the house of Israel." And to the Syrophoenician woman: "It is not good to take the bread of the children and to cast it to the dogs." Therefore, Israel was honored in these things and placed before the Gentiles, though they possessed a more perverse mind. ^D But since they ignored the Lord of all and the fulfiller of what was promised to the Gentiles, the grace of the teaching subsequently migrated to the Gentiles, to whom it was fitting for the Lord to have spoken at the beginning and in the first place, not as much with regard to the promise made to the fathers, but as much with regard to the ready obedience that was in them.

"I have many things to say concerning you and to judge." As the Jews were rashly condemning him, and having nothing at all to reproach him with, merely on account of...

the lowliness of his birth according to the flesh, and for this reason saying that he was nothing, he entreated them gently. Having already said more clearly in what went before, "You judge according to the flesh; I judge no one," ^A the meaning of "judging according to the flesh" is reasonably understood in this way: Those who admire only earthly things see nothing of heavenly goods, but looking only toward the splendor of this life, they admire the rich man or those who puff themselves up with some hollow glories. But those who weigh the natures of things by the law of God consider him worthy of praise and imitation who directs his life according to the nod and will of the Creator. Moreover, the lowliness of the flesh will do no harm to the virtue of a human soul that is accustomed to doing good; and, on the contrary, the splendor of this life and of riches will bring no advantage to those who despise the laws. They judge, therefore, according to the flesh, just as we were saying a moment ago, who do not look to holiness, who are not accustomed to test a life or character, but turn their own mind only toward earthly things, and deem everyone who is reared in wealth and luxury worthy of all admiration.

You, therefore, O most senseless leaders of the Jews, although you are schooled by the law given through Moses to reach accuracy in judgment, you have condemned, on no grounds other than the lowliness of his flesh, the God who has appeared to you through many wonders. ^B But I will not imitate your ignorance, nor will I pass such a judgment upon you; for the nature of man is absolutely nothing. For what could this perishable body, which is from the earth, be? Decay, and a worm, and nothing more. But I will not condemn you for this reason, nor will I determine that you are to be altogether rejected just because you are human by nature. "I have many things to say concerning you and to judge," that is, I can reproach not just one thing in you, but many, and I shall not lie in any of them, as you do. I can judge you as rebellious, as arrogant, as insolent, as enemies of God, as ungrateful, as wicked, as pursuing pleasure rather than God, as seeking glory from one another while not seeking the glory which is from the only [God]; as having set fire to the spiritual vineyard, as not having fed according to reason the flock entrusted to you by God, as not having led them to him who is proclaimed through the law and the prophets, that is, to me. ^C Such things might the Savior say to the Jews; but by adding, "I have many things to say concerning you and to judge," he somehow threatens them that he will one day be revealed as judge—he whom they suppose to be nothing because of the flesh.

"But he who sent me is true, and the things which I heard from him, these I speak into the world."

Having dismissed the ignorance of the Jews and held their shameless insults for nothing, he returns, as it were, to the beginning, reserving the task of judging and its severity not for the present, but rather for a suitable time and ^D

for the manner of his coming; for he did not come that he might judge the world, but that he might save the world, as he himself says somewhere. Because of this, holding fast to what is fitting for him and ruminating once more upon the word that calls men to salvation, he intensifies his exhortation. For in this it is most worthy to marvel at the measure of his long-suffering and the excess of the love for mankind that is in him. On account of this also Peter writes concerning him: "Who, when he was reviled, did not revile again; when he suffered, he did not threaten, but committed himself to him who judges justly." Therefore, he says, I will spend the word now directed to you, not on those things in which it is your habit to be censorious, ^A clearly, nor on wasting time on useless things; but rather, reserving for a suitable time the task of judging you, I will hold fast to what is advantageous to you, and I will not cease from my mercy toward you, even if you, out of your mindless folly, insolently insult me. I was saying to you, therefore, a short while ago: "I am the light of the world; he who follows me will not walk in darkness, but will have the light of life." At this, you were unsuitably troubled and leapt up in your bitterness, crying out absurdly: "You bear witness of yourself; your witness is not true." To such things as these, I again say: "Even if I do bear witness of myself, my witness is true, because I know whence I came and whither I go." But if I seem to any of you to be burdensome by saying these things among you, if I am not an acceptable witness concerning the natural dignities that belong to me, "Yet he who sent me is true, and I speak to the world those things which I heard from him." I am speaking the same things, he says, as the Father who sent me; I am uttering my words in harmony with his, for in saying that I am light by nature, I am speaking those things which I heard the God and Father saying concerning me. Therefore, if I am lying, according to you, and my witness is not true, it is absolutely necessary for you to say that the Father hath lied. But he is true; therefore, I have not lied, and if you will not be persuaded by the words from me, have respect, he says, for the voices of him who sent me. For what did he say concerning me? "Behold the man, the Branch [or Orient] is his name." And again, to those who worship him: "And there shall rise for you who fear my name the Sun of righteousness, and there is healing in his wings." And to me, whom you ignorantly treat with contumely, he says: "Behold, I have given you as a testament of the nation, as a light to the Gentiles." But also, that I am a light to you was spoken by him: "Shine, shine, for, he says, Jerusalem, for your light is come, and the glory of the Lord is risen upon you." These things I heard the Father who sent me saying concerning me, and for this reason I claim that I am the light of the world; but you, because of the flesh alone, have made me small, judging not uprightly, and for this reason you dare to say repeatedly: "You bear witness of yourself." ^B Thus, that the summary of the whole purpose may be drawn together, he shows clearly that the Jews are fighting against God, and not only opposing his own words, but the suffrage and calculation of the Father. For this one, because he knows the Son

^A to be his own Son, and the Orient, and the Sun of Justice, he draws these things upon their own heads; but they reject and repudiate the truth, calling evil good, whence the Woe will deservedly attend them.

VIII, 27. *They did not know that he said to them the Father.*

The divine evangelist marvels again at the insensibility of the Jews, and with good reason. For what could be more foolish or demented than those who, having so often heard in repeated discourses the name of God and Father, still think nothing about it, although our Savior dinning it into their ears, says, *He who sent me is true.* What then is the pretext, or for what reason does the blessed evangelist say that the Jews did not know that Christ meant God his Father by these words? It is necessary to explain this. For since the Savior said to them, *If you knew me, perhaps you would also know my Father* (John viii, 19), in order that he may be found to have spoken truly in this also, he implies that those who do not know the Son do not know the Father either. For the Son is as a certain door that leads into the knowledge of the Father. And for this reason he said, *No one comes to the Father, except through me.* For as the mind, recurring from the image to the archetype, forms its conception from that which presents itself, it was therefore necessary to show that the Jews were conceiving nothing about the Father, since they were unwilling to be led by the hand, as it were, from the knowledge of the Son to the apprehension of Him. For this reason the evangelist clearly points out that when Christ said, *He who sent me is true,* the Jews did not understand that he was speaking to them about the Father. ^{B C D}

VIII, 28. *When you have lifted up the Son of man, then you shall know that I am.*

Imitating the most skilled of physicians, he lays bare the cause of the disease by which their soul was held, and wisely reveals what it is that hinders them from being quickly carried toward knowledge and faith in him. For since they were looking at the flesh and the lineage drawn from it, they thought very narrowly of him; and since that veil was drawn over the eyes of their mind, they did not know that He was God, even though he appeared as man. And therefore he necessarily urged them on with these words: *When you have lifted up the Son of man, then you shall know that I am;* that is, when you cease to think low, abject, and grovelling thoughts about me, when you begin to think of me as something sublime and raised above the earth, and believe that I am God born of God, even though I have become man for your sake and according to your nature, then you shall clearly know that I am the light of the world; for this is what I was just now saying to you. For what else, he says, could hinder him who has once admitted that he is the true God, from also [believing him to be] the light of the world;

^A For no one would truly lapse into such madness and audacity as to dare even then to say: "Your testimony is not true." For he who is by nature God and true cannot in any way lie. It is therefore most evident, even from the words of the Saviour, that if we harbor but a slight suspicion concerning him, and consider him to be a simple man, destitute of the divinity that is his by nature, we shall in any case be deservedly unbelieving, nor shall we accept him as Saviour and Redeemer. What then follows from this? We have fallen from hope. For if salvation is through faith, and faith is vain, what will there be that saves us anymore? But if we believe, and by exalting the Only-Begotten to the height befitting God, even though he has become man, we are carried as if on a second course, and having crossed the most difficult sea of life, we shall be transferred to the heavenly city, there to receive the rewards of faith.

The same, differently.

Having poured many and good words upon the spirit of the Jews, he sees it nevertheless swelling with pride no less than before. For they do not cease to use blasphemous words without restraint, but at one time they make his voice of no effect, and impiously call him a liar; for what else, I pray, is it to say at all: "Your testimony is not true"? At another time, when he is again delivering to them with singular zeal those things which conduce to salvation, and for this reason saying: "Unless you believe that I am he, you will die in your sins," they were vehemently rising up, ^C and opposing his words, which proceeded from love, with replies full of madness, saying: "Who are you?" Therefore, those who were so uncontrollably dragged into irrational audacity needed to be chastised by a word and recalled to modesty, and to have a bridle put upon a tongue that was unwilling to be restrained. For this reason he was threatening them quite clearly, saying that they would not escape the punishment for the impiety in which they were engaged; but even if for the present they see him enduring injuries, yet when their impiety is completed—that is to say, by the cross and death—they will pay a fearful penalty and receive unbearable calamities, namely, the war against the Romans, which befell them after the cross of the Saviour. And that they were about to endure all kinds of heavy things, the Saviour was again signifying to them, saying at one time to the weeping women: "Daughters of Jerusalem, do not weep over me, but weep over yourselves and over your children"; ^D and at another time: "When you see Jerusalem surrounded by armies, then you will say to the mountains: Bow down upon us; and to the hills: Fall upon us." For such are the evils that await the Jews from the war, that by their experience every form of death would be sweeter and more desirable. Moreover, the destruction of the Jews, and the captivities of the inhabitants, and the most cruel slaughter, the famine of the cities, and the eating of children therein, in the histories

of Josephus. When therefore, he says, you have handed over the Son of Man to the cross, and have paid the penalties equal to your crime ^A and have received a punishment worthy of the outrage committed against me, then, seeing, you shall know that I am the all-powerful God. For if even one little sparrow does not fall into the hunter’s trap without the will of God, how, he asks, shall an entire land, and the beloved nation, fall to such utter destruction, unless the all-powerful God has consented to it? Contempt for God is therefore an evil and most terrible thing, which leads wretched men to their ruin. Wherefore also Paul rebukes some, saying: "Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath?" ^B The same otherwise. For a long space of time Christ dwelt with the Jews, addressing them, so to speak, in every Synagogue, and discoursing with them on every Sabbath, and often abundantly setting before them saving doctrine; he frequently called them to spiritual illumination, and since he was God by nature and true, he said: "I am the light of the world." But they, thinking most foolishly, resisted him as he spoke these things: "For thou," they say, "bearest record of thyself; thy record is not true." Nor did the boldness of the Jews stop at verbal contention, nor was their savage spirit satisfied merely with insults; but rushing headlong with all ^C disbelief, they at length delivered him to the cross and to death. But since he was life by nature, having broken the bonds of death, he was indeed raised from the dead, and naturally withdrew from the abomination of the Jews, and departed from Israel—and most justly—and turning himself to the nations, he called all to the light and granted sight to those who were blind. It therefore came to pass that after the death which our Savior endured upon the cross, the minds of the Jews were overcast with darkness, especially since the light had departed from them, while the hearts of the nations were illuminated, that is, when the true light had shone upon them. "When therefore," he says, "you have lifted up the Son of man, then you shall know that I am." ^D That is to say: I will await the end of your impiety, and will not pour out my wrath upon you before the time. I will also endure to die the death of the cross; but when you have handed over the Son of man to the cross, having regarded him as a mere man, then, he says, even against your will you shall know that I did not lie when I said: "I am the light of the world." For when you perceive yourselves overcast with darkness, while the multitude of the nations is illuminated,

by my presence among them, how will you not, even if unwilling, agree that I am truly the light of the world? For that the Savior was to depart from the Synagogue of the Jews after his resurrection from the dead, no one doubts; for that event has occurred and been completed. Nevertheless, it is possible to perceive this even more clearly, or rather, it is already clear from his own words: "For while you have the light, walk in the light, lest darkness overtake you." For the withdrawal and departure of the light creates darkness, just as the presence of the light effectively causes the disappearance of darkness. Therefore, Christ is demonstrated to be the true light, having brought darkness upon the Jews by his departure from them, while illuminating the nations by his presence among them; and this experience of the nations has served ^B as a bitter lesson for the Jews.

Another interpretation of the same.

"When you have lifted up the Son of Man, then you will know that I am."

Since, he says, you look only upon the flesh and believe me to be a mere man, and you consider me to be one like yourselves, and you do not in the least take into your minds the dignity of my divinity and the glory which follows from it, that most audacious and most lawless undertaking of yours—this is the cross, and the death of the flesh upon it—will be for you a most evident sign that I am, according to truth, God from God, and light from light. For when you see that the conclusion of your folly has become void, and that the snare of death has been shattered (for I shall rise from the dead), then, and not willingly, but as if by necessity, you will hereafter agree with the words spoken by me to you, and you will confess that I am God by nature. For I shall be superior to death and corruption, and as life by nature, I shall raise up my own temple. ^C But if it is fitting for God by nature, and not for any other of created things, to overcome death and to despise the snares of corruption, how shall I not appear, beyond all doubt and controversy, as God, who am able to overcome all these things, and that without effort? Therefore the Savior said that his own cross would be a sign to the Jews and a most evident proof that he is God by nature. And you will see that he says this clearly elsewhere: for when many and numberless miracles had been performed through him, they came at one time tempting him and saying, "Teacher, we wish to see a sign from you." He, since he beheld the thoughts arising within him, and was not ignorant of their bitter designs, said: "An evil and adulterous generation seeks a sign, and no sign will be given to it except the sign of Jonah the prophet; for as Jonah was in the belly of the whale three days and three nights, so will the Son of Man be in the heart of the earth three days and three nights." ^D Do you hear how, to the Jews who asked for a sign—even though they said it in temptation—he answers that no other sign would be pointed out to them than the sign of Jonah the prophet, that is, the death of three days and the resurrection from the dead?

For what could be a sign of divine power so great and glorious as to destroy death and overturn corruption, which by God's sentence had oppressed the human nature? For it heard in Adam: ^A “You are earth, and to earth you shall return.” But it was in the power of Christ the Savior to put an end to his own wrath, and to overturn by a blessing the death that had once prevailed by his curse. But that the Jews vehemently dreaded the sign of the resurrection, as one which would prove that Christ is truly God, their last act of wickedness will clearly show. For when they heard of the Savior's resurrection, and that he was not found in the tomb, being exceedingly astonished and terrified at this, they devised plans to purchase the slanders of the soldiers with much money. “For they gave them silver, saying: Tell them that his disciples came and stole him away while we were asleep.” Therefore, the sign of the resurrection is great, having in itself a most certain and indubitable demonstration that the Son is God; for which reason even the hard and unbending heart of the Jews was troubled. ^B

CAP. V.

He speaks in a more human manner, because the Jews could not understand him otherwise, nor could they endure to hear divine truths from him in their pure form. For on such matters they are caught even pelting him with stones, ascribing blasphemy to him—that though he was a man, he made himself God. ^C Having therefore withdrawn the splendor of the words that is due to his divine majesty, he especially accommodates himself to the infirmity of his hearers; and since, having searched their minds, he discovers that they do not know him to be God, he makes his speech human-like, lest they might again be kindled into anger and, in their great folly, refuse to adhere to him even in the slightest measure. “You will know now,” he says, “when you have lifted up the Son of man, that I am he; you will know likewise that I do nothing of myself, but as my Father has taught me, I speak these things.” But what, I ask, is the utility of such words, someone might perhaps say, or what does Christ teach us again in these? Therefore, we will answer in a few words, ^D explaining each point piously. “You do not cease,” he says, “to reproach my works to me, as if they were performed impiously and wickedly; you have often condemned me as a transgressor of the law, and as one accustomed to oppose the Legislator. For I delivered the paralytic from a long-standing disease; I took pity on a man on the Sabbath day. But when I saw that you seized an opportunity from thence to accuse me, although you ought to suspect [the contrary] and remain far from those things that befit me, yet when I would set before you those things that conduce to salvation, for a participation of light—

I was exhorting you ^A to believe, and I was holding forth at length on things far removed from what was expected of me, but I was also lately suggesting to you the things that lead to salvation, and urging you to walk, in order to desire to partake of the light. Then I pointed out to you the true light. For, explaining my own nature, I said: "I am the light of the world." But you, again, acting and wishing in the most foolish manner, rose up against my words, and shamelessly dared to say: "Thy testimony is not true." When, therefore, you have lifted up the Son of man—that is, when you have encompassed him with death, and see him to be stronger than the bonds of death—for I shall rise from the dead, since by nature I am God—then, he says, you shall know that I do nothing of myself, but as the Father hath taught me, I speak. And you shall learn, when you see that I am God and Son by nature, that I am in no way self-willed, but a fellow-willer with God and the Father, and whatever he may be working, these things I too do not hesitate to perform, and I speak again whatever I know him to be saying. For I am of the very substance of him who begat me. I healed the paralytic on the Sabbath, but you, again, were bitterly disposed toward this, yet I showed you the Father as working even on the Sabbath. For I said: "My Father worketh until now, and I work." Therefore, I do nothing of myself. Again, I said: "I am the light of the world," but you thought that I was saying something at variance with him, and in this also I put you to shame, showing him who says concerning me: "Behold, I have given thee for a covenant of the people, for a light of the nations." In vain, therefore, he says, do you accuse me, who always will the same as the Father, and who do nothing at variance with him, nor indeed endure to say anything which is not from him.

^B This is the sense that I think should be applied to what is set before us; but perhaps the bitter beast will spring upon us—I mean, of course, the Christ-fighting Arian—and will, as is likely, cry out and come upon us, saying that the Word is from nothing: "Why do you again strive to force us to your own opinion alone, and are not ashamed to steal away the power of the truth? Behold, the Son clearly testifies and asserts that he does nothing of himself, but speaks what he has learned from God the Father, thus placing his Father in a better position than himself." What then, I pray—for it is pleasant to address a man of this sort again—is the strength and understanding supplied to the Son from the Father, in order that he may be able to act and speak in a way that cannot be expressed? How then will he still be God by nature, he who borrows the power to act and to think from another, in exactly the same way as the nature of creatures possesses it? For to those who have ^C obtained their origin from things that are not, everything that might happen to be present in them is altogether God-given. But it is not so in the Son; for the divine Scripture knows and proclaims him to be true God. I believe, indeed, that for him who is God by nature, all good things must perfectly belong. For just as incorruptibility and immortality belong to him by nature, not from without, nor acquired, so too is it with all perfection ^D and lack of need with regard to all good things. If, then...

^A you, my dear sir, in your ignorant and impious reasoning, claim that the Son is imperfect in his ability to perform divine acts and to speak as is fitting, and yet he is the power and wisdom of the Father according to the divine Scripture, then surely this stain is to be ascribed to the Father rather than to him. For if this is assumed, you will no longer call God the Father perfect in power, nor perfectly wise. See, then, once again, where your folly leads. But I marvel how that also has escaped your mind. For how, I ask, will God and the Father bestow power upon his own force, or how could he make his own wisdom wiser? For it is necessary either to say that he is always rising to something greater, and is gradually being raised to a power greater than that which he possesses—which is utterly inept and impossible—or it must be impiously thought that he is confirmed by another. For how can the Son still be called Lord of Hosts, or how can he still be considered wisdom and power, if he is ^B empowered and made wise by another, as you claim? Away with such blasphemy and the absurdity of such reasoning! Either grant openly that the Son is a creature, so that you may have the whole of divinely inspired Scripture to dispute you, or if you believe him to be God by nature, grant that he possesses absolutely the properties of Godhead. It is a property of that which is God by nature, to be deficient in power in nothing, and not to lack the highest wisdom; rather, he is by nature wisdom itself and power itself. In wisdom there is nothing acquired through learning, nor can we find that the ability to perform actions, in the case of power that is primary and truly understood, is something brought in from elsewhere. But in order that, by examining the very nature of things, we may more accurately scrutinize what was said by Christ, let us add this further point: What has the Only-begotten done, since he became man, that exceeds the power innate in him? For it is credible that some will say, by these words, ^C"I do nothing of myself," that he was then fittingly asserting that he had been made perfect—having, of course, received power from God and the Father—when he cast out a demon, when he delivered the paralytic from his malady, when he healed the leper, when he restored sight to the blind, when he fed the numberless multitude with five loaves, when he calmed the stormy sea with a word, when he raised Lazarus from the dead. Shall we then say that the power to perform such miracles exceeds his innate force? And yet, I ask you, how did he fashion the vast heaven, and stretch it out like a tent, and how did he establish the earth, and how did he become the creator of the sun, and the moon, and all things that are in the firmament? How did he create Angels, and Archangels, Thrones, and Dominions, and in addition to these, the Seraphim? And he who, in such great and supernatural works, had no need of power or wisdom ^D from another, how could he have failed in such trifles, or how could he have stood in need of one to teach him, he who...

was obligated to speak to the Jews, he who is glorified even by the holy prophets as Wisdom? For I hear someone saying: “The Lord who made the earth by his power, who established the world by his wisdom, and by his discernment stretched out the heaven,” as the inspired Jeremiah says ^A. If, according to the prophet’s word, both the power and the wisdom are his, who will henceforth endure the insolence of the heterodox, who say that power and wisdom are granted to the Son by another, and that the wisdom and power belong to the Father? But if we were saying that some other person, deficient in power, was contributing it to the Son, or was teaching him, you would reasonably have attacked our arguments, as if you had decided to plead for him because he was being insulted. But since we say that God and Father gives these things ^B to him, what, then, is the cause from this for your distress? Therefore, if the Son suffers no wrong in being by nature not dissimilar to the One who begat him, even if he is said to have something granted by him, remember, O man, these new arguments, and be persuaded through them not to be scandalized; rather, attribute to him the fact that he exists in all respects equal to his own Begetter, and is in no way whatever inferior in manner or in account. But if this draws you away from the reasoning of orthodoxy, and persuades you to think what is forbidden about him, why do you vainly attempt to deceive ^C us with such flimsy arguments? For it makes absolutely no difference whether it is said that God and Father himself gives something to the Son, or some other person distinct from him. For when he is once found to have received something, what benefit will it be, however illustrious the person of the giver may be? For tell me, what difference will it make to someone who does not wish to be struck, whether he is struck by a wooden staff or perhaps a gilded one? For it is not the manner of suffering that is the good, but not suffering at all. Therefore, if the Son is proved to be in need of power and wisdom, from the fact that he appears to have received something from him, and ^D is in these respects entirely injured, how is it not entirely foolish to strike the listeners with stale arguments and to weave a charge with deceitful inventions through the need to suppose that no one else, but only the Father, is admitted as the provider? And I marvel how, although you seem to be wise and not moderately practiced in external discourse so as to be able to reason acutely, that thought escaped you: that in belittling the character of God and Father—that is, the Son—you have decided to criticize not so much him, as that one whose character he is; for he must necessarily be such as is manifested in his Son. “But,” he says, “the voice of the Son will compel you, even against your will, to agree with what he did not hesitate to say. For he himself has confessed that he does nothing of his own accord, but that he speaks just what he might have been taught by God and Father.” But as for you, O noble one, you consider what has been well said to be said incorrectly, since you have denied the light of the truth; we, however, will again tread the path familiar to us and use our custom, approaching the proposed topics with the piety that befits us.

For if the Only-Begotten had said, "I do nothing of myself," ^A while receiving the power from God and the Father, and "I perform wonders and am an object of admiration," there would have been some reason to show that he ought not on that account to be accused at all, although it might seem that the adversary could oppose us with greater confidence. But since, when he has spoken simply and absolutely, with nothing added, saying, "I do nothing of myself," we shall by no means say that he accuses his own nature as being in any way weak, but that he truly signifies something else that is beyond reproach. For in order that we may precisely perceive what he is saying, let us transfer the power of the statement to man and suppose there are two men who possess the same nature, are equal in strength to one another, and are harmonious in purpose; then let one of them say, "I do nothing of myself." ^B Should he be thought to say this as a weakling, or as one unable to do anything at all of himself, or rather as one who has the other as a co-approver in all things, unanimous and linked with him? Think of the Son in this way, and indeed for a much better reason. Since the Jews were irrationally attacking him while he performed miracles beyond all conception, casting blame upon him for the breaking of the Sabbath and alleging that he violated the law, he was demonstrating that God and the Father was in all things in agreement with him and harmonious, artfully striking shame ^C into the unbridled minds of the rebellious and the unbelieving. For it was fitting that those who were prepared to cast blame upon him should be deterred by fear, when he said that he did all things according to the will of the Father, and showed his own will to be in that of the Father. But that the Son does all things according to the will of the Father will not show him to be inferior or a minister, but [that he is] from Him, and in Him, and consubstantial. For since he himself is the wisdom of the Father and the living counsel, he confesses that he does nothing other than what the Father—whose wisdom and counsel he is—might happen to will; especially since the understanding that is in us also does nothing of itself, but fulfills everything that we have decided. And this is indeed a small thing to compare to that example, yet it holds a not obscure image of the truth; and just as the understanding within us ^D is not considered to be something other than us, in the same way, I think, the wisdom of God and the Father—that is to say, the Son—is not something other than Him, in so far as I speak regarding the identity of substance and the undistorted similarity of nature. For the Father is the Father, and the Son is the Son, according to their own proper hypostasis. Now, because the Lord adds, "As the Father hath taught me, I speak these things," let no one think that the Son is in any way in need of instruction; for that is absurd. But the force of the statement signifies something of this kind: since the Jews were not able to understand any of the good things, they were not only scandalized by the miracles that he performed, but also by the words he spoke that were appropriate to God. For when he said, "I am the light of the world," they gnashed their teeth, and consulted as to how they might dare the most terrible things. But our Lord Jesus Christ, that he might in vain [rest] them upon this

to be offended, says that his words are those of God and the Father, though he taught this as he used the human mode more.

Nevertheless, we shall find that the power of this expression is not devoid of subtle contemplation; and if the enemy of the truth might perhaps not admit human things, he is especially injurious to God the Word in his dispensation after the flesh. For the Only-Begotten humbled himself, having become man, and for this reason he frequently speaks as a man.

But let it be known again that saying, "As the Father taught me, so I speak," will not at all injure the Son in regard to the dignity befitting God. For we shall show that this word of his, too, is healthy and excellent in every respect. But let the accuser of the doctrines of piety answer us as we ask. Tell me, who teaches an infant just born to use human speech? Why does it not roar like a lion, or mimic some other of the irrational animals? But it had to be, of course, and it runs to that which is common and habituated in all: nature is the schoolmistress, shaping that which is born to the likeness of the sower. It is therefore possible to learn without instruction from nature, all the property of the sower being instilled, if I may so speak, in the offspring.

Thus, therefore, the Only-Begotten himself asserted that he learned from the Father, even in these matters. For that which nature is to us, this, by all means, God and the Father must be rightly understood to be to him. And just as we—since we are men and from men—speak in a human manner, having learned from nature without instruction, so also he, since he is God from God by nature, learned to speak as God from his own nature, and to converse in a manner befitting God, which is: "I am the light of the world."

For he says that he learned from him what he knows himself to be, since he is light from light, possessing a kind of learning, devoid of instruction, of the deeds and words befitting God, from the property and nature of the One who begat him, as if adhering to God and the Father in all things by certain necessary bonds ^B toward the same will and identity of speech. For how was it not necessary for that which is the same in will, and equal and similar in words, to exist undoubtedly in those who have one nature?

But the argument applies to God, not to us. For in our case, turnings of character, differences of will, and the excesses of passions draw us away from the bounds of what is befitting; but the divine and incomprehensible nature, existing the same, everywhere and firmly rooted in its own goods, what cause would it have for turning to something else? Or how would it not by all means run straight toward its own purpose, and both speak and accomplish things befitting itself?

Being therefore of the same substance as his own Begetter, and resplendent with the same rays of one divinity, he will, of course, befittingly and necessarily do whatever the Father himself might do. For this is to "do nothing of himself." But he will certainly speak the things of the One who begat him, not as a minister, or as one commanded and compelled, or as a disciple, but as one having ^{C D}

^A the fruit of His own nature, so that He also uses the words of God the Father. For in this it is clearly evident that it is free from all reproach that anything should be said by Him.

VIII, 29. *And He who sent me is with me; and He has not left me alone.*

He clearly shows here that He is explaining the counsel of God the Father, not that He has a will different from His—by no means; for He Himself is the living and subsisting counsel and will of Him who begat Him, according to that which is written in the Book of Psalms: *In Thy counsel Thou hast guided me;* and again: *O Lord, in Thy will grant power to my beauty;* for all good things in Christ are for those who love Him: but as one bringing to our knowledge the things that are in God the Father. For just as our own spoken word ^B which breaks forth and is uttered by the tongue, explains the things that are covered in the depths of our mind, and makes clear the will in the mind—that is, regarding certain matters—having received it as if it were a lesson, and being impelled from it to speak of such a matter; so let us piously consider the Son, placed far above the force of this example, since He is Himself God, and the Word, and the Wisdom of God the Father, to speak the things that are in Him. And since He is not without His own hypostasis, but is subsistent and living, as one having His own existence in the Father and with the Father, He says here that He is not alone, but that He who sent Him is ^C with Him. But when He says, *with me*, He signifies again something worthy of God and mystical. For we must not at all think that He is saying that, just as God might perhaps be with a prophet, shielding him with His own power and virtue, or rousing him to prophecy through the illumination of the Spirit, so also is the Begetter with Him; but rather He uses the word *with me* here in another way: *He who sent me*, He says—God, of course, and the Father—*is into the same nature as me.* According to this pattern, one might also understand that which is placed in the prophet Isaiah concerning Christ: *God is with us, acknowledge, O nations,* the word says, and concerning Him, the hope of those who have formed the hope of being saved; yet they also say that this, *God is with us,* is not—as one might perhaps suspect—that God will be a helper and a ^D protector and assistant, but that *with us*, that is, one from amongst us. For the Word of God was made man, and in this we are all saved, and we have broken the bonds of death, and have cast off the corruption of sin, because He who was in the form of God, God the Word, has descended to us and become with us. Therefore, just as we understand the *God is with us* in that place as meaning that the Word who is from God the Father has become into the same nature as us, so here, too, keeping the same logic of interpretation, when Christ says: *He who sent me is with me, and has not left me alone,* we shall certainly accept it mystically, just as we have said, namely, God and the Father is into the same nature as me, and has not left me alone.

For it was truly impossible that I should not, in every way, have with myself the God and Father from whom I have been begotten. And perhaps someone might say and inquire more earnestly, for what cause the Saviour Himself says such things, or what compelled Him to have recourse to such an explanation? To such points we shall also reply profitably, and of necessity showing that He adds this also to those things already mentioned. For since He has said, “As the Father taught me, I speak these things,” He necessarily shows the Father already to be with and consubstantial with Himself, so that what He speaks might be believed as God’s, as things from God, and that, urged on by the natural property of the Begetter to speak things worthy of God, just as the children of men—having some learning from nature without the work of a teacher, as we have already said above—truly know what belongs to humanity. ^B There is no reason, therefore, for anyone to be scandalized when the Son says that He learns something from the Father; for He will not be less than Him for this cause, nor will He be found to be of a different race, as those men wish; and let us examine the matter with such reasoning as this. For the definition of essence is not judged by the fact that one knows something or does not know it, but by what each thing is by nature. For instance, let us posit Paul and Silvanus; and let Paul know the mystery of Christ perfectly, but let Silvanus know it in some way less than Paul. Are they not then similar in nature, or will Paul exceed Silvanus in the definition of essence, because he knew the depth of the mystery more perfectly than he? But I do not think anyone has reached such a pitch of insanity as to suppose that they differ in nature because of greater or lesser knowledge. Since, therefore, the definition of essence does not truly consist in learning or teaching, as we have said, nothing will prevent the Son from being God by nature, even if He says that He learned something also from the Father. For He will not for that reason cease to be consubstantial with Him, but will certainly remain what He is, ^C that is to say, God from God, light from light. But perhaps you will say, “How then is the Father greater in knowledge? For on account of this He teaches the Son.” But we shall repeat again what we have already shown by many arguments, namely, that the Wisdom of the Father is in no way in need of learning or instruction, and by stringing together many arguments for this purpose, we have refuted their line of reasoning as leading to an immense blasphemy. ^D Furthermore, it seems necessary to tell you this in addition, that it is a concern for the Son, and a very great watchfulness, to always diminish His own dignity, and not to speak in a very God-befitting way, on account of the form of a servant and the humility assumed for us from this. For where has He descended, or from what state has He changed into what, if He does not speak something even in a lowly manner and not very worthily of God-befitting glory? For through these things, He often feigns to be ignorant as a man of those things which He knows as God. And you will see this clearly in the history concerning Lazarus, I mean the one from Bethany,

^A whom He recalled to life, even though he had been dead four days and was already stinking. But see for me the dispensation

The Wisdom of the Divine Economy

^A does the Only-Begotten say such things, nor as one of the other rational creatures, but as one following the laws of His own nature, knowing nothing else to conceive or do but what is in the will of Him who begot Him. For how could the consubstantial and one Godhead itself ever be at variance with itself? Or how could it perform what is not pleasing to it, when something else has the power to deflect it? For even if God and Father subsists specifically and by Himself, and likewise the Son and the Holy Spirit, yet the holy and consubstantial Trinity shall not be torn asunder into an absolute division, but rather the whole of its fullness rises upward into one nature of Godhead. ^B Furthermore, one must consider this also, that no argument could reasonably draw the Son away from the natural identity with the Father. For since He insisted that He always does what is pleasing to Him, being rather consubstantial with Him, he shall thereby be known as God of God by nature and true. For tell me, who would contemplate the things of God in a manner worthy of God and without change, unless he himself were God by nature? Or who would always carry out what is pleasing to Him, if he did not possess a nature impassable to the inferior things, and had acquired the exceptional prerogative of the divine nature, I mean, the not knowing how to sin? For regarding creatures it has been said: "Who will boast that he has a pure heart, or who will be bold enough to say that he is clean from sins?" (Prov. XX, 9.) And the divine Scripture, extending this said ^C truth to an extreme degree, says: "The stars also are not pure in his sight" (Job XXV, 5). For angels, although they far differ from us and possess a station more steadfast toward virtue, have not kept their own beginning. For from the fact that some were altogether cast down from there and fell into sin, the whole nature of rational creatures is accused as being capable of sin, and unable to be free from change toward the worse. But that rational and God-like animal upon the earth did not stand for long, but fell in the first, Adam. Therefore, the creature is by no means immutable and unchangeable, nor able in its own nature to remain the same; but that belongs to God alone, who is truly God. This, however, is clearly discerned in the Son; for He did not commit sin, ^D as Peter says, "neither was guile found in his mouth" (1 Pet. II, 22). Therefore, the Son is God, and God by nature of God who knows not how to sin or change, and who never departs from what is proper to His own nature. When, therefore, He confesses that He always does the things pleasing to the Father, let no one be scandalized, nor think that He who is from Him is in a lesser place than where the Father is, but let him think more piously, that as God of God by nature, He ascends to one and the same will, and, if I may so speak, to one and the same operation as His Begetter.

VIII, 30. As he spake these things, many believed on him.

The humble mode of speaking Christ often affects.

^A Furthermore, the wise evangelist wonders that He who was capable of speaking of all things as God, and possessed a free and royal authority to conduct the discourse upon all subjects, should nonetheless accommodate His speech with singular wisdom to the capacity of His hearers, thereby bringing many to obedience and persuading them to cleave to Him more steadfastly thereafter. Therefore, it is no empty design of the Saviour to address the crowds in a human manner. For certain ignorant people were growing insolent with no small degree of boldness, and some of the more unlearned were easily turning away from Him, seeing a man but hearing words divine. But since He was at once God and man, possessing an unblamable authority over both, and being able to converse in whatever manner He willed without fault, He adapted Himself very well to the volatility of His listeners, explaining many things about Himself in a variety of ways as befits a man—of which kind is the saying, "I do nothing of my own self," and things akin to this. ^B For as they understood nothing, but rather took His words without any scrutiny, they betook themselves to this common and vulgar opinion. They supposed Him to be saying: "Because I receive from God the power, therefore I perform miracles, and He is with me, since I always do what is pleasing to Him." Thus, the accursed enemies of the truth agree with the impious Jews, and resisting the dogmas of piety, they think narrowly indeed of the Lord; and snatching the things that were said with singular wisdom and correctness to the overthrow of His own glory and power, they look upon the beauty of the truth with side-long glances. For they do not remember, as it seems, Paul saying that we must "cast down imaginations and every high thing that exalteth itself against the knowledge of God, and bring into captivity every thought to the obedience of Christ." They are ignorant, moreover, of that which was said concerning the divine oracles through one of the prophets: "Who is wise and shall understand these things? or he that is understanding and shall know them?" ^C For if a very great obscurity did not envelop them, and a deep and dark veil did not lie upon them, what need would there be to seek for a wise and understanding man who might be able to find the knowledge of these things? But let these points suffice for the present; let us rather draw forth something useful from the text before us. Christ, as the evangelist says, was believed by these who heard Him, not by all, but by many; but since He exists as the true God, and there is nothing that is not naked and open in His eyes, and since He knew most clearly that He would by no means lead all to obedience, He persisted in admonishing with many words those who had come to Him, giving us thereby a most excellent example, and exhibiting Himself as a type for the teachers of the Church. ^D For even if not all should derive profit, perhaps due to their own wickedness, yet because it is credible that some will derive profit from it, we must not act sluggishly in exposing things that are for salvation. For if we bury the talent committed to us, which is spiritual grace, as if in useless silence, we shall be like unto that wicked servant

who impudently said to his master: "I knew that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not scattered; and being afraid, I hid thy talent in the earth. Behold here thou hast that which is thine" ^A. But what end that wretched man met, and with what punishment he was visited, everyone knows who is versed in the evangelical scriptures. We have therefore rightly determined that he who has been assumed to the task of teaching ought to approach it actively, and should not act negligently because not all obey his words, but should rather rejoice over those whom he may gain by his labors, and should above all imprint upon his mind that which was said by our Savior: "The disciple is not above the master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord" ^B. For if the Lord does not persuade all, because of the folly and hardness of heart of the hearers, who will accuse our speech of weakness, seeing that it requires a voluntary mind, and not an intellect compelled by force and necessity?

"Jesus therefore said to the Jews that believed him: If you continue in my word, you shall be my disciples indeed."

He requires from the faithful a mind constant and firm in keeping the good which they have once embraced. This is faith in him. For he declares that to waver in either direction is both foolish and inept, and also utterly useless, since "a double-minded man is inconstant in all his ways," as it is written ^C. But to grasp tenaciously that which is profitable is truly wise and most beneficial. Now, if we attend to what presents itself at first sight, he means that they would certainly be called his disciples if they were willing to obey his words. But if you understand something more hidden, the meaning is of this sort. When he says: "If you continue in my word," he seems to be gradually drawing them away from Mosaic doctrines, and warning them, now that they are abstracted from the study of the letter, not to remain any longer attached to words and deeds told figuratively, but rather to his word, which is clearly the evangelical and divine preaching. For he used to speak to us also through the holy prophets, but they were intermediaries through whom he spoke words to us. But his word, properly understood, is the evangelical preaching: for we shall find that this was not caused to us through another, but through himself. For this reason, when he had become man, he says: "I myself who speak, am here." And Paul will bear witness to this, writing in the Epistle to the Hebrews: "God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all, in these days, hath spoken to us by his Son" ^D. Therefore, in the last times of the world...

the Son has become our teacher. For this reason, His word will be properly called the evangelical doctrine. For it would have been consistent ^A to say, perhaps more nakedly and plainly: "You who have accepted faith in me, and though late, have nevertheless acknowledged Him who is preached to you from heaven by the Law and the prophets, no longer be persuaded to cling to the types of Moses, nor to remain in the shadows of the Law, nor think that the power of salvation is placed in them at all, but rather in spiritual doctrine, and in evangelical preaching, and in those things proclaimed by me." But since they had only recently and with difficulty accepted the faith, and were of a fragile and fickle nature, it was ^B credible that they would not admit such sayings, nor would they restrain their anger, since they were resentful that an injury was being done to the most wise Moses through these words, and that the things prescribed by him to the ancients were being held for nothing and scorned; and since they were more eager to defend him than anything else, they would have completely neglected the faith of Christ. Therefore, with singular wisdom, and while still implicitly setting the Mosaic writings—that is, the Law—against His evangelical preaching, and far preferring the new doctrine to the old, He says: « If you ^C remain in my name and in my word, you are truly my disciples ». For those who shine with wholehearted faith, and have received the evangelical doctrine into their mind, and have no care for the legal shadow, are truly Christ’s disciples; but those who are not so affected deceive themselves, since they cannot truly be Christ’s disciples, and therefore fall short of salvation. Hence blessed Paul, to those who after faith foolishly wished to be justified by the Law, writes openly: « You are made void from Christ, you who are justified in the Law; you have fallen from grace ». How admirable and precious is a uniform faith, and a firm will to follow Christ, turning the legal shadows to His knowledge, and translating the figures to spiritual instruction. For His mystery is preached through the Law and the prophets. ^D VIII, 32. And you shall know the truth, and the truth will make you free. The speech is still obscure, and not altogether clear; yet it produces the same understanding as those things said before, and, woven in a different manner, follows the same speculation. For it persuades us, as many as have received the faith, to depart from the legal cult further, and teaches us to consider the Law as a shadow, and, having left behind the types and enigmas, to hasten toward the knowledge of Him and to the truth itself, that is, to Christ, the giver of true liberty and the Liberator. You shall know

He says, the truth by continuing in my words, and from knowing the truth, you shall find its benefit. ^A And accept for me again the Lord saying something like this to the Jews: for I think it necessary to broaden the contemplation of the present passage, for the benefit of those who will read it. In Egypt, He says, you underwent bitter servitude, having fallen under the yoke of Pharaoh; but you cried out at that time to God, and moved Him to compassion toward you, and as calamities were rushing upon you from every side, you sought a liberator from heaven: but I appeared to you immediately, and led you out of an alien land, and having freed you from a most cruel tyranny, I called you to liberty. But that you might know the helper and liberator, I then inscribed for you in the slaughter of a sheep my own mystery, and I ordered that salvation through blood be prefigured at that time: for you were saved by anointing yourselves and the doorposts of your houses with the blood of the lamb. Therefore, by leaping a little way beyond the types, when you learn the truth, you shall be truly and indeed free, and let no one, He says, doubt this. For if the type was at that time the source and producer for you of such great goods, how much more does the truth confer an even richer grace? These are the kinds of things that nothing prevents us from supposing Jesus said to the Jews, as the meaning of the discourse runs into a broad field of contemplation.

^B It is likely that another thought may also shine forth for you from the things set before us. The law through Moses provided for washings and purifications, but it also ordered that anyone who happened to have been defiled, and to have slipped into the pit of sin, should sacrifice calves or a sheep, and thus each one should cut away the offenses for which he had sinned. But that was of no avail for the washing away of sin. For it would never deliver from the charge those who had been condemned, nor would it render immune to punishment those who had trampled upon the divine law. For what benefit would a man who had sinned derive from an immolated ox, or from the sacrifice of a sheep, what gain would there be for him? For what would God, who received injury by the transgression of the law, be gratified by such things? Hear, indeed, Him saying: "Shall I eat the flesh of bulls, or drink the blood of goats?" And besides this, clearly and openly to the Jews: "Gather your whole burnt offerings with your sacrifices, and eat the flesh, because I did not speak to your fathers concerning whole burnt offerings and sacrifices, but I gave this command to them, saying: 'Judge righteous judgment.'" Therefore the offering through blood is totally useless, and knows not how to wash away the stain of sin ^C branded upon man.

And you will be convinced again when you see Him saying to the mother of the Jews, Jerusalem, through the voice of Jeremiah: "What has my beloved done in my house, these abominations? Shall vows and holy meats take away from thee thy wickedness, or shalt thou escape by these?" — "For it is impossible that the sins of bulls and goats should take away sins, as Paul says." ^D Moreover, that He will reject those who are addicted to that cult, and that they are justly and deservedly to be driven out from the divine atrium, who with such blood-stained offerings, meanwhile having no share of anything good

nor for the sake of these are they to escape the corruption of their sins; for it is impossible, as Paul says, for the blood of bulls and goats to take away sins. ^A And that He will also cast out those who study the cult, and who are eager to perform the bringings of blood, that is, the sacrificial gifts, upon none of the beneficial things, the voice of Isaiah will clearly teach, saying: "You shall no longer tread my court. If you bring fine flour, it is a vain incense, it is an abomination to me."

Therefore, the true salvation is not in those things—I mean, in the things ordained by the law—nor could one ever choose from there the long-desired freedom, that is, the freedom from sin. Having leaped a little beyond the types, and already contemplating the beauty of the worship in spirit, and having recognized the truth, that is, Christ, we are justified through faith in Him. And being justified, we pass over to true freedom, being reckoned from then on not among slaves as before, but among sons—manifestly, the sons of God. And John will testify, saying concerning Christ and those who believe in Him: "As many as received Him, to them He gave the power to become children of God." ^B Fittingly, therefore, our Lord and Christ does not allow those who believe in Him to admire the shadows in the law. For there is nothing in them that helps, or that is an agent of true freedom, but He commands them rather to recognize the truth; for through this, He says, they will be surely liberated, according to the power in the things that have been said.

VIII, 33. *They answered Him: We are the seed of Abraham, and have never served anyone.*

They mock the promise of our Savior again, or rather, they even become indignant as if they had been harmed. For he who is not a slave, they say, has no need of being called to freedom, or of being given that which he already possesses as if by way of an addition. But they are ignorant, although accustomed to posing as wise, that the patriarch Abraham ^C was not born of a noble father according to the world, nor did he hold a very illustrious place in this life, but he became renowned by faith in God alone. "And Abraham believed God," He says, "and his faith was reckoned to him for righteousness, and he was called the friend of God." You see, then, quite clearly what the reason for his brightness was. For because he was called the friend of the God who is ruler of all, he became on this account great and famous, and his faith was reckoned to him for righteousness, and the righteousness from faith became for him the cause of freedom according to God. ^D Therefore, when he believed and was justified—that is, when he cast off the ignobility and defilement of sin—then he appeared bright and noble and free. Wherefore the Jews, foolishly rejecting the grace that liberated the very founder of their race, press forward only toward him who was liberated through it, but without observing whence his splendor comes; they despise the Bestower of the brightness that is in him, and leaving behind the fountain of all nobility, they boast greatly in him who is only a partaker of it. But they will find that they boast in vain that they have never served anyone, and they will be convicted of telling a false boast. For they served the Egyptians for four hundred and thirty years, and with difficulty at last

were they brought out from the house of bondage and from the iron furnace, as it is written ^A, of the Egyptian covetousness. They served also the Babylonians and the Assyrians, when they devastated the whole land of Judea, and even Jerusalem itself, and carried off the whole of Israel into their own lands. The speech of the Jews is therefore in no way sound; for besides being ignorant of the truer slavery—I mean that which is in sins—and having a mind that has not been accustomed to think greatly of anything, they deny the other, which is utterly ignoble, and being endowed with narrow minds, they do not think very highly.

VIII, 34. *Jesus answered them: Amen, amen I say to you, that everyone who commits sin is a slave of sin.*

He rids them of the ignorance innate in them, since they are carnal and look only to bodily things, and translates them in a way to things more spiritual, and leads them into a discipline that is hitherto untrodden and altogether unusual, showing them the slavery that is hidden from them and was unknown for many ages. And that they are lying when they say, "We have never served anyone," he clearly passes over, nor does he refute them, nor does he even say that they boast in vain of the nobility of their forefather, lest he should seem to provoke them again into things that are not fitting, being as they already are inclined and very much prone to anger. But ^B approaching that which is most necessary, and which they ought above all to have learned, he affirms that he who commits sin is a slave of sin; but he does not say only this. O you men, man is a composite living creature, as it were, upon the earth, consisting of soul and body, and the slavery according to the flesh is concerned with the flesh; but that which is in the soul and is performed about the soul has a barbarian mother, sin. To deliver a man from slavery according to the flesh is in the power of the mighty and the great, but to deliver ^C from sin is fitting for God alone. Therefore he admonishes them to think thoughts that are consistent and to desire the true and genuine liberty, and henceforth not to seek the splendor of their ancestors, which contributes nothing to them for this goal, but to seek God alone, who rules over the laws of the Jews, the transgression of which creates sin, the nurse of the slavery that is in the soul. Our Lord Jesus Christ seems in a way to be reproving them still secretly and very obscurely, as if they were vainly puffing themselves up over one man, and thinking that the blessed Abraham was altogether free. ^D For by declaring in a more general way that *everyone who commits sin is a slave of sin*, he has also included the blessed Abraham himself within the nets, having been once a slave of sin; for he was justified not being righteous, but when he believed in God, having been called to the liberty that comes from justification. Nor do we say these things depriving the just man of glory, but because no one among mortals has been impenetrable to the shafts of sin, and he who appeared great also underwent the yoke of sin, according to the saying: There is none righteous, all have sinned, and come short of the glory of God.

^A For the glory of God, among other things, consists in the total inability to fall into sin, a thing which is reserved for Christ alone. For He alone was made free, because He did not commit sin, though He was indeed reckoned among the dead—that is, He was numbered among men, whom the death of sin had once held under its yoke. Therefore, to summarize the purpose of what has been said, the Lord was hinting that even the blessed Abraham himself, having once been a slave to sin and having been liberated only through faith in God, was not capable of transmitting this spiritual nobility to others, since he who has not shaken off the servitude of sin by his own power, nor appeared as the conciliator and giver of liberty to himself, but received it from another—namely, from Christ Himself who justifies—cannot in any way be the author or lord of the liberation of others. ^B

VIII, 35. *But the slave does not remain in the house for ever; the son remaineth for ever.*

Having shown that he who is liable to sins is devoid of freedom and addicted to bitter servitude, He profitably adds what will happen to him who has loved servitude, and what, on the other hand, will be granted by God to those who have chosen a righteous way of living and have for that reason been numbered among the sons of God. For the slave, He says, does not remain in the house for ever, since he will indeed surely be cast into the outer darkness, there to pay the penalties for a degraded life; but the son remains for ever. For those who have once attained the glory of the adoption of sons will remain in the presence of God; they will never be expelled from the sacred court of the firstborn at any time, ^C but will rather remain in it for a long and ineffable age. This you will perceive accurately in that evangelical parable, in which Christ says that He will set the goats on the left, but the sheep on the right, and that He will exclude the goats, saying: *Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels*; but that He will gather the sheep to Himself and welcome them benignly with these words: *Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.* For by the goats is signified the barren multitude of those who love sin; but by the sheep, the chorus of those who are pious, weighed down with the fruit of righteousness as with a fleece. Therefore, whoever has taken upon himself the disgrace of servitude will be cast out of the kingdom of heaven as a useless and most ignominious vessel; but he to whom it has been a concern to live rightly, and who has therefore been counted among the sons of God, will be admitted into the heavenly mansion and will remain in it. By saying these things, the Lord seems to indicate to the Jews ^D that because they did not accept the liberty which is through faith, they will surely be expelled from the sacred and divine court—that is, from the Church—as it was said somewhere by a certain prophet: *I will cast them out of my house.* For that prophecy was indeed brought to its fulfillment.

that has been said: "I will cast them out of my house." For that the proclamation has reached its end for them, the very nature of things bears witness. ^A For "the daughter of Zion shall be left as a tabernacle in a vineyard, and as a lodge in a garden of cucumbers," as it is written. And the temple has fallen and been utterly cast down, and they have been thrust outside, not remaining in it forever; but in their place has succeeded, and has been in a manner raised up through Christ, the Church of the Gentiles, and in it will remain perpetually those who have been called to divine adoption through faith; for the glory of the Church will never cease, nor will it ever fail. For the souls of the just, taking their departure from earthly things, move their anchorage toward the city on high, the heavenly Jerusalem, the Church of the firstborn, which is our mother according to the voice of Paul. But because, while discussing the subject of slavery and desiring to trace the truth in every way, we said that Abraham himself was reckoned in the place of slaves, and did not set him outside the lot of the rest, because it was said more generally by Christ: "Everyone who commits sin is a slave of sin," come then, following the same footsteps, let us explain the force and meaning of what was said.

The Jews thought great and arrogant things of themselves, putting forward Abraham as a kind of founder and source of the nobility that was in them, while they did not even in their bare musings accept the need to seek that freedom which comes from the grace on high, being fools and blind according to the word of the Savior. ^B Necessarily, therefore, Christ wishes to show that whatever is by nature a slave is not sufficient for the freedom of others, nor even for its own; how then would that which needs this for itself, as far as nature goes, and which borrows the grace for itself from another, be sufficient for the freedom of others? But it will fit and belong properly to the one who is God by nature from God to have the power to liberate. He therefore makes a clear proof that everything which does not remain forever must necessarily exist and be acknowledged as a slave, that is to say, that which does not possess the quality of being always the same. For everything that comes into being will surely be subject to decay, and that which is in such a state will be a slave, clearly, of the God who called it into being. For concerning the creatures it was said to Him: "All things serve Thee." ^C A general statement was made concerning this; yet the beatified Abraham—or, again, humanity in general—is a part of the whole. He gives a clear sign that the Only-Begotten, the whole God who has shone forth from God, is King and Lord, in that He remains forever; for to whom would it be fitting to "be always the same" and to be established in the secure possession of eternal goods, if not to Him who is God by nature? According to this reasoning of ours, the inspired Psalmist also demonstrated the creation to be a slave, but the Word of God who has shone forth from God the Father to be King and Lord. For, demonstrating from the part all that has come into being, he says concerning the heavens and the Son who is by nature: ^D "They shall perish, but Thou remainest, and they all shall grow old as a garment; and as a vesture shalt Thou fold them up, and they shall be changed: but Thou"

^A art the same, and Thy years shall not fail." You see how clearly it is proved hence also that even by these words it is acknowledged as true that the servant does not remain forever, but the Son does remain; and that not remaining is a proof of being a servant, of whomsoever such a statement might be predicated. And analogously, the other part of this—namely, to remain forever—would be a manifest sign that He is Lord and God, of whom such a voice might properly and truly be spoken. Now the Psalmist would have sufficed to bear witness to the arguments offered by us; but since, as it is written, "In the mouth of two or three witnesses shall every word be established," come, let us again demonstrate that blessed Jeremiah also thinks and preaches the same things. For by showing that every created thing is subject to corruption, and thus proving it to be a servant, while by its remaining and being without change he declares the Son to be God by nature—and clearly therefore also Lord—he says somewhere to Him: "Thou sitting forever, and we perishing forever." For at all times that which is brought into being will be corruptible, according to the principle of its having been made, even if it does not undergo corruption by the power of God; but God will always be sitting—by "sitting," which is mentioned here, indicating the stability of His substance and the firmness in the identity of His substance, with the royal and supreme dignity in which He excels also being added: all of which the sitting adumbrates a certain image of.

Wherefore, that I may return to where I digressed, from the condition of not remaining forever, he proves that the blessed Abraham had been begotten and subject to corruption. For he died, and in a certain manner migrated from the family of the Lord—that is, from this world—according to which relationship he wishes him to be understood as a servant, not having the strength to be able to bestow freedom upon others; but from the condition of remaining, to wit, forever, he at last openly asserts that the Son is God of God by nature, whom it follows entirely that He is King and Lord. But what has been ordained and established for us by that aforementioned difference, will be clearly shown in the next-following text and saying. ^B

VIII, 36. If the Son shall make you free, ye shall be truly free.

To the Son alone by nature, he says, who is free in truth and placed outside of all servitude, is it found to be attributed that He is able to liberate, but to no one else besides Him. For just as, since He is by nature Wisdom, and Light, and Power, He gives wisdom to those capable of wisdom, light to those in need of light, and strength to those lacking strength, so, since He is God of God, and the genuine and free fruit of the substance that reigns over all things, He gives freedom to whomsoever He pleases. But by one who does not have it by nature, no one could be made truly free. But when the Son Himself wills to make some free, by implanting in them His own ^C fruit

^A they shall truly be called free, having obtained this dignity from Him who has the right and power, and not from any of those who borrow from another and shine with imported graces, as it were. Most necessary, therefore, was that preceding exposition, and much profit will arise from the difference pointed out there for those who have endeavored to learn more deeply. For it was necessary to understand from where we must seek nobility according to God, and to learn that the Son has the power to set free. Let those, therefore, who rejoice in worldly honors not be puffed up with high-mindedness, nor let them rail against the glory and grace of the saints, even if some of them have been small and from small origins according to the flesh; for that which appears bright among men is not sufficient for attaining nobility before God, but that which is manifest in life and customs according to virtue makes a man truly free and noble. For Joseph was sold into slavery, as it is written, but he was free, shining with the nobility of soul; whereas Esau was born of a free father, and was himself free, but by the vileness of his ways he displayed a servile mind. Those, therefore, are noble before God, as we have just said, not those who abound in wealth, and are flooded with an abundance of money, and delight in the bright honors of this world, but those who are manifest by a grave life and a law-abiding conduct. ^B

"I know that you are Abraham's seed, but you seek to kill me, because my word does not take root in you." (John VIII, 37)

In many ways, showing that their pride and arrogance in boasting of the race of Abraham is utterly vain and useless, He says these things, so that they might seek the true nobility that is pleasing to God. For God does not look upon the flesh, according to that word spoken by our Savior Christ Himself: "The flesh profits nothing," but rather He approves and praises entirely the nobility of the soul, and recognizes those as possessed of true nobility whom the similarity of works or conformity of customs brings together into one virtue, as it were, making them conspicuous in the same form and species of good things, and conversely. For how can it be, that being from the earth, and fashioned from clay, as it is written, we should be called the offspring of the Lord of all, just as Paul says: "For as much then as we are the offspring of God"? ^C For you have indeed become His kinsmen because of the flesh which is in the mystery of Christ. But it is possible to see the truth of this matter in another way also: for if we hold His thoughts, and do not worship piously in a half-hearted manner, we shall be called sons of the God who is over all, and if we fashion our own mind to His will as far as it is possible. And that God accepts likeness and exact conformity to Himself in the place of kinship, we shall clearly recognize if we apply ourselves to the sacred oracles and run through divine Scripture. Indeed, in the days of the prophet Jeremiah there existed a certain false prophet, an Elamite, by the name of Semeias,

^B who belched forth things from his own heart, as it is written, and not from the mouth of the Lord. And since there was a great multitude of other false witnesses and false prophets, leading the crowds astray and dragging them toward things that were not proper, the Lord and Master of all was, as was reasonable, angered. Then, having spent many words regarding Semeias, and having explained what sort of punishments he would pay for this daring deed, He adds at the end: "And I will take vengeance upon Semeias, and upon his race, for those who do things similar to him." Do you hear how, in cases of similar crimes, He observes the kinship? For how could He who knows how to judge justly have punished the race according to the flesh along with Semeias, if they were not of the same disposition as he in regard to their wickedness, even though He clearly says through the prophet Ezekiel: "The soul that sins, it shall die"? Therefore, so that nothing of the sort might be thought about Him, when He mentioned their race, He immediately added: "those who do things similar to him," defining kinship by the sameness of the deeds performed. ^C But in order that we might see the truth of what was said in the case of the Jews themselves, let us call to mind the words of St. John the Baptist. For when he was exposing their empty boast—the one by which they said they were of the race of Abraham—he said: "And do not wish to say within yourselves: 'We have Abraham as father.' For God is able from these stones to raise up children to Abraham." For since it had been said to him by God: "Multiplying, I will multiply your seed as the stars of the heaven," the Jewish people, so that they might hold the One who had promised such things to be entirely devoid of falsehood, were for that reason boasting greatly, thinking that they would never fall away from the kinship of their progenitor, so that the divine promise might stand firm. But in explaining this hope of theirs, the blessed Baptist says quite clearly: "God is able from these stones to raise up children to Abraham." ^D And the blessed Paul will agree with these things, saying thus: "For not all who are of Israel, these are Israel; nor because they are the seed of Abraham, are they all children." Since it has therefore been demonstrated and proven from every side that God recognizes kinship in characters and actions, it is already evident that those who pride themselves on good and holy ancestors, but stand far distant from their virtue, are in vain. For this reason, the Lord says this to the Jews with great reason: "I know that you are the seed of Abraham; but you seek to kill me, because my word does not take hold in you." Indeed, He says, when I look only at the kinship according to the flesh, and weigh from where the Jewish people arose, then I see that you have been propagated from the seed of Abraham; but when I contemplate the beauty of his manner of living and his intent, I perceive you to be strangers and no longer kinsmen. For you seek to kill me, although he whose descendant you now boast of being was by no means fierce and a murderer; and—what is worst and most alien to the laws—you do not pursue me for just causes, but contrary to all equity you burn with a love for slaughter, and have decided to remove me from your midst for this one reason: that my word is not accepted by you, despite the fact that you are called to life and to sal

salvation. But it is not accepted among you, clearly because of the sin that dwells within you, which, as it were, does not allow a place for any counsel or exhortation that aims at what is good. Are not the Jews, therefore, murderers according to him, and most unjust judges, since they ^A decree that he who has committed no sin should be punished with death, he who on the contrary strives to help and save them? How then are you still related to the just and good Abraham, you who are so far removed from his virtues, as far as virtue stands apart from vice?

«I speak what I have seen with my Father, and you do what you have heard from your father.» (John viii, 38) Having said that his own word is not accepted among the Jews, or rather, having exposed them as murderers, he necessarily adds these things as well, and for what reason, I shall set forth again. For he did not ignore, as is likely, that some of the Jews would rise up against the words spoken by him and, spewing out the things from their innate madness, would say again: "Not in vain, as you say, do some of us seek to kill you; they are driven to this by well-founded reasons. The impulse in them is godly, and it is a zeal that cannot be justly blamed; for your word cannot be accepted by them, since it is opposed to God. You teach us an error contrary to him, and you lead us ^B away from the way of the Law, and transfer us—in a way—to the will and opinion of you alone." The Lord, knowing the movements of their thoughts, again meets these things which the Jews were surely whispering secretly or pondering within themselves. For he is the true God, and therefore he says: «I, what I have seen with the Father,»—I have contemplated, he says, the nature of my Father, having often seen in myself and from myself the One who begot me, and I have become a witness of the wills that are in him. I have seen, by means of an innate knowledge, clearly, of what works he is a lover, and these are what I speak to you; and I shall not be caught having said anything at all discordant, nor have I prescribed anything contrary to what seems good to him. I have been eager to call my hearers to those things, and I have not turned them away from my own; for the things of the Father are in me, and mine, in turn, ^C are in him. But if, being such by nature, and being a co-will-er in all things with God and the Father, I seem to you to be someone not truthful, and I am thought to be leading you away from divine teachings, let the accusation be dissolved, cast aside all suspicion: «Do what you have heard from the Father.» He has spoken to you through Moses, keep the commandment, you heard him saying: «You shall not kill the innocent and the just.» How then do you seek to kill me, and [yet] violate the commandment of the Father? But we shall also understand it in another way again: «And you therefore do what you have heard from ^D your father.» He has spoken, he says, to you through the prophets, you heard: «Rejoice greatly, O daughter of Sion, proclaim, O Jerusalem: behold, your king comes to you, just and saving, and riding upon a colt, the foal of a beast of burden;» and also through the voice of Isaiah

again: ^A «Go up upon a high mountain, O you who bring good tidings to Sion; lift up your voice with strength, O you who bring good tidings to Jerusalem; lift it up, do not be afraid; behold your God, behold the Lord comes with strength, and his arm with dominion. Behold, his reward is with him, and his work before him; as a shepherd he will pasture his flock, and with his arm he will gather the lambs, and will comfort those with young.» Observing therefore the commandments of the Father, receive him who is proclaimed beforehand; honor with faith him who has been preached. Grant at least to the words of the Father ^B the power to prevail within you. It must be known that he declares the law to be of God and the Father, even though it was spoken by him through angels; not excluding himself from the giving of the law, but by a singular plan indulging the opinions of the Jews, who believed it to be so, and he does not contend against this opinion on account of the economy. For he often rebuked them, since they did not receive him; for he would bring the name of the Father into the midst.

VIII, 39. They answered and said to him: Our father is Abraham.

O great ignorance, and of a mind hardened ^C to disbelief, and looking toward nothing but contention. For while our Savior Christ acquiesces, and clearly says: «I know that you are the seed of Abraham,» they insist on the same things, and as though someone were contradicting and denying them to be from the seed of Abraham according to the flesh, they say again, «Our father is Abraham,» and they do not blush to repeat the same words many times, and they surpass the foolish loquacity and tongue’s itch of Battus. But perhaps there arose for them a most absurd occasion for this matter, and what that is must be said again. For when the Lord said, «I speak what I have seen with my Father,» they did not suppose that by this he meant God and the Father, but on the contrary they thought he meant either the just Joseph, or some other one of those who dwell on the earth, ^D so contemptuously did they think of him. For indeed the holy Virgin bore the divine fetus in her womb through no commerce of marriage, but from the Holy Spirit, as it is written. And when the blessed Joseph was ignorant that this had been done by divine ordination, he wished to put her away secretly, as Matthew relates. Yet the Jews knew that the holy Virgin had been pregnant before marriage, nor did they understand that it was from the Holy Spirit, but suspected that she had been corrupted by someone, whence they conceived sinister opinions about Christ, namely that he was the son of another father, by whom the Virgin had been corrupted, and that he was merely attributed to Joseph, whereas he was otherwise a bastard and illegitimate. Wherefore when he said, «I speak what I have seen with the Father,» they entertained no thought at all of God, judging that he was hinting at some one of their fathers who are on the earth, and wishing to lead them away from the boastfulness of their progenitor, and his own san-

- ^B guineous ties whereby they would assign to another the honor owed to another; and having suspected the most ancient glory of the patriarchate, they oppose him with more contentiousness and vehemence, saying: "Our father is Abraham." It is as if they were saying: Even if you should overwhelm us, O fellow, with wise words, and should surround us on all sides with astonishing miracles and strike us with incredible and marvelous deeds, you shall not take away our ancient boast. We shall not write down your father as the progenitor of our race, nor shall we assign such glory to another, nor shall we exchange our ancient heads of the race for new ones. And it is no wonder, nor is it far from being believable, that the Jews should fall into such ignorance, since they even supposed him to be merely a human being, and called him the son of a carpenter, belittling him in many ways, and counting the King and Lord of all as nothing. And that they were also not correctly disposed concerning the holy Virgin, as if she were defiled by some one, we shall clearly know indeed from what follows.

Jesus says to them: "If you were Abraham’s children, you would do the works of Abraham. But now you seek to kill me, a man who has spoken to you the truth which I heard from God: this Abraham did not do."

In every way and manner, so to speak, Christ, mollifying the fierceness of the Jews, speaks to them obscurely, not bringing forward a naked rebuke, but one tempered with mild speech, and soothing their anger gradually and in various ways. But after he sees them raging altogether, and perceiving nothing of what is said, with the veil and every covering removed, he at last speaks to them plainly. For it would be fitting, he says, if you believe that being reckoned among the sons of Abraham is a place of the highest honor, that you should study to imitate his ways; it would be fitting to trace the praiseworthy virtue of your progenitor; it would be fitting, in addition to these, to emulate and love his obedience. He heard God saying: "Go forth from your land, and from your kindred, and come into the land which I shall show you." And having delayed not at all in the fulfillment of what was spoken, he immediately pushed forth from the land that bore him, and though he did not know the foreign land, he occupies it, trusting in the goodness and mercy of the one who ordered it. And when he had reached the very boundary of his life, and was about a hundred years old, he heard that there would be seed for him; and doubting not in anything, he gave warm faith to the speaker, not having attended to the weakness of the flesh, but having considered the power of the one who spoke. He heard to offer the beloved one as a sacrifice to God, and he immediately fought down the desires of nature, and made his affection for the youth second to the divine command. But I find in you all things contrary to these. For you seek to kill me, he says, because I have spoken to you the things from God; this Abraham

^A did not do; for he did not offer violence through disobedience to Him who spoke to him, nor did he seek to do harm to Him who caused him grief. How then are you still children of Abraham, having departed so far from his godliness, as the difference in your ways demonstrates? Observe, moreover, with what order and how appositely Christ discourses; for he did not say in these instances that he had heard the truth from the Father, but from God, since, as we have just said, they were being dragged down by the boundless folly present in them toward opinions of him that were not true, imagining that he was speaking of a father who was one of those on earth. He addresses his discourse very well to those who were intent on his death; he names himself man, everywhere preserving for himself what is incorruptible as God by nature, yet not excluding his own temple, but as existing as one Son, even when he became man. He says, however, that he spoke the truth. For the Word of the Savior does not teach us to practice piety in types and figures, but persuades us to love spiritual and true worship. But when he says, "What I heard from the Father," one must not be scandalized in any way. Since he professes himself to be a man, he speaks this too in a manner befitting a man. For as he is said to die as a man, let him also be said to hear as a man. It is likely that he posits the innate knowledge which he has concerning the will of his own Begetter as if in the hearing; for so it is the custom to hear, and for the divinely inspired Scripture itself to speak often about God in this way; for when it says, "And the Lord heard," we would not by any means attribute to Him a peculiar and distinct faculty of hearing, such as exists in us. ^B For the divine nature is simple, and devoid of all composition; rather, we shall accept knowledge as hearing and hearing as knowledge; but there is nothing composite in the simple, as we have said. We will add a third explanation to these, not in the least straying from the proposed subject. God and Father said somewhere to Moses, the most holy, concerning Christ: "I will raise up for them a prophet" (that is, for the Israelites) "from among their brethren like you, and I will put my words in his mouth, and he shall speak to them according to all that I shall command him." For this reason, I think, our Lord Jesus Christ says that he heard the truth from the Father, and that he revealed it by speaking to the Jews, at the same time refuting them as though they were fighting against God and Father himself, and clearly demonstrating that he himself in reality is the one whom the Lawgiver promised to raise up for them. ^{C D} VIII, 41. You do the works of your father.

Having shown that the Jews were different in their ways from their forefather, and were removed far from his piety toward God, he rightly strips them of that vain carnal boasting; and when he has said openly that they ought no longer to be numbered among his children, he assigns them to another father, and establishes the likeness of works as a kind of bond of kinship, teaching that it is fitting for the good to be joined to the good, and deciding that it follows that those who live in a base manner should be placed in the rank of fathers with those who have been judged according to the same standards. For just as those in whom the desire for living well has come, and who have therefore already been named holy...

^A it will be possible for them to call God their Father without danger, since they strive to imitate Him as far as human capacity allows; so too, for the wicked, the Evil One might deservedly be assigned as their progenitor, since in their own character they fashion the image of his wickedness and perversity. For in Holy Scripture, "Father" is understood not only as the one who has begotten from himself, but also as one who has those who are like him in character, and is therefore called their father. Thus also that divine Paul writes to some: "For in Christ Jesus I have begotten you through the Gospel." ^B Just as therefore, as we were saying, some are rendered conformable to God and to the holy fathers through similarity of character and holiness, so too some are rendered similar to the devil and those who are of one mind and character with him, suffering this from their own wickedness. Therefore, for the holy, the holy are their fathers, but for the wicked, the wicked are their fathers. And the former, insofar as they are able, forming the divine image in their own souls and possessing the boldness befitting true sons, will rightfully say: "Our Father, who art in heaven." ^C But the vile, in turn, will be assigned to a father who corresponds to them, having been begotten as it were by their likeness to an equal wickedness. Therefore, Christ declares that the Jews have a father other than the holy Abraham; but who this is, He does not yet say clearly.

They said therefore to Him: "We are not born of fornication; we have one Father, God."

I have already said previously that the Jews, who were capable of daring anything, were suffering from bitter and impious suspicions against the Saviour Christ. For they thought that the holy Virgin, I mean the mother of the Lord, had been corrupted, and that she had been found with child not from the Holy Spirit or from power on high, but having been corrupted by some man by chance. For, being disobedient and utterly lack- ^D ing in understanding, they paid no regard to any of the prophetic writings, although they heard plainly and openly: "Behold, a virgin shall be with child, and shall bring forth a son." Looking only to the flesh and following the processes of our nature, and not considering the nature that is the worker of miracles, they thought that a womb could not bring forth anything, and that a woman could not conceive in any other way than through intercourse and the action of a man. Laboring under such a suspicion, the wretches dared to slander the generation of the divine and truly wondrous birth that took place through the Spirit. But since He excludes them from kinship with Abraham and assigns them to another father, they become fiercely enraged; and foaming forth their inner anger without restraint, they say with insults: "We are not born of fornication; we have one Father, God." For in an enigmatic way they are saying something like this: "You yourself have two fathers, and you were not born of noble and legitimate marriage, but we have one Father, God." But let one observe again their singular foolishness here.

For they, who through their own depravity and wickedness are not even accounted among the children of Abraham before the just Judge, have gone to such a degree of madness as to claim God also as their Father, perhaps on account of that which is said in the Mosaic books: "Israel is my firstborn son," and failing to take into their minds the utterance of Isaiah: "Woe, apostate children, says the Lord." ^B One might reasonably ask what it is that convinces the Jews at present no longer to say, "Abraham is our father," or "We have one father, Abraham," but instead to flee directly to the one God. They seem to me to have reasoned somewhat as follows within themselves. Since, while insulting the Lord with the charge that his mother was corrupted before her marriage, they were attributing two fathers to him, they were necessarily seeking to learn the invocation of the "one" as a sort of accomplice in this wickedness. For through the very things by which they insist that they have one Father, God, through these same things they obliquely reproach the Lord by setting the "one" against the "two," as it were. For they realized that by saying, "We have one father, Abraham," they would have completely denied the others—I mean Isaac and Jacob and the twelve who were from him—and if they were to do this, they would appear to be arming themselves against their own selves, and fighting against their own will and glory, and thus showing the Israelites to be strangers to the nobility of the fathers, and by this means to be agreeing with the words of the Lord. Therefore, in order to avoid the harm that would result from this, they no longer say, "We have one father, Abraham," but rather attribute to themselves one Father, God, being enticed only by the most dangerous pleasures of insult, so that they might fall into even greater charges, being workers of all impiety, and daring to take for themselves the enemy of all impiety in the place of a Father. ^C

VIII, 42. *Jesus therefore said to them: If God were your Father, you would surely love me; for I proceeded and came from God.*

By these words the Lord does not deny that it is possible for some even to be ranked among the children of God, but rather he shows to whom such glory is appropriate, and that it will be found most especially in the saints. He argues that the insulting Jews are specifically the ones who are insane. For I, he says, am uniquely and truly the Son by nature, from God the Father, of course; but all others have been placed as being formed according to me, and looking toward my glory; for images are always [like] to the archetypes. How then, he says, do you claim that one can be reckoned among the children of God when you not only refuse to love the Son who was born of God, who transforms those who believe in him into his own form, but also treat him insultingly in more than one way? ^D And how will those who do not look upon the character of God and the Father be transformed toward him? Furthermore, it will not be permitted for just anyone, he says, to call God Father without reproach, but only to those in whom the beauty of piety toward him shines, to them, I think, and not to others, will it be appropriate. I, intending to advise what is best...

have arrived from heaven, and my discourse is found to be calling you to the image of God. But if it were truly a matter of concern and desire for you to have God as Father, you would certainly have also loved me, the guide and teacher of such a path, who provides the grounds for resemblance to the one and true Son, and who makes those who receive him ^A conformable to himself through the Holy Spirit. And if anyone, he says, boasts of intimacy with God, how would he not love him who is from God? For how, I ask you, will he honor the tree who foolishly abhors the fruit born of it? “Either, therefore,” he says, “make the tree good and its fruit good, or make the tree corrupt and its fruit corrupt.” Since, then, the tree is noble—that is, God and Father—and you have known how to pour his own splendor upon your own heads, why have you not also loved the fruit from him, believing it to be of the same nature? The passage before us therefore contains a sharp reproach against the Jews. For it shows them to be liars; since, when they presume to call God Father, they stand very far from the virtue of those who are called to this, because they do not love him who is from God by nature; and at the same time, he usefully brings in the mention of his ineffable generation, so that they may be caught in their impiety even in this, calling him impious and a bastard. For in saying, “I proceeded from God,” he signifies his own ineffable and beginningless birth from the Father; but by adding “I have come,” he denotes his advent into this world in the flesh. And he is not saying that the Word of God shone forth from God and Father for the first time just then, when he became man—for some of the profane heretics have imagined this—but rather, the statement should be received piously. For it will not be the case that, because he joined the words “I proceeded” and “I have come,” the Word’s generation from the Father is equal to that of the flesh; rather, we shall attribute to each its own. We believe the first generation of the Word, that from God, to be beginningless and above the human mind; and for that reason it is placed first in these words: “I proceeded from God.” The second, however, according to the flesh, is designated by these words: “For I have not come of my own accord, but he sent me.” I was incarnate for your sake—that is, I became man—and by the good pleasure of God and the Father, I have come into this world to speak to you the things from God, and to make known to those who did not know them whatever is according to his will. But you have not loved, he says, the Savior and guide who was revealed to you by divine will. How then will you still be called children of God, or by what reasoning will you obtain the grace of intimacy with him, if you do not honor his Son? It is further likely that the Lord is once again hinting at something, and imposing silence by these words upon the people of the Jews who were barking against him in vain. We shall explain in a few words what is signified here. Many among the Jews, holding the fear of God as nothing, but esteeming only human honors and given to shameful gain, used to dare to prophesy, speaking from their own heart and not from the mouth of the Lord. ^{B C D}

^A And the Lord of all himself was accusing them, saying: "I did not send the prophets, yet they ran; I did not speak to them, and they were prophesying." And he even threatened to inflict terrible things upon them later, crying out: "Woe to those who prophesy from their own heart, and who do not see at all!" ^B Such a one was Ananias, who set his own lie against the words of Jeremiah, and who, having seized the wooden yokes and broken them, said: "Thus says the Lord: I will break the yoke of the king of Babylon." Since, therefore, when our Savior Christ said: "But now you seek to kill me, a man who has spoken to you the truth, which I heard from God," the Jews were murmuring—and not knowing who he truly was, they thought that he was a false prophet; and because of this cause they hardened their hearts to the point of daring even to abuse him, and were raging so savagely to kill him that they were already rushing to do it—he profitably terrifies them again, saying that he did not come of his own accord, as was the custom for them in their false prophesying, but that he was sent by God; so that, at the same time, by refuting the opinion that he was a false prophet, and by teaching that they would undergo no mean punishment—not only for treating with contumely him who was sent by God and the Father, but also for daring to plot murder against him—he might curb their unbridled audacity. Such, then, is the explanation of the passage before us. But it is credible that the heretic will seize upon this as sustenance for his own impiety. For perhaps he will accuse the substance of the Only-Begotten, and will think that it is in a state of inferiority to that in which the Father exists, due to his saying that he was sent by him. But let such a one again consider the manner of the economy that we have just mentioned, and let him remember Paul crying out concerning the Son: "Who, being in the form of God, did not count equality with God a thing to be grasped, ^C but emptied himself, taking the form of a servant, being made in the likeness of men, and being found in shape as a man, he humbled himself, becoming obedient unto death." If he humbled himself willingly, evidently with the Father also consenting as it were and joining in the will with him, what fault will there finally be in him who leads the plan of the economy to the end in the manner in which it is fitting? But if, because he says he was sent, you think him inferior to the Father, how, I ask, does he who is lesser, as you foolishly think, work the things of God in one and the same way ^D and in every respect similarly? How does he appear to have less of the things of God in himself, when he perfectly contains all things that are of his own Begetter, and possesses the most full power worthy of God? Wherefore he is by no means to be considered inferior on account of the mission, but, being God from God according to nature and true, since he is himself the wisdom and power of the Father, he is sent to us, just as light is shed from the sun, so that it may enrich with wisdom that which lacks wisdom, and so that finally that which is weak may be lifted up through him and strengthened unto the knowledge of God and of the Father and unto every virtue.

For all the most beautiful things for human nature have appeared through Christ alone. Therefore, there is nothing at all in Christ ^A that is servile, except perhaps only for the form [he took] according to the flesh; rather, his authority and power over all things are worthy of God, even if the Word is shaped for us... fittingly conforming the human [nature] to the measure of humiliation.

“Why do you not understand my speech? Because you are not able to hear my word.” (John VIII, 43.)

We shall repeat again what has been said by us many times, for it is profitable to those encountering it; for to go over the word very frequently for the benefit of those naturally disposed to benefit is not at all wrong. Let it be, therefore, that the Savior Christ does not altogether ^B receive the word cast forth from the tongue of those who disobey him, but rather looks into the hearts and kidneys, and makes his responses to the reasonings that are still churning in the depth of their hearts. For man, not knowing the thoughts in another, must necessarily take in the spoken word; but God is not so; for knowing all things, he has the thought instead of a voice.

Since, then, the Lord had told the Jews that he had not come of himself, as is the custom for those who proceed to prophesy from their own opinion and not from the divine Spirit, but that he had been sent by God, they were reflecting again—that is, they were reasoning within themselves, or even whispering secretly to one another, and saying, “Many prophets ^C have spoken about God, and have brought to us words from the Spirit, but we find nothing in them such as [is found] in the words of this one. For he removes [us] completely from the worship according to the law, and changes [us] into some other way of life, and introduces to us a foreign and new manner of living.” And so, his word has become clearly inconsistent and discordant [with that of] the ancients.

The Lord, seeing them reflecting on these things—as is to be expected—showing that he is God by nature, and knowing the designs in their hearts, anticipates them and says: “Why do you not understand my speech? Because you are not able to hear my word.” I have not been ignorant, he says, that you are not able to understand my speech, that is, my teaching; but I will explain to you the cause of the matter, and I will make clear what the obstacle is. “You are not able to hear my word.” But by saying “you are not able,” he is refuting them for being sluggish regarding the perfectly good, because they are held fast by their own passions. For the love of pleasure unnerves the mind, and the unbridled inclination toward what is base, by relaxing the tension of the heart, makes it feeble and most cowardly ^D toward being able to accomplish virtue. Being previously weakened, therefore, by the inclinations toward baseness, and being tyrannized by their own passions, he says, [that they are unable] to hear my...

is of God, you do not seek.” ^A For by this indeed, that they are not able to believe, he signifies the spontaneous infirmity of their mind, or rather a mind previously subdued by the desire for ambition. Moreover, we shall discover that what was said by the voice of Paul concerning the Jews is true: “The natural man does not perceive the things that are of the Spirit of God; for it is foolishness to him.” Therefore, since they were natural men, they considered him who was calling them to salvation to be foolish, as they were being taught the excellent path of conduct and the one through whom anyone can please God who loves virtue, to whom be all honor, glory, and power, for ever and ever. Amen.

THE SINGLE CHAPTER OF THE SIXTH BOOK

^B That bodily infirmities do not befall anyone because of prior sins of the soul, nor does God bring the sins of fathers upon children or upon any others, punishing those who have done no wrong; but He brings forth a just judgment concerning all, with the proposed saying: “Rabbi, who has sinned, this man or his parents, that he should be born blind?”

ON THE GOSPEL ACCORDING TO JOHN. BOOK SIX.

^C “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him.”

Having deservedly and rightly excluded them from the kinship of Abraham, and having convicted them of being unlike his ways and far removed from piety toward God, and furthermore having explained the reason why they could not be hearers of his speech, he declares again who might more appropriately and properly be called their father. “You, therefore,” he says, “are of your father the devil.”

whom he ^A also calls a murderer from the beginning, and one who has not stood in the truth, declaring that the father to them is a liar; and who he might be, he has clearly defined in the following verses. For this ^B rashness in handling the matters proposed—which contains within itself much obscurity and truly stands in need of searching investigation—is brief. For the discourse concerning this is deep, and not easy, I think, for many to discern; for in as much as it cannot be grasped by a ready mind, He does not assign to the Jews some other father besides Satan, who fell from heaven. But in what follows, that it is written as concerning the father assigned to them, that “he is a liar, just as his father also is,” alarms us, or rather, it forces us to doubt not a little. For whom, if we are thinking correctly, should we suspect to have been father to the devil, or who else fell before him, to whom he might correspond in form or habits? ^C For in the holy and divine writings no one could show you such a reading; and it is by no means to be accepted for faith if it has not been said in the divinely inspired Scriptures. For every spirit that is counted in the number of demons is called Satan, as the son of the devil, according to what was said by our Savior Christ: “If, therefore, Satan casts out Satan, he is divided against himself.” But we have heard of that one, preeminent and superior to the others, to whom it is said somewhere through the prophet Ezekiel: “You are a seal of likeness, and a crown of beauty in the delights of the paradise of God, [and] you were clothed with every precious stone.” Whom, then, shall we suspect to exist, without blame, ^D to whose image he was fashioned—I mean in respect to the kind of wickedness? For some of the other interpreters, explaining the sense of the proposed passage, say that that ancient Satan, who is understood as the leader of all other demons, having been bound by the power of God and cast into Tartarus itself to pay the penalties for his insolence against God, another after him had emerged, similar in the detestable habits of the father, whom the Savior called the “Prince of this world,” because “he was a murderer from the beginning, and because he is a liar just as his father is.” But unless we were weighing the matter much among ourselves, we would not undeservedly hasten to agree with that discourse. Truly, that which above all else does not allow us to assent rashly and thoughtlessly is that, at the time of the advent of our Savior, the tyranny of the devil began to collapse, and the wicked and unclean spirits were being sent down into the abyss. And indeed, the demons approaching him openly begged that he would not order them to depart into the abyss, as it is written. We remember that they also made much outcry concerning this, saying, “What to us and to you, Jesus of Nazareth? We know who you are; the holy one

^A of God. You have come here before the time to torment us.” For they well knew that when our Lord Jesus Christ had arrived, he would exhaust them and afflict them in various ways; finding that there was much talk concerning him among those from Israel, they complained, however, as though he had arrived not at the right time. And they did this in a tyrannical manner, blaming the time of his arrival in a perverse way. Yet, they say “before the time,” as though they had been tormented at some other time, but were expecting the one of the arrival, in which they were destined to undergo the expected things without doubt.

To this, however, we say the following: If, while that one was bound, according to the assumption of some, another person deceived Adam—and he has not yet ceased to rage—that first one will indeed be free from blame among men, and will be free from every crime mentioned before, but he has neither killed anyone, nor deceived, nor lied. Indeed, it will not even be said to him justly by God: “As a garment stained with blood is not pure, so neither will you be clean, because you destroyed my land, and killed my people.” If, therefore, we concede that he whom they assert to be the first is exempt from the evils just recounted, whom shall we resolve to imitate in the one who is second after him? Or to whose form was he fashioned, he who surpasses his leader in malice, and has thicker marks of wickedness than he? To investigate these things more extensively was not beside the point, yet we consider it inept and superfluous to strive earnestly about matters that are not necessary. Wherefore the discourse must be turned to another understanding, and we must accurately inquire whom Christ assigns to the Jews as a father, endowed with the same morals and disposition as that demon who is the author of evil, that is to say, Satan.

He refers them, therefore, ^C to Cain, who, first of all men, abhorred the corrector and reprover of his own life, and became the beginning of envy, deceit, lying, and fraud after Satan—whose son he is also deservedly called, as one who expresses in himself the every form of that man's wickedness. For just as God is considered to be the father of every holy and just person, for he is the origin of all holiness and justice, so, I think, Satan will justly be called the father of every wicked person, as he who is the beginning of all iniquity. Since, however, we have said that Cain was given to the Jews as a father, and Satan to Cain himself, let us proceed ^D again to show that Satan himself raised his neck against the reproofs of God, and furthermore that he deceived, and lied, and finally, through envy, killed. And when we have shown Cain to be of equal character to him, let us transfer the discourse to the Jews, who have in themselves the whole image of his wickedness. Therefore, having in a certain way despised his own principality, and having coveted things that far surpass his own nature, and, by not keeping the manner of his own order, Satan was cast down, and by this was in a certain way chastised by God, and instructed in the condition of his own nature, yet on account of his perversity he gained no utility from it,

but rather, while disease was consuming him, he in no way looked toward the necessity of quickly correcting his own mind, but was eager to remain in a state of immovable obstinacy. ^A Since, however, the first man was fashioned by God, according to the writing of Moses, and was in paradise still observing the commandment that had been given—I mean, the one regarding the tree—Satan was the first to be inflamed with envy. And because his own transgression and disobedience were being censured by the first-formed pair, for they were still keeping the commandment that had been given, he hastened to draw them into disobedience through manifold deceits. For he knew that if they made the ordinances of the great King of no account, he would persuade them to do this as well, wrapping those who had done no wrong in the ultimate evils. For that the transgression in Adam, and the death that leaped upon us through it, were the work of diabolical deceit and envy, the very nature of the matter will teach, and the utterance of the all-wise Solomon—which goes as follows—will make clear no less: "God did not make death; but by envy of the devil death entered into the world."

Regarding these things, then, so much is clear. But now let the second one, Cain, enter in and take his stand. For he was the first-born son of Adam, an agriculturalist by trade; the second after him was Abel, but he was a shepherd of sheep. ^B And since the natural law—which, apart from the work of a teacher, imparts the knowledge of the Creator, for all good things have been sown and deposited in nature by God—called them to offer sacrifice to God: "Cain indeed brought of the fruits of the earth," as it is written, "but Abel also brought of the firstlings of his sheep, and of their fat. And God looked upon Abel and upon his gifts; but upon Cain and upon his sacrifices He did not pay heed." And Cain was grieved exceedingly, and his countenance fell. And the Lord God said to Cain, "Why hast thou become sorrowful, and why has thy countenance fallen? If thou offer correctly, but do not divide correctly, hast thou not sinned? Be quiet." Then to Abel: "To thee shall be his turning, and thou shalt rule over him." ^C Cain, therefore, was censured because he did not divide correctly what was offered, while Abel was justly adorned with praise and honor; and this, in truth, became fodder for envy to Cain. For he was exasperated by the reproofs that were meant to make him sober, just like Satan; then, having conceived an unjust envy—as we have said—he proceeded with guile against his brother, already having meditated on unholy envy. ^D "For he said," it says, "Cain to Abel his brother: Let us pass over into the field, another one better than this," and as though for some enjoyment and greenery, he slew one who knew nothing, in a beast-like manner; and first he laid his victim upon the earth, thinking—at least according to the logical calculation of likely things—that he would be in complete isolation, no longer having anyone who knew how to overcome him. But even having murdered him, he lied. For when God said, "Where is Abel thy brother?" he said, "I know not," but immediately, because of the rage with which he was boiling, he added, "Am I my brother's keeper?" For this is almost what he seems to be saying: "Him whom Thou didst crown undeservedly, what did it profit him that Thou shouldst keep him?" You see clearly, therefore, the whole form, as it were, of diabolical malice perfected in him, and the similarity of morals accurately expressed.

Let the discourse now proceed straight to the impiety of the Jews, and by attributing to them the similarity to the wickedness of Cain, let us demonstrate that they attempted the same things against Christ as that man did against Abel, so that their father may henceforth be justly and properly named. ^B Therefore, Cain was the firstborn, as we have said, but Israel was also a firstborn among the sons of God by adoption, as it is written to Moses: "Israel is my son, my firstborn." He brought to God as a sacrifice the fruits of the ground; but "He had no regard for his sacrifices," as it is written; and the legal worship of Israel, which is performed by calves and sheep and the fruits of the earth, is in a way earthly. But God does not accept it either: "For why," He says, "do you bring me frankincense from Sheba, and cinnamon from a land far away?" And also through the voice of Isaiah He openly cries: "For who has sought these things from your hands?" Then after Cain, Abel the just arrives to sacrifice from among the sheep. For after the legal worship, and at the end of the prophets, the truly just Christ came, not bringing fruits of the earth as a sacrifice to God and Father, but consecrating Himself to Him as a blameless victim for the life and salvation of all, in an odor of sweetness. ^C But God and Father, having rejected the legal worship as being more earthy, turned His regard to the sacrifice of our Savior Christ. And by "regarded" is meant that He accepted it. What, then, followed? Cain was rebuked because he had not divided correctly, and being rebuked, he labored under envy, and was hurried headlong to inflict slaughter upon his brother. God also admonished the people of the Jews in the Son, requesting better things from them as an offering, commanding them to transfer the legal worship into spiritual fruitfulness, and urging them to change the letter into truth. But being rebuked, they are embittered, and wounded by their ancestral envy, they iniquitously plot the death of our Savior Christ. Cain deceived Abel, and having led him into the field, he put him to death; ^D the Jews similarly deceived Christ as far as it lay in them, by sending the traitor in the guise of a friend, who, in order to betray Him, approached Him and deceitfully kissed Him, saying, "Hail, Rabbi." But they also took Him to the field, that is, outside the gate, and did away with Him. For Christ suffered outside the gate for us and on our behalf. You see, therefore, how the Jews, who are in no way found to be like Abraham and his kinsmen, possess the image of their own true and appropriate father, and since they labor with a wickedness akin and conformable to him, they deservedly hear: "You are of your father the devil, and the desires of your father you wish to do. He was a murderer from the beginning, and did not stand in the truth, because there is no truth in him; when he speaks a lie, he speaks from his own, for he is a liar, just as...

his father. But because I speak the truth, you do not believe me. ^A While the scope of the Word is directed toward the one brought forward in the midst and pointed out as the father of the Jews, I mean Cain, it is also broadened to a more general sense. For the force of what is said does not stop at his ways, but applies to everyone similar to him what is specifically said of one, setting it forth for all who are like him. For when, he says, Cain or another liar like him speaks a lie, he speaks from a kind of kinship of his own. For having learned from his masters and, as it were, drawing a natural aptitude for lying from him who gave the beginning to malice, he imitates his own father. For he speaks the lie; therefore, he says, since for him a father who is a lover of lies has also come to be, and he is led as if by certain natural bonds already into the baseness of his grandfather and father, he shows in himself their corruption, having made the wickedness in his ancestors a most manifest image, as it were, of his own character and ways, and he surely glories in his own evils. Since, therefore, it is the custom for things to happen in this way, and the corruption of the ancients, being stamped upon those with similar characters, causes them to be called their children, what is it that prevents you from believing me too, when I speak the truth, that indeed I have quite certainly appeared from a true Father, and, as I have already said before, I have come forth from God and arrived? For if someone lies because he has a liar for a father, and speaks from a kinship of his own, as it were, from that source, how is it not necessary that one who speaks the truth, myself, should be considered to have been born ^B from a true Father, and not, as you in your impiety have surmised, from some earthly father, by fornication and an union not according to the law? Such, indeed, are the arguments the Lord would use toward the Jews. But it must be known that in men, or in rational spirits, an affinity of morals is seen in terms of character and ways, such as they might have toward one another and toward the devil, the father of all malice. But in the case of the Only-Begotten alone, the matter is taken as an image of what is contemplated; for it is not just shaped from him without variation; for the kinship of nature to the Father is natural and substantial. For existing from him, and truly possessing all that is his along with the property according to nature, and the perfection of likeness in all things, he is seen as the form, the image, and the character of the one who begat him. Since, therefore, the Father is true, the one from him—that is, Christ—is certainly also the truth.

VIII, 46. *Who of you convicts me of sin?* ^C This question is not that of one expecting to be convicted, but rather of one removing and completely taking away the opinion that the true God who has truly sprung from God can fall into sin; for *Christ did not commit sin*. For all sin takes its origin from a turning away from the better to that which is not so, and it is born in those who are by nature subject to change, and

who can be diverted to things less becoming. But how could one who does not know change, and who is not susceptible to being diverted to any of the things that are not proper, but is rather immovably fixed in his own inherent goods—and that not from another, but from himself—be understood to sin? The Lord, therefore, puts the question to the Jews, if they have any way at all to convict Him of sin. And although the statement regarding this might extend to every transgression, taken in a general sense, yet, applying it fittingly to the matter at hand, we say that He is not asking about every sin for the present moment, ^B nor do we imagine that He was acting as if to invite them to repeat those charges which we mentioned earlier: "It is not for a good work that we stone you, but for blasphemy, and because you,

being a man, make yourself God," ^A wishing to worship Him in spirit and in truth. The children of the truth, however, eagerly receive that which is akin, that is, the truth. But you, for this reason, say to me... It seems the Lord is speaking to the Jews in a way that one might well observe and shape in the case of another. For let us suppose that someone who is accustomed to being sober speaks to a profligate son, or a servant, or a neighbor: "If I seem sober to you, renouncing fornication and keeping the reputation of my own character as far as possible from such things, why do you disobey and not believe me when I say that the thing is base and foul?" And surely, he would not say such things for the sake of setting up a defense against the question, but rather, by the fact that he is disobeyed, he clearly shows and proves that the one who delights in intemperance does not grasp the word that counsels sobriety. Thus, then, we shall also understand this in the case of the Jews, when Christ says: "If I speak truth, why do you not believe me?" For the form of such questions has at hand a concession implicitly drawn from the things being asked, and the questioning, one might say, refutes them all the more. ^B Observe also how He does not say "Why do you not believe me?" absolutely or in general, but adds "you," intimating in a way those who were accustomed to being more stubbornly disobedient, and indicating that there were present some who perhaps possessed a more noble mind and did not altogether retain in their own character the marks of Cainite perversity, but were practically already to be numbered among the children of God. For I mean that one should not think that all the Jews were entirely steeped in ungovernable rashness, but that there were some who had a zeal for God, as Paul says, though not according to knowledge, and for this reason they hesitated a little regarding the faith. But as for those who are disposed in this manner, we shall chiefly find fault with those who are looking toward anger and have flared up uncontrollably into murderousness—the unholy Scribes and Pharisees, above all, to whom it would be more fitting to address this, "Why do you [not] believe me?" as if Christ were specifically attributing the measureless disobedience to them. For they were the leaders, and they persuaded the subjects to join in their own unholy deeds. For this reason, they are justly accused as having taken away the key of knowledge, neither entering themselves nor allowing others to enter. Therefore, the "you" has a more specific reference, especially to the leaders. ^C "He that is of God heareth the words of God: therefore you do not hear, because you are not of God." ^D By the words "to be of God" in this passage, one must not think it means to be begotten of His substance—for it is foolish to say this—nor even according to that which is said by Paul, "All things are from God." For because He is the Creator and Fashioner of all things, who gives being to all, for this reason the divine Paul says all things are from Him. But in this place, it is not to be understood in that way; for all are from God, whether they be good or evil,

^A in so far as He is the creator of all. Therefore, He says that he who has been reconciled to God through virtue and an orderly life, and who has been deemed worthy of a sort of kinship with Him, in such a way that He also deigns to count such persons among His children, is from God. He who is from God, therefore, he says, will most readily and gladly receive the divine words; for that which is akin and familiar is somehow always loved. But he who is not from God, that is, he who in no way has honored the kinship with Him, would not most gladly listen to the divine words. For neither can the good easily dwell within the wicked, nor is there any strength of zeal for virtue ^B in them, since their mind is filled with extreme wickedness and looks only to its own will.

But when Christ says: "He who is of God hears the words of God," let no one suppose that He is commanding us to take in the divine utterances only with the ears of the body; for who among those who exist, even if he were thoroughly base, would not listen to the voice of one speaking, unless he had by some disease utterly lost his sense of hearing? But here "to hear" is placed for agreeing, and obeying, and understanding, and storing away in one’s own mind, as it is written in the book of Proverbs: "A wise heart will accept commandments." For indeed, the word of those who are senseless, that is to say, of the disdainful, sounds like some inarticulate noise, carried about ^C and, like a sound that troubles one in vain, it immediately departs from those who hear it; but it enters into the heart of the wise like fertile soil.

Wisely, then, the Lord, exposing the madness of the Jews and showing that they were shamelessly blaspheming, says that His words are the words of God. For He is, in a way, educating them to think more appropriately concerning Him, and not to suppose him to be the son of Joseph or of any other earthly man in reality, but to believe that God of God has appeared from the substance of God the Father; which indeed, when they understand it, they are vexed, and burn with hotter angers, adding iniquity to their iniquity, as it is written, by which they continue to insult Him even more greatly. ^D

VIII, 48. "The Jews answered and said to Him: Do we not say well that You are a Samaritan and have a demon?"

It is consistent for us to lament again the stupor and monstrous madness of the Jews. For they are caught by their own words, not unlike wild beasts when they leap upon the hands of the hunters and clothe themselves with the iron. For, being refuted as those who were accustomed to speak falsely, they immediately prove the true thing, and they are indeed burst with rage when they hear from the Savior that they are not from God. Yet with no interval of time passing, they display in themselves the most perfect image of the devil's malice. For they dare to call the Son of God, who has appeared from God, a Samaritan and one possessed by a demon, while they themselves harbor within them a more virulent and God-opposing demon; for no one says "anathema Jesus" except by Beelzebul, according to the opinion of Paul. Thus, they are liars.

^A abusive, and slanderous, and through these very things they shall be caught; and, being accustomed to fight against God, they shall pay the fitting penalty to the Judge who is all-powerful. We must again seek in this matter the reason for which they call the Lord both a Samaritan and one possessed by a demon. For the fact that they added the words, "Do not we say well," ^B indicates in some way that they are disparaging Him as a Samaritan for certain reasons, and furthermore, that there is something else which pertains to their own audacity to utter. Therefore, they say He is a Samaritan, as if He were indifferent toward the precepts of the law and thought little of breaking the Sabbath. For among the Samaritans, Judaism is not exact, but their worship is for the most part mixed with foreign and Greek customs. There is also another reason why they say He is a Samaritan, namely, that it was the custom of the Samaritans to falsely claim purity for themselves, while condemning others as defiled. For this reason, I believe, the Jews do not associate with the Samaritans, ^C as it is written, and they refuse to mix with others as well, fearing lest they be in some way defiled by them, being convinced that they do right while they trifle in this way. The Lord, however, condemning the wicked morals of the Jews, called them children of the devil, while He claims for Himself immunity from all sin and the most perfect purity, saying: "Which of you convicts me of sin?" That He cannot fall into sin is something that ascribes the highest purity to Himself; but that He labels the Jews as children of Satan is the act of one who judges them as defiled and having minds full of every impurity, which indeed is true. Therefore, they call Him a Samaritan for these reasons, and again, one possessed by a demon, because it is the custom of demons to transfer to themselves the honor due to God and to steal God’s glory without restraint. And they think Christ does this very thing, when, being man, He introduces Himself as if into the place of God, saying: ^D "He who is of God hears the words of God." He hints, indeed, that He calls His own words the words of God. This, therefore, was the cause of the railing, or rather the blasphemy, against Him for the Jews, urged by which they said those things which served as a pledge of eternal flame for themselves. But it occurs to me to marvel at them again in this: for though they are angry, because they were often called children of the devil and liars, they show by their work that the crime is indeed present in them, which they ought rather to have wiped away by an inclination toward virtue. For to be generally fond of railing, and to say that things which do not belong to some actually do, is most appropriate not to those who are ranked among the children of God, but to the children of the devil. And these wretches rail not only against others, but they even tell lies against their own heads, not to say against Christ; but they also stoutly maintain that they do this rightly, not even in the least condemning their own wickedness, which is an argument of the utmost blindness.

^A Jesus answered: "I have not a demon, but I honor my Father, and you dishonor me." The discourse is indeed marked by gentleness, but it is delivered with much moral character. For in the most emphatic terms, he says, "I have not a demon," and by distinguishing himself from them in this way, he declares himself to be free of such an accusation, while also showing that the saying is rather true of them. For unless they themselves truly had a demon, they would naturally have shuddered to call "one possessed" him who was confirmed to them as God by the testimony of so many works. Very aptly, therefore, attributing it to them—because such is the reality—he says, "I, therefore, do not have a demon, but you clearly do," turning the saying back upon them in a certain sense. "For I honor my Father," he says, by declaring that I myself am also God and have appeared from God, and by maintaining that I have known no sin. For it was necessary, indeed necessary, that he who is from God should be God, and that he who is from Him who knows no sin should be seen to be such, according to the likeness of Him from whom he is. "And it was as a necessity that the contrary should happen; by declining to offend you, I would have used less brilliant words; for God would not have been honored if He were considered to have a Son who was not God. The Father," he says, "would not be honored if He were called the Father of one who falls into sin." Therefore, I claim the most excellent things for myself, not at all blaspheming, as you suppose, but rather honoring the Begetter. I speak justly concerning you, that you are not from God, since it is not even lawful to say that those who have arrived at such a depth of wickedness and are steeped in every foulness are from God. For He honors and deems worthy of His intimacy not the liar, or the abusive, or the reviler, or the arrogant, or the insolent, nor him who unjustly plots murder, but the moderate, the gentle, the pious, the lover of God, and the good. Therefore, in this too I honor the Father, by excluding from His intimacy those who labor under unbridled wickedness. But you, while I do this, cover me again with reproaches and even assail the praises of my Father, so that you are found to be impious not only toward me, but now also toward Him. For if, by bearing witness to the most excellent qualities in myself, I honor the Begetter, then surely he will dishonor Him, he says, who would assail His Son with the utmost reproaches. ^C From every side, therefore, Christ is consistent with Himself; He clearly shows that He is God by nature, and by the fact that He says the Father is honored by Him, while the multitude of strangers is pushed away from His intimacy, He shows that the Jews are altogether alien to God. For what is more impious than those who say such things? "I do not seek my own glory; there is One who seeks and judges." Here, the word spoken through Peter concerning our Savior is seen to be truly and transparently fulfilled: "Who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but handed Himself over to Him who judges justly." You see, then, how, not once but frequently, hearing the words of those raging against Him, He persists in His own goodness and does not in any way depart from His duty, doing this as an example for us, so that in our desire to follow in His footsteps, we may not return evil for evil, [nor insult for insult].

^A nor be entrapped into rendering to those who wish to harm us any other evil in return for evil, but rather that we may overcome evil with good. "I, therefore," He says, "do not seek My own glory"; and He is not seen to be saying this as if He were declaring that it is safe for those who want to commit outrages against Him to do so, nor yet is He encouraging anyone to walk easily into such impiety. Rather, He is pointing to this: "I have come," He says, "not to traffic for glory from you, nor am I even in the least greedy for honor or fame. For I humbled Myself, though I existed in the form of God and Father, and I became a man like you." But He who for your sake did not even disdain to take the form of a servant, when it was possible for Him to remain in equality with God the Father and to delight in things beyond mind and word—how could He be thought to be seeking glory from anyone, and not rather to have endured willing humiliation for the sake of what is useful to others? ^B For the Lord is either saying this to us, or we must think that He does not seek His own glory in another way. For while it is in His power to punish the insolent immediately and to exact penalties for their blasphemy, as if they were acting impiously toward the Lord of all, He bears the injury calmly and has persisted in this so much that He is not even willing to grieve the arrogant, not even with a bare word in return. But, so that acting impiously toward God may not appear to be something anyone can do [without consequence], He necessarily set the wrath of the Father against them as a kind of rampart and barrier, preventing them from proceeding immediately to such things. For if the Son is patient of injuries and does not immediately vindicate His own glory, the Father, He says, will by no means bear it, but will immediately stand forth as an avenger and will arise against the insolent—not as if He were defending someone else, nor as if He were grieving because one of the saints was insulted and thinking it fitting to be angry, but because the sin ascends to Him; for there is nothing at all that comes between the Father and the Son, insofar as we speak of identity of substance, even if each is understood to exist individually. ^C For it is for this reason that our Lord Jesus Christ says in another place: "He who does not honor the Son, does not honor the Father." For the Son has naturally within Himself the Father, who is glorified along with Him and who, clearly, co-exists with Him; and, again, the Father has within Himself the Son, as a partaker of His substance and thus also of the glory that is over all. The wretched Jews, therefore, shall be punished for the blasphemy which they vomit forth against the Lord and Son, acting impiously against the entire consubstantial and holy Trinity and the nature that is Queen of all, as those who have injured it in the Son. Therefore, everyone who is of a sound mind must especially take care not to offend the good God in any way whatsoever. For it is not because He does not immediately bring His wrath upon those who sin against Him that He is therefore in any way more lenient. For He is good, not bringing wrath upon us every day; but if we do not turn back, He will sharpen His sword, according to what is written, and ^D He will bend His bow against us, in which are the weapons of death, that is, every kind of torture and unbearable calamity.

^A VIII, 51. *Amen, amen I say to you, if any man keep my word, he shall not see death forever.*

He shows it is superfluous to provide long defenses against those eager to find fault. For He turns towards what was necessary—that is to say, the calling through faith into eternal life—but He also tempers His discourse again with a certain skill, as if to prevail over those who, because of their senselessness, were being injurious. For when He had previously spoken as if of God, saying, *He that is of God, heareth the words of God*, He immediately adds, *If any man keep my word*, showing Himself to be God by nature, and proving that the Jews had left no excess of impiety untouched, when they said that He who grants eternal life to those willing to keep His word possessed a demon. For would He not be recognized as God by nature precisely from this? To whom else would it be fitting to be able to give life perpetually to those who hear His words, but to Him who is God by nature? ^B Indeed, the divine word is kept, not if one passes over the divine commandment, but if whatever has been commanded is performed without delay and promptly, with all stalling and sloth cast aside. But observe again how accurately He speaks. For He did not say, "If any man hear my word," but *If any man keep my word*. For God’s word is received not only by men shackled by sins, but even by the very unholy crowd of demons; and so it was that the leader of them all, Satan, when he dared to tempt our Lord Jesus Christ in the desert—kicking against the goads out of extreme ferocity—proposed the divine law to Him, saying, *It is written that he hath given his angels charge over thee, to keep thee in all thy ways.* Therefore, salvation does not consist in the mere hearing of the word, nor does life consist in the mere reception of instruction, but in the observation of what is received, and in setting before ourselves the divine word as a rule and guide of life.

He says that the certain guardian of His sayings shall not see death forever, not as if He completely abolishes death according to the flesh, nor as if, as God, He does not judge death to be death—for to Him nothing is dead, insofar as He is able both to bring into the nature and origin of things that which does not exist, and to restore easily to life that which has perished—but either because He denies that the saints will see death in the age to come (which is also properly and more truly understood as the age, as it has no end, unlike this age of ours), ^C saying that those who have kept His divine word will not see death into that age, not as if some would be going to die after the resurrection. For the death of all has been dissolved in the death of Christ, and the empire of corruption has been overthrown; but He calls by the name of death, as is likely, that which is to be punished through the ages. You may learn this, which He Himself said in what has been discussed above. For, He says, *Amen, I say to you: He that believeth in the Son hath life everlasting; but he that*

^A believeth not the Son shall not see life. Although all shall live again, and shall return unto life once more, both the faithful and the unfaithful. For the resurrection is not partial, and in no way restricted, but equal to all, inasmuch as all must live again. How then shall he who does not believe in the Son not see life, although all are expected to be raised? It is therefore manifest to everyone that He is accustomed to call "life," to live in blessedness and eternal glory, which is stored up in hope for the saints. Just as, therefore, He says that he who does not believe in the Son will not see life, although all are expected to be raised, not indicating by these words the life of the body, but the blessedness prepared for the saints, thus calling it; in the same way, I think, He says that the noble and vigorous guardian of His divine words shall not see death forever, and by this not at all indicating the death of the body, but the punishment prepared for sinners. For just as in the former places blessedness is signified by life, so here, by saying "death," punishment is signified.

VIII, 52. Then the Jews said to Him: Now we know that Thou hast a devil.

They accuse the truth again, those who, when they were called liars, were annoyed as if they had been insulted; yet they bear witness—even unwillingly—to the words of the Savior, and through the very things by which they dishonor Him, they show Him to be truthful. These wretches are blind, ^B and have hearts filled with such ignorance that they do not even think it necessary to wipe away those things for which they are accused, but always fall into worse evils than those past, and are caught in their own snares. For behold, behold even the things by which they think they are defending themselves—as if they had not without cause insulted Him—by these very things they are more greatly convicted of lying, and are bound more tightly as if with chains ^C of their own sins. Most foolish also is that expression, "Now we know," which they use here; for those who often barked at Him and claimed He had a devil, now say they have known, condemning the earlier petulance of their own tongues. For if they know now, they certainly did not know before. How then did they assert that one not yet judged was possessed by a devil, ^D just as they imagined Him? The impious people of the Jews was therefore a liar even long before, and with an unbridled mouth belched forth the wickedness of the devil against Christ; and to confirm their own triflings, they snatch at the word spoken by our Savior Christ, out of great derangement, as is likely, and thinking to provide a shield for their lie with the truth. Furthermore, through the very things by which they ought to have learned that they were sinning, by atrociously insulting the grantor of eternal life, they do not perceive that their own disease is worsening; for they are so far from thinking that it is fitting for them to repent and feel sorrow, that they already say they are persuaded that their words are the truth. And truthful is the pro-

^Aphet saying: "For the ways of the Lord are right, and the just shall walk in them; but the ungodly shall be weak in them." One might well be astonished at their incomparable madness even in this. Seeing an unnumbered host of demons and unclean spirits crushed by the single voice of the Savior, and driven—even against their will—from the bodies in which they were, they are not struck with awe, nor do they refrain from saying that He has a demon, even though they have been convinced by necessary arguments that Satan would not cast out Satan. "For every kingdom," says Christ, "divided against itself shall be laid waste, and every house and city divided against itself shall be laid waste. And if Satan casts out Satan, he is divided against himself. How then shall his kingdom stand?" Behold, then, one might say, and with good reason: "The people is truly foolish and heartless; they have eyes and do not see, they have ears and do not hear." For they are neither turned by word and teaching to the desire to think better thoughts, nor, ^B contemplating with eyes of the mind the nature that is queen of all, do they cease from assailing it with monstrous reproaches as if with stones—or rather, assailing their own souls.

VIII, 52. Abraham is dead, and the prophets; and thou sayest: If any man keep my word, he shall never taste of death.

When the Jewish crowds, ready for every boldness, lied against their own head and said to the Savior, "Thou hast a demon," they wish to signify nothing else than this: "Thou art making Thyself God, Thou who art diverting to Thyself the honor and glory owed to the divine nature." For this is the custom of demons, as we have also said elsewhere. They conceive nothing in their minds beyond what is visible, nor do they recognize the Word of God in human flesh; nor, lifting their minds even a little from bodily things, but being fixed on earthly things alone, they concern themselves only with the inferior things that are subject to touch. ^C For this reason the wretches are scandalized, and they think that the Truth, that is, Christ, is lying, but they also suspect Him of exalting Himself against the glory of God, not only by wishing to be equal to the ruler of all, but by thinking that He can do something greater, or promising that He will do what God the Father has not done. For why, pray, are they indignant, saying that Abraham and the fathers and the prophets are dead; and why, I say, do they set forth the death of the saints to overthrow the Savior's words? It is consistent that we should understand what they signify. Indeed, they wish to show something of this kind: "We did not lie when we said, 'Thou hast a demon,' namely, because Thou art making Thyself God, transferring to Thyself the honor and glory owed to God." The proof and evidence of this saying is not far to seek. ^D For behold, thou professest by thy miracles that thou art surpassing God Himself, and that thou art able to accomplish with ease those things which He has not done. For Abraham and the prophets, even though they kept the word of God, nevertheless did not resist the laws of nature, but suffered the death common to the body. And

^A you claim that he who keeps the words that come from you shall not taste death at all? How then, they say, do you show your own words to be better than his? But will he who supposes himself to surpass God not clearly be seen as insane? For the Jews, from great ignorance, imagine that in these words the Lord signifies only the death of the body, and that he promises immortality of the flesh to those who believe in him—whereas, if they were wise, they ought to have considered that nothing dies which is vivified by God, even if it happens to be dead. For if it was brought from nothing into being, how shall that which has already been brought into being not be much more easily and readily called to exist again, even if it is thought to rest for a little while for the sake of the dispensation? The Jews, therefore, not knowing the glory of the Savior, insult his words in a way and call him possessed by a devil: inasmuch as he promises to do greater things than God, and, for the proof and verification of their calumny, they bring forward the death of Abraham and the holy prophets. Through this they think to refute Christ, as one who boasts with vain words, and who, while promising to give eternal life to those who keep his word, in reality, by the very fact that he claims he will give them greater things, destroys the glory of God.

VIII, 53. *Nunquid tu major es patre nostro Abraham, qui mortuus est? Et prophetæ mortui sunt.*

The speech of the Jews is hidden and involved here, and seems to contain a deep meaning. ^B For what do they say again here, pondering things indeed according to human standards, yet bitter things if we attend to their aim? Behold, they say, Abraham and the prophets are dead, although they kept the divine word; but we have just heard you promising to some persons certain things greater than these. For in so far as you guarantee that they will not die at all, they are surely greater than the prophets in accordance with this very immunity from dying. But are you, they ask, greater than Abraham and the prophets, you who promise that you will make others greater than them? Will you yourself die, while they are dead, and will you remain immortal, being a man possessed of an earthly body? How, then, will you impart to others that which you yourself lack? For you will surely die, since you are a man. But if you are not greater than Abraham and the prophets, being about to undergo the common fate of death with them, how will you give to others a good of such a kind that is missing in you? Such is the thought contained in what was obliquely stated by them. And do not marvel if they conceive nothing more about Christ. For, as we have already said many times, they imagine him to be a bare man and like one of us, being utterly ignorant that the only-begotten God the Word is united to flesh. And with immense madness, crying out: "Whom do you make yourself?" they persuade themselves that they are correcting the Lord as if he were sinning, and ^D as if he were ignorant of what is proper, they advise him to think more modestly. For you are ignorant, O fellow, they say, of your own nature, and you do not know that you are in a way a man. The measure which has been given to you by God...

^A does not satisfy you; for whom do you make yourself out to be, you who also promise to give better things than the honor bestowed by Him, and rashly say that you will accomplish things greater than His power? They condemn him, therefore, as having spoken blasphemy, and like scorpions they finally set upon him; and they suppose it right and very just to rebuke Christ, as one who dishonors the measure of humanity, and who leaps up and exults so much as to be carried away beyond the glory belonging to the Lord of all, and who also tramples upon the honor of the holy patriarchs and prophets. For they expect even now to hear him shouting out openly—by which they think to provoke him— "Who do you make yourself out to be?" ^B maliciously adding that, "I am greater even than Abraham and the prophets," although the Lord would have been speaking the truth even if he had said this, since no human discourse has any claim to be compared with God, who is far above every nature, both visible and intelligible.

*Jesus answered: If I glorify myself, my glory is nothing.*

The entire scope of these words looks toward the person of the holy Abraham and the prophets, but, as is reasonable, the Savior transfers the matter indicated to himself, not being ignorant that the Pharisee is quick to anger, even without cause, and instantly seizes upon any kind of statement to plot murder. For envy impels its devotees to sin, and brings it about that they become more vehemently indignant even over things for which ^C there is least reason. But Christ wishes to signify something further of this sort. The Jews were attacking and thwarting those things said by him, naming the blessed Abraham and the prophets to satiety, and crying out openly: "Are you greater than our father Abraham, who died? And the prophets died?" Then, in addition to these things, and as if he were insulting the glory of the saints and towering far, very far, above them, they accused him, saying: "Who do you make yourself out to be?" It was therefore fitting that the Lord should answer these things openly, and say clearly that, "I am better and greater than Abraham and the prophets," but the high-minded Jew would not have borne such a statement. For someone would immediately have grown angry, and, carrying before him ^D a pretense of filial piety and pretending to defend the glory of the saints, would have risen up more fiercely against Christ, and would have seemed to himself to have a just right to plot murder because he was offended. For this reason, the Lord, transferring the words to himself, says: "If I glorify myself, my glory is nothing." For he says almost nothing other than this: "Let no one think highly of himself of those on earth." For if we wish to reflect among ourselves what the glory of man is, we shall find it to be nothing. "For all flesh is grass, and all glory of man as the flower of grass." It is therefore no wonder, he says, if Abraham and the prophets have died, and after them

^A 「My glory is nothing,」 he brings to the Jew’s memory, with Abraham quite clearly saying concerning himself: 「I am earth and ashes,」 and the blessed prophets crying aloud to God: 「Remember that we are dust.」 And yet we do not assert that for this reason He who glorifies them detracts from the glory of the saints. But it was necessary, and the logic of what is useful called for Him to show how great is the difference between His divine and ineffable nature and those things subject to death and corruption.

It is my Father who glorifies me (VIII, 54).

In order to explain the sense of this saying clearly and accurately, I shall use the same words and repeat the same sayings. Since the Jews were not correctly presenting an invincible argument—as it were—and saying: 「Art thou greater than our father Abraham, who is dead? And the prophets are dead. Whom makest thou thyself?」 while they believed in truth that He also would die and be subject to death and corruption, and that He would not be greater in this regard than Abraham and the holy prophets, and in general thought nothing at all great concerning Him, our Lord Jesus Christ, who is from the eternity of the Begetter, necessarily shows Himself at last to be eternal. ^B It is for this reason He says: 「It is my Father who glorifies me.」 In saying this, He does not wish it to be understood in a simple way or without examination, but rather intends to signify through it that He is the Father. But the Son, who is ineffably begotten from the true Father, altogether and simultaneously draws to Himself what is proper to His Begetter, which is to be. He is therefore superior to Abraham and the prophets. For they have died as earth-born, being of mortal fathers; but He, having proceeded in an inconceivable manner from Him who is, is always being glorified by His own Father, not as one in need of glory—for He is the King of glory—but as having a ground for boasting in that He is begotten from an eternal Father, and therefore He Himself also exists as eternal; for He brings with Him substantially the dignity of Him who begot Him. ^C Nothing, therefore, will prevent the Son from being considered endowed with divine dignity because His Father is called His glory, since the Father Himself is likewise glorified by the Son, not as one in need of glory, but because He deems it glory—and possesses it—to be known as the Father of such an offspring, who is, clearly, God according to Him. For this very reason also the Son Himself says to the Father: 「Father, glorify thy Son, that thy Son also may glorify thee.」 ^D Accordingly, the glory of man is nothing at all. For that which is from the earth falls into death—the body, that is, even if it is to be raised. The Only-Begotten, however, is glorified by His own Begetter, as one who, along with all other goods, also possesses that which is proper to His own substance. And how great is the difference between Him and all creation, the blessed Psalmist also characterizes in a few words

saying: ^A “The heavens shall perish, but Thou remainest; and all shall grow old as a garment, and as a vesture shalt Thou fold them, and they shall be changed. But Thou art the same, and Thy years shall not fail.” For everything that has been created is subject to corruption, even if it has not yet perished, being held together for this purpose by the divine will. But God is incorruptible and eternal by nature, not obtaining this by the will of another, as does creation, but always abiding in His own goods, in which also is His own offspring.

VIII, 54, 55. Whom you say that He is your God, and you have not known Him.

He reproves them again, as those who worship God only in words—and those bare words at that—while they do not in very truth acknowledge Him. And so, He cries out that prophetic saying to them again; for then He was saying: “This people draweth nigh unto me, and with their lips they honour me, but their heart is far from me.” ^B But now, He fittingly and consistently cries out: “You have not known Him.” And the statement is true. For it does not follow that if you know that God exists, you therefore have knowledge of God. For that God subsists and exists, even the demons believe and shudder, according to what is written. But it is necessary both to know what He is, and moreover to imbibe opinions of Him worthy of Him. Once we have acknowledged that He exists, no sane person, I think, would curiously investigate what He is according to His nature; for it is impossible for anyone to discover this. But as for the things that belong to Him, or do not belong to Him, one versed in the divine Scriptures will easily discern. For we know and believe that He is powerful, and we know that He is not weak; we know that He is good, and we know that He is not evil; we know that He is just, and again, that He is not unjust. ^C We know that He is eternal; we believe that He is not circumscribed by time, nor is He temporary as we are. The Jews, therefore, confessed in words that God was their God, yet nonetheless they betrayed that they were ignorant of Him. For they do not consider that He is immortal and in no way subject to corruption. If they had known this, they would never have fallen into such madness as to imagine that the Only-Begotten, who proceeded from His substance, would die. Nor, by bringing forward the death of Abraham and the prophets to Him, would they have foolishly said: “Whom makest Thou Thyself?” For might one not rightly say that it is necessary that those who know who the Father is by nature should believe that the Word who proceeded from Him is of the same kind? ^D For just as a sweet stream necessarily flows from a sweet fountain, and noble fruits are necessarily born from noble trees, so, I think, one must believe that the true God is born from God according to nature, and that the One born from the eternal Father is eternal, no less than the Father. It is therefore opportune now to say to the Jews: “Either make the tree corrupt, and its fruit corrupt; or make the tree good, and its fruit good.” For a good tree cannot bring forth evil

fruits, nor can a corrupt tree bring forth ^A good fruits. How then is it possible—or rather, how is it not full of all folly—to think that he who was begotten of the immortal Father is mortal, and to number him who is ignorant of naught among those who are corrupt?

“But I know him; and if I should say that I do not know him, I shall be a liar like unto you.” VIII, 55. Ego autem novi eum: et si dixero quia non scio eum, ero similis vobis, mendax.

I have not lied, he says to the Jews, by saying: “If anyone keeps my word, he shall not see death for ever.” For I am able to make [men] immortal, since I know that the One from whom I am is powerful to do this; I know my Father to be life by nature. Therefore, I myself am also, according to him, life—manifestly, by nature—and a vivifier. But if I should deny that I am able to vivify, I shall appear as one who knows not the Father, whose property of substance I possess, and by which I am able to vivify even as he does. Therefore, I confess that I possess all things that are in the Father, and that I exist according to him; but if I were to say that I do not possess the things of the Father in myself without alteration, I shall be a liar according to you, as one not knowing the Father. But also, when I say that the glory of Abraham and of the prophets is ^B nothing, since they were from the earth and men by nature, for whom death was not strange, while my glory is the eternity of the Father—as one who knows the Father, I say such things. But if I should say that I will be subject to corruption as they are, and am not co-eternal with the Father, I shall be a liar according to you, being ignorant of the Father from whom I am. For it is impossible for the one who is from Him who is, and who always exists in the same way, not to exist altogether, and not to exist always in the same way. For that which is begotten of the eternal is eternal. But if one should take the passage at hand more simply, one will say that it was spoken in another way: I know, he says, my own Father; but by saying that I do not know [him], I shall be a liar according to you—you who truly do not know God, yet claim to know him. But as for what that manner of knowledge is, and what the fault of not knowing is, since we have already clearly explained this before, we shall add nothing superfluous.

“But I know him, and I keep his word.” [VIII, 55. Sed scio eum, et sermonem ejus servo.]

Regarding what concerns the readiness to approach the subject at hand, we say this: that Christ speaks again as a man, and again lowers himself to our level, not setting aside the servile form ^D at the appropriate time. He says, therefore, that he knows the Father and that he keeps his word, and we shall not by any means say that he is of necessity attributing such things to himself, nor that any of the things that befit him are being enumerated, but rather that his discourse is tempered with much art. For when he says that he knows the Father and keeps his word, he shows that the Jews are resisting those things which he himself professes to possess, inasmuch as they neither know God, clearly, nor do they know how to keep his ser-

- mon. For otherwise, they would have accepted with ready and willing minds that which was proclaimed by Moses and the prophets. We shall find among us, too, a form of speaking of this kind, which has the power and logic of a rebuke, and gently hints at ^A the vices of some, so that those who are rebuked may not become enraged. For example, let there be some man, upright and otherwise good, who reproaches a thief and a drunkard, saying: "I am an upright man, I have not stolen the property of others, nor have I ever been sodden with wine." Yet he does not attribute these things to himself with these words, nor do we assume he is speaking in such a way, but rather that he is casting before those he blames the opposites of the traits with which he himself is endowed. Just so, our Lord Jesus Christ says that he knows the Father and keeps his word, in another way therefore attributing to the impious Jews that they ^B neither know God nor, indeed, bear his word, or deem worthy of any observance at all the law given to them from above.

If, however, this passage must be weighed otherwise and observed more subtly in what is obliquely hinted, we shall add that the Father is known by the Son, not having such knowledge as is, of course, in us, but rather knowledge worthy of God and ineffable. For just as a man born of man, not having been taught by some other, but from what he himself is, does not ignore the nature of his progenitor, so too the Son, from what he is, knows his Father, but keeps his word; that is, he possesses, saved whole and entire within himself, the definition of the Father’s substance. For the "word [ratio]" of man—that is, the definition of his substance—is this: an animal, rational, mortal, capable of intelligence and knowledge. But the "word" of an angel, too, would be considered the definition of his substance. ^C But because it is not permitted to grasp the "word" or definition of God according to nature—for we do not know what He who begat Him is according to nature—therefore, taking it from our own customs and using human terms, He says that he keeps the word of the Father as if it were the definition of His substance. For He is the image of Him who begat Him, and a character devoid of all dissimilarity whatsoever, but having within Himself all things which are becoming to God and are excellent in the Father.

VIII, 56. *Abraham your father rejoiced that he might see my day; and he saw it, and was glad.*

By "day" in this passage, he says nothing other than the time of the advent, in which the true light shone upon us, and the sun of righteousness arose, with those shadows being dissolved—like a mist—by which we were held at that time, when the prince of this world was tyrannically harassing us and, to express it in a word, ^D was darkening the whole round earth with his own perversity, and obscuring the mind of each one in various ways. Therefore, the divine Psalmist also, recognizing in a way the most longed-for day of his advent, foretold in the Spirit, saying: *This is the day which the Lord has made. Let us exult and re*—

rejoice in it.* ^A Moreover, it is the custom of divine Scripture to call the time of any particular event a "day," according to the saying: *For the day of the Lord of Hosts shall be upon every proud and arrogant one, and they shall be humbled.* And again: *What will you do in the day of solemnity, and in the day of the feast of the Lord?* But the Psalmist also says that the reasonings of certain men will perish in that day, again defining "day" as the season of the divine and expected judgment, in which the deceits of former reasonings and the empty puffing of pride in wealth will profit nothing to those who are glorious in this world. *Your father Abraham,* he says, *exulted that he might see my day; and he saw it, and was glad.* But how or when we consider that the blessed Abraham saw the day of our Savior Christ—that is, the time of his sojourn in the flesh—is not easily explained; yet, as far as it is possible, we will rightly say that God revealed his mystery to him as to one of the holy prophets, or we shall certainly grant that he truly beheld the day of the Lord’s passion, on account of which all things have turned out prosperously for us and have flowed as if in a second course, since he was also commanded to offer his only-begotten and first-born, that is, Isaac, for a sacrifice, as a type of him. For it is reasonable that, as he was performing the priestly rite, the accuracy of the mystery was made clear to him in the type ^B of what was being done. One might also provide other grounds for this for the sake of the more studious. For he saw three men at the oak of Mambre, but he also received a promise from God that he would be the father of many nations, which he could not have rejoiced in other than by the fact that the nations were called, adopting Abraham as their father through faith in Christ, and were to be reclined with him in the kingdom of heaven and partake with him of the supreme generosity of our Savior toward all. Therefore, he says, the blessed Abraham saw, and seeing, rejoiced in my day. And for what reason Christ proceeds to say even this, it is necessary to state. The Jews, seeing him a human being because of the veil of the flesh, conceived nothing worthy of God concerning him, but thought he was even mortal like us, inasmuch as he had been brought into existence out of non-existence; but that he was eternal as being from the eternal Father, they were unwilling to believe on account of their great folly. ^C In order, therefore, to demonstrate clearly that he is not recent, nor recently begotten like us, but that he was known even to their most ancient fathers as being eternal, he says such things. Here, as much as possible, he usefully reproaches them, because they recklessly spit upon, acting foolishly and thinking senselessly, things that served in the place of a festival for the head of their race. For he only saw, and rejoiced; but they, having and being permitted to enjoy, insult [him] with their disbeliefs and proudly reject so illustrious a grace; ^D or certainly he obliquely intimates that he is greater and more excellent than Abraham, since he—that is, Abraham—deemed that for even a small amount of knowledge he drew great joy. Therefore, it did not have to be stated openly and without any veil, because of their intemperance, but he signified it again in another way.

And let no one think that, in saying to the Jews, "Abraham your father is dead," Jesus was speaking contradictions, since he at one time excluded them from kinships with Abraham, saying, "If you were children of Abraham you would do the works of Abraham," and yet now he calls them children of Abraham. It must be understood that he directs his word toward the truth in both cases. For in the former, he is defining the quality of spiritual nobility and depicting kinship through similarity of conduct; in the latter, he assigns to them merely the bare kinship of flesh, so that he may speak truly in both instances and in neither ^A be found a liar.

VIII, 37. *Then the Jews said to him, You are not yet fifty years old, and have you seen Abraham?*

The reasoning of the Jews is utterly foolish and worthy of much laughter; but one might with good reason marvel that they have been carried off into such great impiety that they are able to admit into their minds nothing at all of what they ought to consider. For although our Savior Christ repeatedly inculcates the same words to them in innumerable ways and indicates his own eternity by various arguments, they imagine nothing beyond what they see with their bodily eyes. But as if astonished and struck in their minds, they do not attend to those things which befit God, and, contrariwise, they absurdly reproach him with a lie, as if he were one of us who has only recently been produced into being and only began to exist in the nature of things when he was born; nor do they sufficiently grasp what they heard him say. For he said that Abraham saw his day, but they, turning the force of the statement to the opposite, say: "You are not yet fifty years old, and how have you seen Abraham?" Miserable, then, is the foolish Jew, who lives on until now in much ignorance and fosters within himself a savage madness. ^B

VIII, 58. *Jesus said to them: Amen, amen I say to you, before Abraham was made, I am.*

Christ returns again to his familiar and habitual practice. For he speaks at times very enigmatically, and by veiling his narrative in various ways, he does not allow it to be manifest to all. But when he sees that those who hear him understand nothing, then, having put off the veil of obscurity, he sets forth his discourse bare and clear, which he is also hastening to do on the present occasion. For since he finds that they understand nothing, even though he has taught them with many words, and are unable to grasp that He is eternal as from an eternal Father, and that as God He is incomparably greater than Abraham, he now says it openly, adding "Amen, amen" in the place of an oath for the confirmation of his words, "before Abraham was made, I am." But it must certainly not be thought ^C

^A that the Only-begotten merely boasts of being before Abraham alone. For He is before all time, and has the most ancient birth, being without beginning in the Father; but because his comparison with Abraham was set before Him at the present moment, He says that He is more ancient than him, just as the number one hundred, for instance, might say: "I am greater than ten," not at all implying that it differs little from ten, but that it far exceeds and is above the ten. Therefore, He does not vie with the times of Abraham, nor does He assert that He excels the times of that man by only a little, but since He is above all time and surpasses the number of every age, He says that He exists even before Abraham, which is indeed the truth. And it is very fittingly and rightly that He uses "was made" concerning Abraham, but "I am" concerning Himself, showing that while it necessarily follows that he who is brought into being from non-existence must also perish, it could never happen for Him who always exists to move towards non-existence. Therefore, He is greater and better than Abraham; greater, indeed, as eternal, and better, because He is not subject to decay as he is. ^B

"Then they took up stones to cast at him: but Jesus hid himself, and went out of the temple" (John VIII, 59).

They do not see the truth, being themselves liars, as they are, and having a liar for their father, according to the words of the Savior; yet they are once again enraged over nothing that they are accustomed to suffering. As if they were wronged and thought they were defending the glory of their patriarch, they were again inflamed by these things into intemperate anger, although they ought rather to have looked to the power of what was said and who it is that says these things; but instead, they fall away senselessly into a most irrational and beast-like frenzy, and attempt to pelt Him with stones, as if they had not already sufficiently insulted Him with many reproaches, or as if they had not already ^C brought a moderate amount of wrath upon themselves through their own insanity. The attempt of the Jews is, then, fervent and most irrational; but it did not proceed to action at the right time; for the time for suffering had not yet arrived. Christ hides Himself, not by running behind walls, nor by shielding Himself with anything else but His own body, but by making Himself invisible to those seeking Him through the power of his divinity. And He was not content merely to escape notice, but He also leaves the temple, sketching out for us in these things a kind of pattern of intelligible realities. For to those who love Him, He is manifest at all times, according to the saying: "Blessed are the pure in heart, for they shall see God." But He runs away from those accustomed to fighting against God, and shows Himself to none of the impious; nor, in any way, does He make Himself a friend to those who pursue Him by conversing or dwelling with them; rather, He departs from them and withdraws, as if ^D taking away all cheerfulness with Him, and leaving those who, as much as lies in the audacity of the impious, treat Him ill, deprived of His grace, even though Christ renders all things void

^A by His unspeakable power, destroying the unholy audacity of those who sin against Him.

IX, 1. *And as He passed by, He saw a man blind from his birth.*

When the Jews were drunk with supreme madness and were already attempting to pelt Him with stones, He immediately goes out of the temple, which was in their possession, and withdraws Himself from the impiety of His pursuers. As He passes by, He looks straight at the man who was blind from his birth, setting this up as a very clear sign and proof that He would depart from the loathsomeness of the Jews and leave behind that God-opposing multitude, and would look again more towards the nations, and would turn back the bounty of His gentleness towards them. This is compared to the man blind ^B from his birth, because the nations were born in error and, as it were, were from their earliest infancy devoid of the true knowledge of God, and did not possess the light from God—that is to say, the illumination through the Spirit.

Moreover, it is worth observing what is intended by the fact that the blind man was seen by Christ while He was passing by. For me, the thought arises that Christ did not come primarily to the nations, but only for the sake of Israel, just as He Himself says somewhere: "I was not sent except to the lost sheep of the house of Israel" (Matt. xv, 24). But the recovery of sight for the nations was achieved as if in passing, as Christ moved His mercy toward them because of the rebellion and disbelief of Israel. And this is indeed what was sung long ago through Moses: "I will provoke them to jealousy with those who are not a people; I will irritate them with a foolish nation" (Deut. xxxii, 21). For the foolish nation was that which served the creature alongside the Creator and, like irrational animals, was fed upon all manner of ignorance, and clung solely to things on the earth that perish. But since Israel, who was wise and learned and intelligent—relying upon the law and the prophets—moved God to anger, he was in turn moved to anger by God, as those who were previously foolish were taken into his place and allotted the portion that was his due, to whom through faith and wisdom Christ became sanctification ^C and redemption, according to the Scripture (I Cor. i, 30), and consequently also light and illumination.

SINGLE CHAPTER

That bodily diseases do not befall anyone because of prior sins of the soul, nor does God inflict the sins of fathers upon children or upon anyone else, punishing those who have done no wrong, but rather He brings forth a just judgment upon all.

IX, 2, 3. *And His disciples asked Him, saying: Rabbi, who sinned, this man, or his parents, that he should be born blind? Jesus answered: Neither did this man sin, nor his parents, but that the works of God might be manifested in him.*

Those who were most wise were diligent ^D and...

were incited to learn these things, not so much by their own wish as by divine impulse; and while they were curious and inquisitive, they provided not so much for themselves as for us an occasion for benefit. For we are aided not a little by Him who knows all things, as we hear the true opinion on these matters, and furthermore, we repel wicked doctrines concerning them—doctrines which were not only among the Jews, but which some also, who were greatly puffed up with the knowledge of the divinely inspired Scripture and who seemed to have given their names to the Christian militia, had already dared to utter, taking pleasure in their own subtle reasonings, yielding to their own appetites, and not fearing to mingle Greek error with the dogmas of the Church.

For the miserable Jews, as if paying the penalties for their ancestral sins, and as if God were casting the sins of the fathers upon them most unreasonably, murmured not a little and derided the judgment as most unjust, saying even in the manner of a parable: "Our fathers have eaten sour grapes, and the children's teeth are set on edge." ^B But these others, laboring under an ignorance of mind akin to that of the Jews—a neighbor in origin—contend that the souls of men pre-existed and were subsistent before the formation of the bodies, and that these souls, having rushed willingly into sin even before the bodies, were then bound and constricted to them, accepting their birth in the flesh as a form of punishment.

But Christ by one brief word resolved the absurdities of both, asserting that neither the blind man had sinned, nor his parents. He overthrows the dogma of the Jews, saying that the man was not made blind on account of any sin, neither his own, nor his ancestors', nor his father's, nor his mother's. ^C And again he destroys the follies of the others, who say that souls sin before they come into bodies. For someone will say to them, and with good reason: "How, I pray, does Christ say that neither the blind man nor his parents sinned?" Yet we would not grant that they were entirely free from sin. For since they were human beings, it was surely likely—or rather, it was necessary—that they should fall into offenses. What time, then, does Christ define, according to which his word to us will be seen to be true, that neither he nor his parents sinned? It is certain that he is speaking of the time which preceded his birth, at which time, since they did not exist at all, they did not sin. ^D That it is, therefore, a delusion to think that souls sin before they are in bodies, and that for this reason they are included in bodies and arrive in earthly places, we have taught at length at the beginning of the Gospel, with the passage proposed for explanation: "That was the true light, which lighteth every man that cometh into the world," so that it would be superfluous to dwell on these things here again. It is necessary, however, to say whence it happened that the Jews arrived at this doctrine and opinion, and to show clearly that, being unable to understand the divine voice, they swerved from right reason.

^A Israel once pitched its tents in the wilderness, and God called Moses, the high priest, to Mount Sinai. But because he delayed there with God for as many as forty days, he seemed to the multitudes to be lingering, and they, losing heart—at that time left only with Aaron—were dragged off to Egyptian idolatries and cried out, saying: "Make us gods, who will go before us; for as for this Moses, the man who brought us out of the land of Egypt, we do not know what has become of him."

Then I think I should say briefly what followed from this. They made the calf, as it is written, and God was justly angry at this; then he even threatened to destroy the whole congregation at once. Moses fell down and asked for forgiveness with many prayers. The Creator of all assented to the pardon, promising that he would no longer punish the people, but he insisted that he would not go up with them to the land of promise, saying he would rather send his own angel to them in the capacity of a guide. ^B Moses took this ill, and because he did not wish God not to go up with the people, he surmised—rightly thinking—that the fury of divine wrath had not yet fully subsided; so he begged the Master again, earnestly, to walk with them. He knew that the guidance of an angel alone would not suffice for the Israelites, or perhaps fearing the weakness of the people, he sought to avert the hatred of the holy angels toward the wicked, and prayed that the Good and Lover of humankind, the King of all and Lord, should rather be with those so prone to sin. For he knew that he would grant them pardon not once, but many times, and would bestow mercy upon their sins.

God assented to this as well. Then he sought from him a sign and a manifest token, that he might be rendered certain that pardon had been granted absolutely, namely, by seeing him. "For if I have found grace in your sight," he said, "make yourself known to me, that I may see you clearly, that I may be said to have found grace in your sight, and that I may know that this great nation is your people." God also fulfilled this, as far as was possible, assuring his own servant that he had indeed forgiven the people their sin, and that he would go up with them to the land of promise. ^C Then, placing a kind of crown upon these promises because of what was lacking, he commanded him to hew two other tablets—the former ones having been broken, as is well known—in order to write the Law for him again, giving therein no small proof of his gentleness toward them.

And when Moses had prepared for this, "the Lord descended in a cloud," as it is written, "and stood with him there, and called by the name of the Lord. And the Lord passed by before his face, and called, 'The Lord, the Lord God, merciful and gracious, longsuffering, and plenteous in mercy, and true, keeping righteousness and mercy for thousands, taking away iniquities, and injustice, and sins.'" ^D But behold, so that I may again unravel the question proposed at the beginning, that he possesses a goodness worthy of God and an incomparable clemency

^A he asserts himself. For we say that this statement is his, and not that of another, and not, as some suppose, of the all-wise Moses, when he was offering thanksgiving prayers on behalf of the people. That it is the Lord of all himself saying these things concerning himself, and not another, the blessed Moses himself will bear witness to us, teaching in the book of Numbers, when Israel had again stumbled through untimely cowardice, while some were slandering the land of promise, who also had been sent by Moses, through the command of the Lord, to spy it out. For since they were returning from the land of the foreigners, and were coming again to the people, they poured out bitter words concerning it, saying that the land was wild ^B and savage, such that those dwelling in it were able to direct it, and they called upon their hearers to such great disrepute, that they had their cheeks wet with tears, and were even desiring the labors in Egypt. "Let us give," they were saying, "leaders, and let us depart into Egypt." And when God was threatening to destroy them, Moses again entreated him, and bringing the God who had given the promise to him almost into remembrance of it, he comes forward crying out: "And now let thy strength be exalted, O Lord, in the way thou spakest, saying: The Lord is long-suffering and very merciful and truthful, taking away iniquities, and injustices, and sins; and with purifications he will not purify the guilty, rendering the sins of the fathers upon the sons unto the third and fourth generation. Forgive the sin of the people, according to thy great mercy, just as thou wast merciful to them in Egypt even until now."

It has been shown, therefore, that God, who is over all, bears witness ^C to himself regarding his love for man and his supreme long-suffering. It would henceforth be fitting to state the cause for which the Jews are led astray, and think our good God to be one who is mindful of injury and burdened with wrath. But I would suppose that they have no handle from the divine oracles to seize upon, nor any ability to accuse them as not having happened excellently, but as having far transgressed the law of what is just; but that they must suffer this merely by their own ignorance, so as to think in truth that the sins of those who have been born are brought upon the sons, and that the extension of divine wrath is carried so far as to reach unto the third and fourth generation, for which others are accused of unjustly punishing those who have sinned in nothing. For how should they not rather have been, if indeed they were wise, considering fitly ^D that the fountain of justice, and of the habits among us, cannot do things that are uglier? For men indeed cast upon those accustomed to transgress the laws the punishments from the laws, bringing nothing at all upon those born from them, unless perhaps some happen to be found as fellow-guilty and partners in the crimes. But he who fixed for us the laws upon all things that are just, how would he be argued to inflict punishments which we ourselves would condemn not a little? Furthermore, it must be observed that he issued very many laws through Moses, and in many ways commanded those bound by impious customs to be punished, but nowhere is it found that he commanded...

that those who come from them ^A should share equally in the danger of those who transgress. For judgment is against those who sin, and he determined that it is fitting only for those who fall under the law to be punished. It is therefore impious to think in the Jewish fashion, but it is surely the part of a wise man to scan the divine mind, and in every way to maintain what is befitting the Queen of all nature. We rightly conclude, therefore, that the God of the universe, because of the clemency inherent in Him, and because of the serenity and humanity which He wishes to be testified to all, and because of that patience and mercy in which He glories, and by which He takes away iniquities and sins, does not appear so tenacious of offenses and so mindful of them that He would extend His wrath to the fourth generation. For how can He be patient, and long-suffering, and very merciful, and one who takes away iniquities and sins, if He does not bound the knot ^B of punishment within the head of the sinner, but extends it beyond the third generation, and rushes like some thunderbolt even upon the innocent? It is therefore incredible and of the greatest folly to think that God attributes to Himself such a long-lasting and indeed such an unrestrained wrath. Those who side with the opinion of the Jews will add another thing: they will not even grant that God knows the time befitting each thing. For if He promises long-suffering, and is found to lay aside His anger very easily, for what cause ^C does He seem to have added: "visiting the sins of the fathers upon the children, unto the third and fourth generation"? For to do this is nothing else than to wish to deter those who receive the remission of sins from Him, as if they were to be utterly deprived of their hope if He were truly tenacious and mindful of injuries, and is justly offended by them. What then, I pray, does Moses himself, the mystagogue of sacred things, do? Does he not seem to do a thing most alien to all reason if, while Israel is about to pay the penalty for an offense, he proceeds as a suppliant, yet, while asking for oblivion of the offense and mercy, he says at an untimely moment to God: "Thou art of such a nature as to recompense the sins of the fathers upon the children"? For this would be more of one inciting to wrath than one calling to mercy, and of one asking for oblivion of injury rather than for long-suffering. But by these words, I think, he ^D seemed to be appeasing Him and, as it were, calling to mind the things which He Himself had said when He proclaimed His goodness openly and clearly. For in what way He Himself is long-suffering and full of manifold mercies, and that by His nature He blots out iniquities and sins, will be recognized most especially in those things in which He seems to be most harsh. Therefore, how those things said by God ought to be understood, I think it is finally time to explain. "The Lord," he says, "is long-suffering, and of manifold mercies, taking away iniquities and sins"; then the rest we should read as if with a question mark: "And will He not cleanse the guilty?" that you may understand, of course, something like this: The Lord, he says, is long-suffering and of manifold mercies, and taking away iniquities and sins: will He not cleanse

the guilty? ^A Well, it is not in doubt: He will surely cleanse; for how is He long-suffering and of manifold mercy and taking away sins, if He does not cleanse the guilty? But he further brings this forward as a proof of the long-suffering and forbearance that is in Him, and that He will visit the sins of the fathers upon their children unto the third and fourth generation; not that He punishes a son for a father—do not think that—nor yet that He casts upon his distant descendants the transgressions of their ancestors like some burden, but He signifies something like this. Suppose there was a man who was lawless and had a mind filled with every kind of wickedness; he who had chosen to live in this way ought to have been punished without any delay, but God nevertheless endured him with forbearance, not bringing upon him the wrath that was due. Then, there was a son of this man who rivaled his father in impiety and wickedness, and in his evil outstripped his progenitor; and God was long-suffering even toward this one. Moreover, from him there was born a third, or even from the third a fourth, in no way inferior to their ancestors in the form of their wickedness, but practicing impiety equal to theirs. Finally, God brings down the wrath which had been due from above and from the beginning to the whole race, having been forbearing continuously, and even more so than was necessary. For the deferring of punishment, and that up to the fourth generation, how would it not be a praise of a truly God-befitting gentleness? ^B For that He knows not how to punish a son for a father, nor yet a father for a son, it is not difficult to learn even from what He said clearly through the voice of the prophet Ezekiel to the Jews themselves, who were murmuring regarding this very point, and saying: "Our fathers have eaten sour grapes, and the children's teeth have been set on edge." And it came to pass, he says, "The word of the Lord came unto me, saying: Son of man, what is this proverb among you in Israel, saying, The fathers have eaten sour grapes, and the children's teeth have been set on edge? As I live, saith the Lord, this proverb shall no more be used in Israel, for all souls are mine. As the soul of the father, so also the soul of the son are mine. The soul that sinneth, it shall die. But the son shall not take the iniquity of the father, nor shall the father take the iniquity of his son. ^C Everyone in his own wickedness, in which he has sinned, will die in it." But I think no one is so foolish as to believe that God did not at the beginning establish the best things, but rather somehow changed His counsel and thought better of it, and, just as one of us mortals, was barely able to conceive the more fitting things after a later deliberation. For if we praise the former, we shall clearly by this very fact accuse the latter, and if we grant the victory to the second, we shall surely condemn the first. God would therefore be establishing things contrary to Himself, and, like us, would fall away from what is right, establishing now these things, now those. But no one, ^D I suppose, would assert that the divine nature is in any way subject to such absurdities, or that it ever falls away from the right. He therefore introduces that document of His incomparable patience: "Visits the sins of the fathers upon the children unto the third and fourth generation." For He signifies that the merciful God is accustomed not to punish sinners immediately, but

rather to hold back, and to reserve punishments for a long time, as he himself says: "And I have filled my fury, and have restrained it, and I did not consume them." Elsewhere also again: "For the sins of the Amorites are not yet filled up even until now." You see how He indeed filled His fury, since some had already committed deeds worthy of the fullest fury, yet He endures like God, and delayed bringing an end upon those who angered Him. But that I may lay out for you the proof of these things as if on a tablet, and by the facts themselves inform you that what is recorded in the holy Scriptures is a hymn to the philanthropy of God, I shall endeavor to prove from the divine Scripture itself that the sins of fathers visited upon children, even to the third and fourth generation, is done not unjustly, but justly, and as an obligation owed to those who suffer this. The account will proceed briefly, because of the length of the history.

^A Therefore, as we have read in the third book of Kings, Achaab held the kingdom of the Israelites after others, and burning with a most unjust desire for a vineyard that in no way belonged to him, he killed its master, I mean Nabuthae. For even if he himself did not order this to be done, he was by no means displeased at the perversity of his wife. God was rightly indignant at these things, and then spoke to him through the prophet Elias: "Thus says the Lord: As you have killed and taken possession, therefore thus says the Lord: In the place where swine and dogs licked the blood of Nabuthae, there shall dogs lick your blood, and harlots shall wash in your blood." And immediately He adds: "Thus says the Lord: Behold, I bring evils upon you, and I will set fire after you, and I will destroy from Achaab him that urinates against the wall, and the one shut up and forsaken in Israel; and I will make your house like the house of Jeroboam, son of Nabat, and like the house of Baasat, son of Achia, for the provocations with which you have provoked Me and made Israel to sin." And He spoke to Jezabel, saying: "Dogs shall eat her in the outer wall of Jezrael, and those of his that die in the field, the birds of the air shall eat." ^B When the Lord threatened that He would surely bring all these things to pass, Achaab indeed tore his garment and entered his house, as it is written, and he was pricked in heart and dissolved into bitter tears, and he girded his loins with sackcloth. When God saw him in this state and took pity, He began to calm His wrath, and as if placing a bridle upon His sudden fury, He says to the prophet: "Have you seen how Achaab was pricked in heart before Me? I will not bring these things in his days, but in the days of his ^C son I will bring the evil." Is it then just to see under whom these things were fulfilled? There was born to Achaab Ochozias, "who did

evil," he says, "in the sight of the Lord, and walked in the way of his father Achaab, and in the way of Jezabel his mother." But also from Ochozias was born Joram, concerning whom it is written again that "he walked in the sins of the house of Jeroboam." And furthermore, from Joram reigned a third, Ochozias, concerning whom it is again said that he "did evil in the sight of the Lord, like the house of Achaab." Since, however, the time had now arrived when the house of Achaab must be punished, as it had not ceased from its impiety against God even down to the fourth generation of descendants, Jehu, the son of Namessi, was anointed king over Israel; he slew Ochozias and with him Jezabel, and he slew seventy other sons of Achaab, carrying out, as it were, the divine wrath to its end, so that he obtained both honor and grace for this act. For what does God say to him? "Because you have done well to do what is right in my eyes, and have done to the house of Achaab all that was in my heart, sons of the fourth generation shall sit for you on your throne." ^A Do you see then how he punished the wicked, sprung from the wicked, with difficulty at the fourth generation, but to him who honored him, he extended mercy even to the fourth generation? Cease, therefore, O Jew, to accuse the justice of God. For that saying shall be received by us as a commendation: "Repaying the sins of the fathers upon their children, to the third and fourth generation."

IX, 3. But that the works of God might be manifested in him.

What is proposed is in some way difficult to explain, perhaps full of great doubt, ^B and it would perhaps be not without learning to pass over it in silence, because of the excessive difficulty of comprehending it. But lest some other thing akin to those Jewish dogmas, like a certain "root of bitterness" springing up, should trouble us, according to the word of Paul (for some might perhaps suspect that for this reason the bodies of men are afflicted with infirmities, that the works of God might be manifested in them), it is useful, as it seems to me, to add a few things to this also, so that we may both repel the damage from this source and leave henceforth no place for deceitful arguments. We have shown, therefore, that God does not inflict the sins of parents upon children, unless they are participants in their perversity, and that souls are not ^C enclosed in bodies because of sins committed beforehand. Christ overturned both by denying them, being as God who knows all things, ^D or rather, being himself the dispenser of our affairs and the ordainer of things that are fitting or due to each one. For by saying that the blind man had not sinned, nor indeed suffered blindness for this reason, he shows it to be foolish to think that a man's soul is guilty of sin before it is infused into the body; and by expressly saying that the parents did not sin, so that the blind man should be born of them, he overturns the senseless suspicion of the Jews. Since, therefore, he has taught as much as was necessary for the disciples to overturn the dogmas we mentioned before, and so much

grants as much grace as is fit to be shown to human knowledge, so that nothing is lacking, he manifests the reason why he who was guilty of no preceding sin was born blind, attributing the knowledge and arrangement of all these things solely to the divine nature, as something peculiar and exceptional to it. But he shifts this answer quite skillfully to another matter, and says: "But that the works of God might be ^A manifest in him." Does someone therefore ask: does the Lord now proclaim this to us as a dogma, as if it were for this reason alone that misfortunes occur to human bodies, that the works of God might be manifest in them? I cannot convince myself that this is the case; nay, it is plainly absurd to think so. For he does not put this forward as a kind of dogma; for we have often learned from the sacred Scriptures that it happens to some to be struck down on account of their sins. For Paul clearly writes to those who dare to approach the sacred altar with, as it were, unwashed feet, and to touch the mystical eulogy with profane and impious hands: "For this cause many among you are weak and sickly, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world." ^B Thus, it sometimes happens that illness is brought upon the infirm and the dead through divine wrath. But our Lord Jesus Christ himself, after he had released the paralytic from a long illness and miraculously restored him to health, said, "Behold, thou art made whole: sin no more, lest a worse thing come unto thee." For he says this as if it were possible that, if he does not take heed, he might fare worse through sin, having once escaped it and been saved by His grace. But be it so, perhaps someone will say, let us concede that these things were rightly spoken. But as for those from their swaddling clothes, and from the earliest times of their birth, who suffer from some of the things to be prayed against, and those who are born from the womb with a disease, what reason one might apply ^C is not easy to conceive. For we do not believe that the soul exists beforehand, nor are we persuaded that it sinned before the body. For how could that which has not yet been called into being commit a sin? But if there is no sin, and no disease preceding it, what cause shall we then bring forward for the disease? But things that far exceed us cannot be comprehended by the human mind, and I would advise the wise, and myself above all, to abstain from scrutinizing them. For we must recall to our minds what we have been commanded, and that matters which are higher than us are not to be curiously scrutinized, nor are more difficult things to be inquired into, nor should we ^D rashly attempt to dig up what are hidden solely in the divine and ineffable counsel; but the knowledge of those things which are peculiar and exceptional to Him must be left to the one God, and we must at the same time believe that, since He is the fountain of all justice, He will do nothing or ordain anything in the affairs of men or of any other creature that does not befit His majesty, and does not in any way dissent from right reason. Therefore, since it is fitting that we should be disposed in this way, I say that the Lord [said] that

the works of God might be made manifest in him," but rather, as if diverting the inquiry into another path, and leading it away from things too deep for our understanding toward things more suitable; for He is somehow accustomed to doing this.

That this is true, hear again how He deals with the holy disciples when they were inquiring intently about the end of the age, and were trying to learn with no small degree of precision the things concerning His second coming, and were exceeding the measure of what is human. He clearly draws them away from such questions: "It is not for you," He says, "to know the times or the seasons, which the Father hath put in His own power. But ye shall receive power, when the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea" (Acts I, 7, 8).

Do you hear how He does not allow us at all to seek what we ought not to seek, but rather turns us toward what it was necessary to reach? So also here, having clearly spoken what it was necessary to learn, He passes the rest over in silence, knowing that it was fitting for Himself alone to know this. But that He might not, by keeping altogether silent, afford them an opportunity to inquire again about the same things, He shapes a reply ^B skillfully, as if it were a debt owed to their questions, and says, "But that the works of God might be made manifest in him." This is, as it were, in other and simpler language: "It was not because of his own sins or those of his parents that the man was born blind, but since it has happened that he should suffer this, it is possible for God also to be glorified in him." For when, by the power from above, he is found free from the affliction that has beset and oppressed him, who will not admire the physician? Who will not behold in him the power of Him who healed him? I believe this is the meaning underlying the text before us, though it is permitted for those who are intelligent to understand more perfect things.

If, however, some think it fitting to contend that the man was born blind for this very reason, that Christ might be glorified in him, we will say to them again: "Are you then, good sirs, claiming that he alone in all Judaea was blind from birth at the time of our Savior's presence, and that there was absolutely no one else?" ^C But, I think, even against their will they will confess that it is very likely that a great number of such people were found in the whole country. How, then, was the display, or rather the ambition, of Christ restricted to one man alone, or even to a few in number? But I think that to struggle over these things at all is superfluous.

Therefore, having pushed aside as altogether foolish what was said at the beginning, we shall say truly that after He had revealed to us as much as it was right to learn concerning the matters asked, He transfers Himself to another discourse, skillfully drawing His disciple away from that inquiry.

^D "We must work the works of Him that sent me, while it is day: the night cometh, when no man can work" (John IX, 4). Behold, therefore, here again, clearly and skillfully, he [transcription ends abruptly]

^A in a way rebukes the disciples as having turned to something else than they ought, and having abandoned the well-trodden and steady path, they dared to step onto another one that was in no way fitting for them. "For why," he says, "do you seek things that are good to be kept silent? Or why, having forsaken what is appropriate to the time, do you hasten to learn things that exceed human understanding? The time," he says, "is not for inquiry into these things, but for work and intense zeal. For I think it is more fitting, having abandoned curiosity about these questions, to hasten to perform what has been commanded by God, and since He designated us as apostles, to fulfill the works of the apostolate." By joining Himself to those who were sent and numbering Himself among those to whom the turns of work have been mandated, the Lord does not at all rank Himself with us, or claim that He is subject to the will of the One who commanded as we are, by a kind of servile necessity, but rather He uses a common and familiar mode of speech current among us. For when we wish to persuade listeners, we are accustomed to associate and rank ourselves with them, just as the most wise Paul, speaking to the Corinthians, did concerning himself and Apollos, so that in us you might learn not to be puffed up beyond what is written. "As long, therefore, as it is day," He says, "let us work the works of Him who sent us; for the night comes, when no man can work." ^B And here He names the time of bodily life "day," and the time of death "night." For since the day is allotted to works, but the night to leisure and sleep, therefore they call the time of life in which it is good to work "day," and the time of rest in which one must cease from all work "night." "For he who is dead is justified from sin," according to the word of Paul, insofar as he is found unable to do anything further, and unable to sin. Thus the divine Scripture here recognizes a concept of an intelligible day, and a night different from it. But if each thing is understood at the appropriate time, they provide an indubitable contemplation of the matters sought. But to force into a spiritual interpretation that which is beneficial when taken historically, when it is not fitting to do so, is nothing other than unskillfully confusing and disturbing the benefit which the simple narration provides from this passage ^C and muddying the clear waters. Even the divine Scripture knows of another meaning for the intelligible day and night, but one ought to accept each of the meanings at the appropriate time, and not strive to drag the contemplation of the things sought by force into a spiritual interpretation, confounding what is simply and profitably understood, and clouding over that which is beneficial from itself through sheer ignorance.

IX, 5. "As long as I am in the world, I am the light of the world." ^D Are we then to think that Christ is not in the world at all, or, once He has been taken up into heaven after the resurrection from the dead, do we believe that He no longer dwells among those in this life? Yet, being the true God, He fills and permeates not only the heavens and what is beyond the firmament, but also our earth, and just as when He lived in the flesh among men in this world He did not abandon the heavens, so we shall rightly conclude that even if He is absent from the world on account of the flesh, His divine and ineffable nature is nonetheless present to those in it and presides over all things, since it is not restricted by any creature

^A or left behind by any, but is everywhere present to all, and fills this whole universe, and imparts itself by its own endurance ^B to those things that are understood to be above this universe. It is worthwhile, therefore, to consider what the Lord says here. Having rejected the suspicion of the Jews as vain and futile, and having shown them to be raving with putrid dogmas, and having given counsel to His disciples that they should do those things which are pleasing to God, and refrain from superfluous questions, and having also struck fear into them that the time for action might slip away if they do nothing, but that they should strive with all their might to shine as quickly as possible through good deeds—since they remain in this world in the flesh—He sets Himself up as an example of the matter. "For behold," He says, "I perform what is appropriate for Me, and since I have come to illuminate those things which are in need of light, it is fitting for Me also to introduce light to the eyes of the body, if they are suffering from blindness, especially when some have come to us pressed by such a state." We will therefore interpret that saying in a historical and simple sense. For it is not to be doubted that the Only-Begotten is also an intelligible light, who is able to illuminate not only those things which are in this world, but also every other supramundane creature. But if we adapt the meaning of the aforementioned things to the contemplation of those matters at hand, we will find, I think, that we are doing nothing absurd.

^C IX, 6, 7. *Hæc cum dixisset, exspuit in terram, et fecit lutum ex sputo, et linivit lutum super oculos ejus, et dixit ei: Vade, lava in natatoria Siloe, quod interpretatur missus. Abiit ergo, et lavit, et venit videns.*

Since we have received the healing of this blind man as a figure and type of the calling of the Gentiles, we shall again, as if gathering all things into a summary, disclose the reason for the mystery in a few words. First, that while passing by and departing from the temple of the Jews, He catches sight of the blind man; then, we shall conveniently add this further point to the circumstance: that the Savior proceeds to heal this man not at the prompting or prayers of anyone, but rather voluntarily and of His own accord, establishing this sign and proof ^D that because of no entreaty from the Gentiles (since they were all wandering in error), God, being good by nature, was moved of His own accord to have mercy upon them. For how could the unrefined and diverse multitude of the Gentiles have ever in any way sought mercy from God, having a mind buried in incomparable ignorance, so that they were unable even to see the Illuminator? Therefore, just as the blind man who was healed did not see Jesus, but gained this beyond his hope and expectation through mercy and loving-kindness, so too did the same happen to the Gentiles through Christ. Furthermore, the healing is performed on the Sabbath, the Sabbath here being suitable to fulfill for us a figure of the final time, namely of the present age, in which the Savior shone upon the Gentiles; for the Sabbath is the end of the week: and indeed the Only-Begotten has arrived and appeared to us in the last

^A hour, and in the closing times of the age. But it is truly worth while for those who wonder at the manner of the healing to exclaim: "How magnificent are your works, O Lord! You made all things in wisdom." For someone may perhaps ask, for what reason—since He is able to accomplish all things easily by a word and without effort—does He knead mud with spittle, and after anointing the eyes of the sufferer, is then seen to command something more laborious? "Go," He says, "wash in the pool of Siloam." But, I think, a deep meaning ^B lurks in these words; for the Savior does nothing in vain. For He anoints with the mud, supplying what was as it were missing and defective in the nature of the eye, and by this showing that He is the one who formed us in the beginning, and who was the Creator and Fashioner of the universe; but the power of this act also holds a certain mystical reason. What then shall we say to this, or what have we considered regarding it? We will repeat: It was impossible for the Gentiles to shake off the blindness that had been cast upon them, and to behold the divine and holy light—that is, to attain the knowledge ^C of the holy and consubstantial Trinity—unless they became partakers of His holy flesh, and washed away the sin that brings darkness, and cast off the power of the devil through holy baptism indeed. Since, however, the Savior was impressing upon the blind man the type of the mystery that was to surprise time, He was fulfilling in the meantime the power of that participation through the anointing of the spittle. And because the most wise evangelist, moved by the divine Spirit, necessarily interprets the name of Siloam, He orders the man who had run there to wash, as a figure of holy baptism. For we consider that no other than the only-begotten Son, who ^D came down from the Father from heaven and was sent for the destruction of sin and the overturning of the devil's tyranny, is the one who has been sent, and recognizing that He invisibly hovers over the waters of the holy pool, we are washed with faith, not for the putting away of the filth of the flesh, according to the Scripture, but as washing away a kind of rheum and impurity of the eyes of the mind, so that at length we may be able to behold purely the divine beauty, being ourselves pure. In the same way, therefore, that we believe the body of Christ to be vivifying, since it is the temple and dwelling-place of the living Word of God, possessing all His power and operation, so we say it is an instrument of illumination. For it is the body of the light that is such by nature, and just as when He was raising the only son of the widow who had died, He was not content merely to command and say, "Young man, I say to you, arise," although He is accustomed to accomplish whatever He wishes by a word, but He also placed His hand upon the bier, proving also that His body has vivifying power and authority: so here too He anoints with spittle, teaching that His body is an instrument of illumination even through a mere touch. For the body is that of the true light, as we have said. The blind man departs immediately to wash, and performs what was commanded without hesitation, showing as if in himself the ready obedience of the Gentiles, of whom

it is written: “You have heard the preparation of their heart” (Ps. X, 17). For the wretched Jews are stiff-hearted, whereas the Gentiles are altogether tender toward obedience, as experience itself proves. The man immediately shakes off his blindness, having washed away the clay, and returns seeing. For it could not have happened otherwise than as pleased Christ. Faith, therefore, is an excellent thing, preparing the God-given grace to abide in us; but to be of an ambiguous and double mind is ^A harmful. “For a double-minded man is unstable in all his ways” (Jas. I, 8), as it is written, and he shall receive absolutely nothing from the Lord.

IX, 8. “The neighbors, therefore, and those who saw him previously, that he was a beggar, said: Is this not he who sat and begged? Others said: No, but he is like him. He said: I am he.”

Great miracles with difficulty beget faith, and that which exceeds human comprehension is not easily grasped, but is honored with a silent mind, without any investigation. For to wish to search into things that surpass the mind and reason is not far from madness. Hence, I suppose, it is that some of those who had previously seen the blind man stationed at the crossroads and the intersections cannot believe, and they are astonished again when they behold him seeing with a clear eye beyond their expectation. But the Jews are divided into parties by this event; and some, looking more closely at the magnitude of the ^B matter, say that it is not the same man, but one very similar to the one who was known. And it is not to be wondered at that some of them are so affected, who, having rejected the truth, are driven by the magnitude of the miracle even to an involuntary falsehood. Others, however, being more open-minded, retain the freedom of their opinion and, meanwhile, honoring the miracle with reverence and fear, say that it is he himself. But the one who was healed immediately resolves the question, bringing forward as he does the most accurate testimony concerning himself. For it is not possible for anyone to be ignorant of himself, even if he should rave and be out of his mind to a great degree. Moreover, the unexpected event declares that the author of the miracle is excellent and great, though faith might be less readily given to it on account of the excess of power.

IX, 10. “They said, therefore, to him: How were your eyes opened?”

They with difficulty agree, believing it to be the very same man whom they knew from the beginning, and having let go of their doubt concerning this matter, they ask how he dispelled the blindness, and what was the manner of the thing passing all hope. For it is somehow in the custom of those who marvel to inquire more curiously, and to investigate the manner of the things done; which they also have decided to do, not without divine purpose, according to our judgment, but so that they might learn, even against their will, of the power and might of our Savior;

^A that the blind man might clearly explain and unfold to them the power, which may be taken as a useful figure and image to the effect that the nations, once converted to the faith, should teach Israel itself, and having cast off their ancient blindness, receive illumination from our Savior Christ through the Spirit. And that this which is said is true, the facts themselves will give voice.

IX, 11. *He answered: The man that is called Jesus made clay, and anointed my eyes, and said to me: Go wash in the pool of Siloe, and wash. And I went, and I washed, and I see.*

He still appears to be ignorant that the Savior is God by nature. For he would not have spoken of Him so meagerly and humbly, but he seems to think and speak of Him as one of the saints, and this, as is natural, he gathers from the more obscure fame and reports about Him that have spread in different places, and which have pervaded the city of Jerusalem, and from the talk about Him that has become widespread. Otherwise, we do not see those who are mutilated in body and struggling with need and poverty to be so much in the heart ^B as to be occupied with the knowledge of various things, since extreme poverty consumes all such concern. Therefore, he calls Him a man more simply, and recounts the manner of his healing. For it was necessary that, being persuaded by the magnitude of the miracle, he should attribute to its author a glory greater than human nature; but because he had the idea in his mind that the saints could perform marvelous things by the help of God, he is drawn to think that He is one of them.

IX, 12. *And they said to him: Where is he? He saith: I know not.*

They do not seek Jesus out of love for God or a benevolent mind, nor are they eager to learn where and with whom He is staying, so that they might approach Him and ask for something leading to salvation. ^C But being blinded in the eye of their mind, and much worse than he ever was in his body, they are kindled into the most unjust wrath, and they attack after the manner of untamed beasts, thinking that the legal commandment concerning the Sabbath was violated by the Savior, which orders one to cease from every work whatsoever on that day and to rest. And they are driven into no small frenzy because He dared to touch clay at all, and to scrape the earth with His finger, and because He commanded the man to wash ^D himself on the Sabbath day. Therefore, they vomit forth this word from their anger and madness, "Where is he?", not hesitating to speak thus shamelessly. For it was not to be expected that those who were heaping insults upon Him by belittling Him would have brought Him great glory, even though it was necessary for them to be astonished if they were good, and to know how to crown the power of God with fitting praises; but, because of immense wickedness—putting aside that which it was right to think and see—they are diverted into untimely zeal, and disingenuously imagining that it is necessary to rush to the aid of the violated law, they seek for Jesus, as one who has worked on the Sabbath, and who—they suppose—has violated such a venerable command of God by healing a man. Indeed, it is likely that they think God

is some kind of harsh and unmerciful being on the Sabbath, being greatly angered if he sees saved a man who has been made in his own image and likeness, for whose sake the Sabbath itself exists. For human nature is not subordinate to the Sabbath, but rather the Sabbath to man. “For the Son of man is Lord of the Sabbath,” ^A according to the voice of the Savior.

IX, 13. *They bring to the Pharisees him who once had been blind. And it was the Sabbath on the day when Jesus made the clay, and opened his eyes.*

They lead the man to the authorities, not so that they might learn of what had happened to him and marvel; for it was not likely that such men, who were suffering from an incomparable jealousy against our Savior Christ, could ever take pleasure in such things. Rather, it was so that they might make manifest, as they thought, his lawlessness and accuse him of having done wrong because he had worked clay on the Sabbath. For, trampling upon the ^B marvelous miracle, they seize upon the act as a transgression; they produce the man in whom the miracle was dared as evidence, as it were, of the deeds done, and at the same time they think they are accomplishing something that contributes to a reputation for piety, according to Jewish custom, and they hasten to bring a legal command to its conclusion. For in Deuteronomy, God, who is by nature true, in teaching the minds of the pious that they must not be led astray elsewhere, nor imagine that there are any gods besides Him, but commanding them to attend only to Him who is in truth, indeed, ^C telling them that they must even blaze with anger against those who dare to persuade others to think anything contrary to this, says: “If your brother, the son of your father or your mother, or your son or your daughter, or your wife who is in your bosom, or your friend who is as your own soul, should entice you secretly, saying, ‘Let us go and serve other gods,’ you shall not consent to him, nor shall you listen to him, nor shall your eye spare him, nor shall you long after him, nor shall you shield him. You shall surely report concerning him.” ^D The Jews, however, looking only at the offenses of others, and foolishly taking what was commanded concerning one specific matter as applying to everyone and everything, would lead those who were caught doing something outside the law before the rulers, thinking that by this they were honoring the Lawgiver. For this reason, I suppose, they were seeking Jesus, saying, “Where is he?” But since they were nowhere able to find him, they bring as a secondary substitute the one in whom the miracle had been performed, as if by his own voice he would confirm that the law had been broken concerning him by the one who had healed on the Sabbath. That they were no small amount incensed because clay had been made on the Sabbath, the blessed evangelist makes clear to us, aptly indicating the absurdity of the matter by adding: “And it was the Sabbath when Jesus made the clay.”

^A They inquire curiously into the manner of the healing, kindling, as it were, a fiercer flame of envy within themselves; yet they inquire, though in my judgment they were not ignorant of the miracle. Is it not utterly absurd that those who had come to them earlier, bringing the blind man, should not be asked why they had brought him, but that, as if they themselves were not enough to accuse Christ, they should compel the man to confess the deed with his own mouth, believing that the power of their calumny would be the more grievous thereby? For observe how they do not ask simply if he was healed, but would rather hear how He opened his eyes; this was what they were eagerly desirous of hearing: “He made clay, and anointed my eyes.” For in this they foolishly thought that the entire transgression of the Law consisted, and, claiming that heavenly decrees had been violated, they believed that they were justly indignant and that penalties ought to be exacted from the violator.

IX, 15. *But he said to them: He put clay upon my eyes, and I washed, and I see.*

^B They readily seize upon the confession of the miracle as if it were a kind of fuel for their hatred and material for their fury. For the blind man at that time narrates what happened more simply, ^C [and, as he says with great malice,] while praising the physician in his brief confession, he is in a way struck with wonder at the nature of the matter, pondering, as is likely, that by the smearing of clay, an unusual remedy, his sight had been miraculously restored. Yet he seems to speak most significantly and acutely: “He made clay, and anointed my eyes.” For it is just as if he were to say: I know that I am speaking into the ears of envious men, yet I will not conceal the truth. I will repay my benefactor with the gratitude of my soul; I will not use untimely silence; I will honor the physician by acknowledging the benefit, for he did not employ a laborious method of healing upon me, since he did not drive away my affliction with iron or incisions, nor did he concoct a remedy with mixtures and seasonings of drugs, nor did he proceed by a customary method, but rather used a new way with power upon me. “He made clay, and anointed my eyes, and I washed, and I see.”

^D One is moved to wonder, and not without cause, at the man who added that word [I see] as a kind of finishing touch to his other words, as if to say: I will not render void the power of him who healed me; I will not deny his grace. I possess what I have long desired; I myself, he says, born blind, afflicted as such from the womb and from birth, anointed at last with clay, have been healed, and I see; that is, I do not merely show an eye that has been opened while darkness still cloaks its depths, but I truly see. I have at last before my eyes what was before [only] in empty hearing. Behold, the clear light of the sun shines upon me; behold, the beauty of wondrous spectacles offers itself to my eyes. I recognize at last Jerusalem, and in it I see the divine temple shining all around; I discern in the midst the holy altar, and if I should stand beyond the gate, I will gaze out upon all of Judea on every side, and there indeed

^A I shall recognize the mountain, and there the plant. Yet when the time of night arrives, the beauty of the heavenly wonders will not escape my eye, nor the splendid chorus of the stars, nor the golden radiance of the moon. I will then marvel at the skill of the Craftsman, and from the beauty of the creatures I myself shall recognize the Creator. [76.68] Therefore, as far as the breadth of contemplations and elegance in discourse is concerned, the phrase that he uses—"I see," I say, and "he made clay, and he anointed my eyes"—brings forth such a power. For elegance in contemplations is not cast out, nor does our discourse—that is, the ecclesiastical—reject it as counterfeit. Therefore, seeking to vindicate the power and authority of his physician from calumny as much as lies within him, he who had obtained mercy from Christ speaks such things, being examined before the priests. ^B

"Some of the Pharisees therefore said: This man is not from God, because he does not keep the Sabbath." [IX, 16.]

They speak deliriously, saying that he who is able to perform the things of God is not from God; and although they see the Son, endowed with equal glory, crowned with the same glory as the Father who has power over all things, they are not ashamed to cast the charge of impiety upon him irrationally. Shoving aside the cry arising from the miracle, they set their own envy in opposition to the wonder-worker, and they incautiously accuse him as if he had sinned, who knows no sin at all. ^C They foolishly believe that the whole law has been violated by the movement of a single finger on the Sabbath, even though they themselves would unbind their ox from the manger and lead it to water, and if a sheep fell into a pit, as it is written, they would pull it out again with great effort. 69 Therefore, they strain out the gnat, according to the voice of the Savior; 70 this had become an ingrained habit for them. But most senselessly and most desperately, not attributing the miracle to Christ, nor yet wishing to recognize him from such a noble deed, they carp at him because of the Sabbath. And as if all virtue were accomplished for them solely by resting on the Sabbath, they utterly banish him from intimacy with God, saying that he is not from God, ^D even though they really ought to have perceived that the Lord of his own laws was already present, and that it is pleasing and acceptable to God to do good even on the Sabbath, and not to leave those in need of mercy empty of hope. For when would one not praise the worker of good things, or what time shall ever prevail against virtue? But they, although they admire that ancient Jesus—who captured Jericho on the Sabbath, and commanded their fathers to do the things customary for victors, and who deemed resting on the Sabbath to be absolutely nothing—nevertheless attack Christ, and as far as lies in their malice, they not only hasten to cast out Christ from the glory worthy of God, but also despoil him of the honor due to the saints. Furthermore, led by their own malice alone, [they are...]

persuaded to speak foolishly, pouring out their vote against the One who justifies the world, and for this reason has come to us from the Father.

IX, 16. *Others said: How can a man that is a sinner do such miracles? And there was a schism among them.* ^B They still think too humbly, as if they were speaking and reasoning about a mere man; nevertheless, by already positing the proof from the divine sign as taking precedence over the rest of the Sabbath, they appear as upright judges in better things. For how could the notion of declaring him to be free from sin, and placing him outside the category of fault for having not hesitated to perform some work of value on the Sabbath, fail to be strongly opposed to those who are fixated upon what is prescribed for the Sabbath? But they, as is to be expected, moved by necessary reasoning and an understanding that contains much depth within itself, speak such things. For it is surely evident and confessed without dispute that God would never grant to those who violate the divine law, and who hold for naught the things determined by the verdict from above, the ability to perform anything worthy of admiration at any time. But, as the Jews believe, he has given this to Christ, even though he has broken the law concerning the Sabbath. Therefore, doing something on the Sabbath does not make us sinners; nor, indeed, would anyone judge cessation from work on the Sabbath to be more excellent than the performance of good deeds. And indeed, as the Savior himself says somewhere, it is commanded for the Levites to perform sacred duties on the Sabbath, and their diligence in this is blameless—or rather, the cessation from work would not be blameless. For could one reproach those who choose to sacrifice on the Sabbath, or those who practice the rites of other sacrifices? Rather, one would justly reproach them if they did not do what is necessary and what is owed to the laws of worship. Since, therefore, it is not an impiety for those things which are consecrated by law for the salvation of some to ascend to the divine altar even on the Sabbath, how would it not be more appropriate for grace to be bestowed upon a human being, for whom the miracle is even approved on the Sabbath? Therefore, some of the Jews, inclined toward the most excellent judgment by fitting reason, and having driven away the mist of Gentile ignorance, contemplate the glory of the Savior, even if they do not yet speak sufficiently or in accordance with his dignity; but they dissent from those who condemn him. And ^C indeed, some, attributing more to impious envy than to right reason, traduce and slander as contrary to the law that which merits absolutely no reproach; others, however, attending to the nature of the thing, deservedly condemn their insanity. Furthermore, it is credible that they are aiming at something else when they say, "How can a man that is a sinner do such miracles?" For they are striving, to speak in a word, to defend the whole company of the saints. For if we confess, they say, that it is permitted even for sinners to shine forth in miracles, and to produce them, what will prevent the cavillers from accusing the company of the prophets, or rising up against blessed Moses himself, and holding a man of such great veneration ^D

in no account, even if he were witnessed to by the most excellent of all achievements? ^A Therefore, they themselves also join in the common opinion of the fathers concerning Christ, having grasped at the pretext of a certain love toward them for the things that were said about Him.

IX, 17. *They say therefore to the blind man again: What do you say about him, that he opened your eyes?* ^B They think that those who are eager to judge justly are astray, but they seem to me to have forgotten entirely Him who says: “Judge a just judgment” (Deut. 1, 16). And being bound, as it were, by the chains of envy, they do not endure to hear at all a voice praising Christ; but, as if shunning one who is among their most hostile enemies when he wishes to assent to the miracle, and caring little for their own reputation, they arrogantly turn their arguments toward the man who had been healed, and they ask again what they had often heard, having already called him who acted on the Sabbath a base man and a sinner. ^C They supposed that by this they would condemn the blind man along with themselves, and that he would follow their voices, having restrained the prayers of thanksgiving for the release from his affliction, and fearing—cowering before their anger—that he would easily accuse as one who had sinned against the law on account of the Sabbath. The design of the Pharisees, therefore, is wicked, and that it is ignorant is beyond doubt. For what could the voice of one ungrateful man have harmed the power of the miracle? Or how would the divine glory of Christ not have shone forth, if by chance the blind man, conquered by fear and fearing the danger, had been ungrateful toward his benefactor? But envy makes its authors precipitate toward daring anything, however completely ridiculous; but a mind free from these things passes over foolish counsels, and keeping its own pure and untarnished honor, it is borne straight, and does not depart from the bounds of truth. ^D Miserable, therefore, and insolent are the Pharisees, thinking those who think and speak rightly to be astray, while they compel the man—who is indeed grateful and mindful of the accepted benefit, but having already attained through the miracle a clear knowledge of the Author—to say what is wicked to utter about Him who had called him beyond hope into that which surpasses all hope, through the miracle that had occurred.

*He said, "He is a prophet."*

They receive a sharp arrow into their hearts, they who do not admit the straight and just argument, but are eager to hunt only for what envy chooses. For the deceitful man will not obtain his prey, as it is written (Isa. XLIX, 24). For their endeavor turns out for them against their expectation, and they were much frustrated in their hope, hearing unexpectedly, "He is a prophet." For the one who has been healed agrees excellently with the others. For while they, having examined the nature of the matter not unintelligently, declare that a sinful man cannot do such things; he, however, having almost searched their mind, from that which was performed

^A declares him to be a prophet, not yet having learned accurately who he truly was, but making use of that which was customary among the Jews. For it was their custom to call those who performed miracles prophets, as being testified to by God through this, that they are good men. Even as they, therefore, doing this rightly, do not dishonor the magnitude of the miracle out of reverence for the Sabbath, and for this reason pronounce him who performed it to be entirely free from sin, in the same way, I suppose, does this man also, casting aside the pettiness regarding the Sabbath, attribute the glory due to better things to the one who had granted him the gift of sight; and, if he places him in the rank of the holy, he calls him a prophet. It seems to me, moreover, that he does not care very much for legal ordinances. For he would not have marveled at him so much, nor would he have held in the place of a prophet the physician who appeared to be violating the law established concerning the Sabbath. Having therefore obtained benefit from the miracle, and being better affected than the Jews, he wishes its author to be superior to legal observation, ^B declaring him to be entirely free from blame who makes the transgression of the law for the sake of the good.

IX, 18-19. *Non crediderunt ergo Judæi de illo quia cæcus fuisset, et vidisset, donec vocaverunt parentes ejus qui viderat. Et interrogaverunt eos, dicentes: Hic est filius vester, quem vos dicitis quia cæcus natus est? quomodo ergo nunc videt?*

Envy, excessively vehement against the physician, does not allow a matter evident to everyone to be believed; and, spurred by the gadfly of fury, they care very little indeed for the truth, and they urged them to speak falsely against Christ, primarily the blind man himself, and then his parents as well, although they labored in vain on both counts, the matter turning out far differently than they thought. They interrogate the man's parents completely in vain, and they seem to me, out of immense folly, to despise the law which they both venerated and defended most highly. For the neighbors, as it is written, had brought him who had once been blind, and those who stood by those who were asking these things were reporting that he had been blind from birth, and were testifying that he had now received his sight. ^C Furthermore, since the law has proclaimed that *by the mouth of two or three witnesses every word shall be true*, they, ignoring not merely the testimony of two or three—making it void—but also that of the greater number of those who had brought the blind man to them, proceed to others, namely, the parents of him who has been healed, doing a thing both iniquitous and foolish. But the law is of no concern to them when they are striving to accomplish something in accordance with their own pleasure. For since the miracle swayed even the unwilling, proven by the voice both of the neighbors and of him who had been healed, they hoped that they could force those whom they questioned to treat the truth as nothing, and to speak according to their own opinion. For see how, interrogating them in a somewhat more savage manner, they say: "Is this your son, whom you say ^D

that he was born blind?" For they do not stop short of doing those things which are most terrible to them, and they terrify them with measureless fear, summoning them to that which they wished to hear, as if by necessity and force. And this was the point: that he was not born blind. For there was one, and an impious, purpose among them: to dissolve the opinion of the crowds concerning Christ, and to overthrow the ungrateful faith of those who had already marveled. Just as those who are eager to take some one of the most prosperous cities surround it on every side, and besiege it in all kinds of ways—sometimes hastening to dig up the foundations, sometimes bringing the blows of siege-engines against the towers—so too do the all-daring Pharisees besiege the miracle with their own perversities, and leave no manner of impiety ^B untried. But it was not possible for them to repel as commonplace that which was seen by many, nor to overthrow into a more obscure opinion that which many had already marveled at.

"His parents answered them and said: We know that this is our son, and that he was born blind; but how he now sees, we do not know; or who opened his eyes, we do not know; ask him, he has age; he shall speak for himself." (John 9:20-21)

They confess as true that which is in no way doubtful, and concerning which it was likely that they would undergo nothing involuntary; for they affirm that they know their own offspring, and they do not deny the legitimacy of their labor, and they clearly state that he was born with the affliction, yet they refrain from explaining the miracle, permitting the very nature of the matter to proclaim it, as it were, and asserting that it is much more becoming that the son himself should tell in what manner he has been healed; but fear of danger leads men away from their duty to a vast degree. Wherefore, ^C trembling at the cruelty of the Pharisees, they did not observe that which was well said elsewhere: "Strive for the truth unto death." (Ecclus. 4:28) It is likely also that another thing happened to them; for the poor man is timid everywhere, and, through lack of means, not daring to resist anyone to his face, he often flees, even against his will, into an involuntary silence and necessary patience. For as one already crushed by the weight of poverty, he does not wish to be oppressed by other evils as well; and I suppose that this is what happened to the parents of the blind man, even though their speech turned aside in no way from the truth. For to know whom they themselves had begotten was more fitting for them ^D than for the begotten to know how he had been begotten; but it did not entirely pertain to the parents to know the physician, but rather to him who had experienced the grace and benefit of the miracle in himself. Therefore, they openly confess what they know, being invited to do so by the reason of their duty; but that which was more fitting for him to report, as he who had the more certain knowledge, they request that he explain. Nor does it seem to me that they add to their words "he has age" without divine prompting, since it includes within itself a certain [indictment] of the impiety of the Pharisees.

For if he who was called to recover his sight has the capacity to think clearly, both through time and through the maturity of his age, when he speaks of the miracle and the manner in which it occurred, he will not speak from a childish mind, but from a mind that is already well-advanced, and capable of arguing for things in which he might wish to believe. It will therefore follow, of necessity, from this that the stubbornness of the Pharisees appears most shameless. For behold, they believe neither the neighbors nor the blind man himself, who does not speak these things from a tender mind, nor one that easily slips into lying through a childish intellect, but from one who has the age that allows men not to be ignorant of the nature of things.

IX, 22. *These things his parents said, because they feared the Jews: for the Jews had already conspired, that if any man should confess him to be Christ, he should be put out of the synagogue.*

Recte Dominus noster Jesus Christus Pharisæorum capitibus infert illud: ^B *Woe to you lawyers, for you have taken away the key of knowledge: you yourselves have not entered, and those that were entering you have hindered.* Let whoever loves God observe again whether the beauty of truth is not seen in what has been said; for Christ would never lie. For behold, besides the fact that no one is encouraged to teach the discourse concerning the Lord’s advent into the world, they strike terror with fierce words even into those who, from the brilliance of the deeds performed, might be able to understand, and imposing a hard necessity of their own ferocity, they forbid the confessing of him who is working miracles among them. For these wretches do not fear to cast out from the assembly and the Synagogue one who is mindful of a benefit, and for that reason is easily led to believe; indeed, they take upon themselves to alienate from God—in a certain way—one who clings to God, and they persuade themselves that God ^C is the universal advocate of their rage against all people. Yet the divine evangelist defends them, and says that those who were questioned were struck with fear, and therefore did not wish to say that their son had been cured by Christ, so that by uncovering the magnitude of the Jews' rage, he might make it known even to those who came after. For what can be said that is more inhuman than these men, who judge those who are grateful and mindful of benefits as worthy of punishment, and who altogether direct torments against those who understand Christ as announced through the law and the prophets? But we shall discover from the holy Scriptures that the counsel of the Jews was not unknown to the holy prophets. For ^D through Isaiah he says: *Who searches hearts and reins, and reaches even unto the division of soul and spirit, of the joints and marrows, and is a discerner of the thoughts and intentions of the heart, to whom all things are naked and open. Woe, you rebellious children, says the Lord: You have taken counsel, and not by me; and made covenants, but not by my Spirit, that you might add sin to sin.* For whoever says "Jesus is Lord," will surely say it in the Holy Spirit, according to Paul's opinion. But whoever has plotted the contrary, truly...

he will not speak by any means in the Holy Spirit, but will speak rather in Beelzebul. Thus, the agreements of the Jews were not through the Holy Spirit; for they added sins to sins, they who, before all others, brought down destruction upon their own heads through their unbelief, and transmitted it to others as well by forbidding them to confess Christ. For the undertaking is quite full of the lowest impiety; yet the Psalmist mocks those who are dangerously intent on an impossible task, saying: ^A "O Lord, in thy wrath thou shalt trouble them, and fire shall devour them; thou shalt destroy their fruit from the earth, and their seed from among the sons of men, because they turned evils against thee, they devised a plan which they were not able to establish." For they were in no way able to establish their fight against God, although they attempted many times and in ten thousand ways to destroy the glory of Christ. Therefore, "their backs were turned," that is, they were thrust away from the face and from the eyes of the Lord. "Rightly, therefore, walk in the light of your fire, and in the flame that you have kindled."

IX, 24. They called therefore the man who had been blind a second time, and said to him: "Give glory to God. We know that this man is a sinner."

^B Unable to prevent the man from giving glory to Christ, they attempt to devise a way toward their own purpose by another argument, and they hurry to drag him down to their own goal by a somewhat benign sort of bait. By many arguments, they strive to persuade him not even to mention Christ, or certainly not to proclaim him as a doctor, while they most craftily pretend that they are pious by saying that one must give glory to God for the miracle; but they insist that he should be of one mind with them and believe them, even while they, touching upon the highest of all impieties, say that he who came to destroy sin is a sinner. ^C And for this slander they provide no proof at all, but, puffed up with vanity and thinking great and exceptional things of themselves for this reason and this reason alone—that they are the leaders of the people—they demand that faith be granted to them because of the prestige of their persons and that it be deposited with them as though it were a matter of debt. For the "We know" will be caught being of incomparable, excessive arrogance by anyone who examines his own mind. But we may also wonder not a little at the senseless mind of the Jews from this: for by bidding them give glory to God for the miracle, in that he alone is the worker of such things who has acted by his own power, they ^D condemn God, and they do not just act as wretches themselves, but they force others even to agree with them; and by attributing the knowledge of who is a sinner solely to their own judgment, they do not know that they are establishing the worst things upon their own heads. For many, accustomed to peddling their knowledge of the Law and intolerably puffed up by the Holy Scriptures, are going to pay heavier penalties from the fact that, while they ought to have known the mystery of Christ, they are found to be swelling with incomparable pride by those who scrutinize a mind that is ignorant.

^A For many, accustomed to boast in their knowledge of the law and immoderately showing off their learning in the sacred Scriptures, shall certainly pay a greater penalty: for they, who ought to have known the mystery of Christ that is multifariously foreshadowed and proclaimed through the law and the prophets, instead, through sheer laziness, voluntarily seize upon ignorance, even if they know quite well what they ought to do and have even desired with great eagerness to act at some time. For they ought to have guided the minds of the simpler folk toward the apprehension of the mysteries concerning Christ, and rather have endeavored to lead others toward the knowledge of what it was necessary to learn. But these men, being prone to idle talk and skilled in arrogance, and having cried out with great stiff-neckedness, "We know," they push aside the words of the law, counting the teachings of Moses as nothing; and they consider that the crowd is one thing, and the things from the prophets are another. For they do not at all take into their minds the things announced through the voice of the prophet to come to pass at the time of the advent of our Lord Christ: ^B "For then," he says, "the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame man shall leap as a hart, and the tongue of the stammerers shall be clear." For the paralytic was healed at the pool of Bethesda; and having spent thirty-eight years in his infirmity, as it is written, being freed from his bed by the word of the Savior alone, he leaped up like a hart; and concerning this deed, where it was necessary to marvel at Jesus, they lamented the violation of the Sabbath, and, using the transgression of the law as a pretext, they maliciously disparaged the grace of the miracle. At the same time, the demon having been cast out, the mute man spoke. But they had fallen into such a state of stupor that they did not reap even the slightest benefit from it. The blind man received his sight: the prophetic proclamation was fulfilled, and the voice sent forth by the Spirit was brought to its conclusion. What then? They fall sick again at these things, they condemn the author of the miracle, they label as a sinner him who can shine forth in a manner worthy of God, and who shows that the thing long awaited from ages past is already present.

IX, 25. "He answered therefore," it is said, "and said, If he is a sinner, I know not; one thing I know, that, whereas I was blind, now I see."

The man who was once blind received, it seems, a double grace from Christ; for his mind was illuminated along with the eyes of his body. And he now has the light of the sun—that which is visible to us—in the eyes of his flesh, while he admits, as it were, a ray falling under the intellect—the illumination of the Holy Spirit, I say—and receives it into his heart. For hear how, with great charity and love for Christ, he resists the most wicked magistrates, and cleverly reproves them as though they were drunk, while at the same time tempering his speech with appropriate modesty and rendering the honor due to the rank of their office, as he says: "If he is a sinner, I know not." And we do not say this because we believe the blind man was ignorant of whether Christ was a sinner, but we shall rather imagine him addressing them with such words as these. For let him perhaps speak thus: "Being compelled against my will ^D to stand where it is not right..."

^A And I shall not endure to slander my benefactor, nor will I take on the mindset of those who wish to dishonor him to whom all honor is owed. I will not call the one who performs such a miracle a sinner, nor will I cast an evil vote against one who has the power to perform the works of God. The miracle seen within me does not permit me to agree with your words. I was blind, and I see. I have not believed in his deeds because someone else told me, nor have I been carried away merely by the accounts of others, nor does it occur to me to wonder at deeds performed on others. I myself, he says, stand as a proof of his power, a man who was blind and now sees—like a certain image showing forth the beauty of his philanthropy and radiating the magnitude of his God-befitting authority. I therefore suppose that such a thing is appropriately consonant with the words of him who received his sight. For to say, "Whether he is a sinner, I do not know," and immediately to append this: "One thing I know, that I was blind and now I see," includes the conception not of some simple consideration, but of a very wise man.

IX, 26. They said to him, "What did he do to you? How did he open your eyes?" ^B They inquire again eagerly about the manner of the divine miracle, not doing so with a good mind nor with a desire to learn, but since they held Christ to be devoid of all harm and evil, and suspected that he was blessed by someone else, they keep bringing all these things forward, thinking that the man would not steadfastly hold to his own words, but would stumble in some matter and say things contrary to his previous statements, so that, by seizing upon this opportunity for variation, they might declare him to be some kind of deceiver and impostor. For these men, supercilious and inflated with the opinion of their own knowledge, reasoned that the power of the miracle consisted in the mere words of the blind man, and not in the fact that it was made manifest in what had been done. ^C Furthermore, I think that something of this sort also happened to them, as is wont to occur to those who hate someone unjustly: when they have inquired about some of his deeds, and those deeds do not seem just to them, they desire to hear the same things not once but often from those who are narrating them, sharpening their somewhat sluggish wrath against him as if for a heavier assault. For the conscience terrifies us, reproving us, and it never ceases to accuse us of injustice, even if that injustice seems to us in some way sweet because of our affection for it. They goad him, therefore, and compel the blind man, even against his will, to repeat the very same things, as if prompting one another with nods to observe whether anything had been done outside the law because of the divine sign performed on the Sabbath. For the conscience compresses their infuriated, beast-like reasoning, applying the rebuke like a bridle, even to those who are unwilling. ^D IX, 27. He answered them, "I told you already, and you did not listen. Why do you want to hear it again?" It now seems superfluous, he says, to instill these things into incredulous ears, and quite pointless for you to question me about these matters so many times, when you in no way —

^A You have escaped nothing at all, although you were taught and convinced; yet now you command me to reel off the same arguments for no useful purpose, as experience cries out. For by these things the man who was healed proves the Pharisees to be utterly senseless, because they turn their ears away from the truth, as it is written, and are unreasonably enraged at the breaking of the law, and because they order one who wishes to praise the worker of miracles to adopt the role of accuser, or else they suppose that he is an admirer: for this was truly their intent toward them; for the transgression of the law was completely indifferent to them and was held as nothing at all. Therefore, having abandoned sound judgment, they followed only their own opinion and caprice, not remembering God who says: "The lips of a priest shall preserve knowledge, and they should seek the law out of his mouth."

IX, 27. *Will you also become his disciples?*

^B He confessed at last openly and without any dissimulation that he had become a disciple, if not of the word, yet certainly of the miracle, and that he had already believed, having obtained the faculty of sight in place of instruction, beyond all expectation. For by saying to them, "Will you also become his disciples?" he revealed his own mind, as one who had already willed it and had become such; and meditating in a certain way, even before the faith was received, on that saying, "Freely you have received, freely give," he instructs and admonishes them to gird themselves diligently for things that are salutary and profitable. ^C Therefore, he observed most excellently that which is written in the book of Proverbs: "Speak into the ears of those who listen." Furthermore, he seems to signify something hidden in these words. What that is, I shall say in a few words. There were some among the rulers of the people who knew that Christ was indeed the true worker of the miracle, but they kept the knowledge of him hidden within themselves, as if buried; and of this the wise Evangelist himself will be our witness, saying that the rulers knew indeed that he was the Christ, but were afraid to confess it on account of the Pharisees. Nicodemus will also testify to this same thing, ^D calling out openly and saying to our Lord Jesus Christ: "Rabbi, we know that you have come from God as a teacher; for no one can do these signs which you do, unless God is with him." Thus, some of the rulers knew, and the talk about him was somehow rumored throughout all Jerusalem; the multitude of the Jews suspected that the rulers knew it, but that they did not wish to confess it because of malice and envy. And that this is true, we shall show from the Gospel Scriptures themselves. For the blessed John himself says somewhere that Jesus was standing and teaching in the very temple, and explaining whatever appeared contrary to the law according to the...

^A And the leaders of the Jews, having stirred up nothing at all, nor even having dared to say so much as a word—"Is this he," they say, "whom they seek to kill? Behold, he speaks with boldness, and they say nothing to him. Have the rulers known indeed that this is the Christ?" They mean to say that those who occupy the position of instructors almost know that he is truly the Christ. Behold, though being thought to speak against him with very great freedom, they do not even attack him with plain words. Therefore, such a suspicion having been scattered throughout all Jerusalem, the blind man at some point inquired into it, and had the report concerning these things in his ears. Cleverly, then, in a way, he rebukes them, saying: "Are you bidding me to chew over these same words for nothing, and to praise the miracle, or to make your explanation according to your pleasure, when you are already thirsting for his discipleship, yet feel shame before one another, and prefer a thankless shame to such a desirable knowledge?"

"And they reviled him and said: 'You are his disciple, but we are disciples of Moses.'" ^B

The evangelist mocks them in a way by saying this. For behold those to whom the turns of sacrificing were entrusted, cast down into such a stupor that they consider a truly holy thing—namely, the instruction of Christ—an object of reproach. Captivated by the love of this, some of the saints say, "How sweet are your words to my palate! More than honey and the honeycomb to my mouth." ^C Another, again, says as toward our Lord Jesus Christ concerning those who do not obey him: "Consume them, and your word shall be for me a joy, and an exultation, and the gladness of my heart." But they, heeding the divine words not at all, think that one who is instructed by Christ is to be blamed on that very account, and thus, by voting in favor of doctrines against themselves, they assign Christ as a teacher to the blind man, but Moses to themselves. For indeed, the Gentiles were truly enlightened by Christ through the evangelical teaching, but Israel died in the Mosaic types and was buried in the shadow of the letter. For this reason, Paul also says somewhere about them: "For until this day, when Moses is read, a veil lies upon their heart." ^D That we are portraying the story of the blind man as in a picture for the type of the Gentiles, transferring the type regarding him to the truth that is in them, there is no doubt; but it is to be noted that it is a matter full of delight and glory to suffer reproach for the sake of Christ. For by those things through which the persecutors think they are inflicting pain upon those who love him, through these same things they, unawares, bring joy to them, and provide them with much more splendor than harm. The wicked Pharisees, as is fitting, lower their own heads, so that—not to mention Christ—they refer to him with contempt, while they themselves, puffed up with intolerable arrogance, foolishly say: "We are disciples of Moses."

^A

IX, 29. *We know that God has spoken to Moses: but as for this man, we do not know where he is from.*

They behave again with pride and insolence, arming themselves with their accustomed and most welcome madness, and swollen with stubborn impudence, they cry out, "We know." But when they add, "that God has spoken to Moses," deciding that he is therefore to be greatly honored, they inflict contumely upon him in another way by holding his teachings for nothing. For they foolishly condemn one whom they do not yet acknowledge; or rather, even after they have recognized him, they impiously dishonor him, although the law severely forbids anyone to act or judge anything unjustly. ^B They say something of this sort again through this: God has spoken to Moses by the consent of all; he prescribed certain laws through him, and set bounds for the things to be done in every case. Therefore, they say, he is a transgressor of the Holy Scriptures who thinks things contrary to what was handed down by him, and the ordinance regarding the Sabbath has been openly violated. For the healing was done on the Sabbath; it is right that he who is detected and convicted in these things should not be known. We say not without reason that he has not kept the divine law. ^C Therefore, when they say concerning Christ, "We do not know where he is from," they do not say these things as if they did not know who he is or where he is from; for elsewhere they are found to have clearly confessed that they know the things concerning him. "Is this not," they say, "the carpenter's son, whose father and mother we know? How then does he say, 'I have descended from heaven'?" We shall not, therefore, take "We do not know where he is from" as signifying ignorance, but shall consider it as proceeding from their arrogance. For, spitting upon him and counting him as absolutely nothing, they utter such a voice concerning him. Perhaps they also imply that other thing; for the account of contemplations forces us to scrutinize something deeper. We know, they say, that God has spoken to Moses, therefore let us immediately believe the things that He spoke through him, and let us keep the things mandated by God: ^D but this man we do not know, since God has not spoken to him, nor have we discerned any such thing concerning him. But it behooved the Pharisees, although they were full of vain opinion of their own wisdom and knowledge of divine literature, to call to mind that God and the Father, when He foretells through the most sapient Moses that Jesus would come in His own time, speaks thus: "I will raise up for them a prophet from among their brethren, like unto thee: and I will put my words in his mouth, and he shall speak to them according to whatever I shall command him. And the man who will not listen to whatever that prophet shall speak in my name, I will take vengeance upon him." Yet one might justly rebuke the Jews: you, to whom unbelief is so much at heart, if you give faith immediately to the words of Moses because God spoke to him, why was it not also necessary to do this in the case of Christ, when you hear him openly crying out: "The words that I speak are not mine,

loquor, sed qui misit me Pater, ipse mihi mandatum dedit quid dicam et quid loquar.» ^A The words of the Pharisees are therefore merely a pretext and the inventions of idle reasonings. For if they say that Moses should be followed all the more because God spoke to him, why do they not think the same concerning Christ, who clearly declares the very things we have just mentioned? But while on the one hand they honor the Law and pretend to consider as sacred that which is pleasing to God, on the other hand they violate it, dishonoring it in a worse way by their refusal to accept the more opportune proclamation which, as for a prophet, had been announced concerning Christ on account of the economy of the incarnation.

^B IX, 30. *Respondit ille homo, et dixit eis: In hoc enim mirabile est, quia vos nescitis unde sit, et aperuit meos oculos.*

I am amazed, he says, and I wonder greatly how you can say that you are ignorant of him who is endowed with such holiness and who is proven by the divine power with which he has wrought such deeds. And you, who are thought to be constantly devoted to God, and who preside over the Law and take delight in the holy Scriptures, and who have attained leadership—you, if anyone, ought to act as true philosophers. For who ought more rightly and fittingly to recognize those who perform miracles through God, than those who preside over sacred things and to whom the care of the holy mystery has been assigned? In saying this, he secretly reproves them for being so far removed from holiness and piety that they shamelessly profess not to know at all the truly Holy One, that is, Christ. For, so that we may develop the argument at hand further, is it not a true and well-spoken saying that every animal loves its like, and a man will cleave to his like? How then, if they were holy and good, could they refrain from loving to cleave to the Holy and Good One? ^C This saying, therefore, contains a rebuke of the Pharisaic way of life, or rather, their conduct. . . . to indicate this in this matter. For I think that he who applies a diligent mind to these speculations ought to look more keenly into what seems to be hidden in each of them. What, then, is this? A discourse was widely diffused throughout all Judea concerning our Savior Christ, but only as concerning a prophet. For thus the Law had prophesied that he would come, saying: *A prophet will the Lord our God raise up from among your brethren*; yet they had hopes that when he had appeared at his own proper time, he would hold discourse with them regarding matters above the Law, and, by explaining most clearly the truer will of the Lawgiver, would instruct them in more appropriate things. And do not marvel if this hope and discourse existed among the Jews, since the same thing had grown strong even among those of another race. For that Samaritan woman says: *I know that the Messiah is coming, who is called Christ: When he comes, he will announce to us all things.* They knew, therefore, and ^D

quite clearly, that the Christ would come—for this is what "Messiah" signifies—and that he would interpret for them the better will of God; furthermore, that he would open the eyes of the blind is agreed upon by Isaiah who asserts clearly: *For then the eyes of the blind shall be opened.* But another rumor also circulated through Jerusalem, since the prophet Isaiah says that the ineffable generation of the Son of God and the Father is, in every way, unknown to men, using these words: *Who shall declare his generation?* By twisting the meaning of this passage to suit their own views, the Jews supposed that the Christ would be entirely unknown, with no one at all knowing whence he is, even though the divine Scripture expresses his generation according to the flesh to us most clearly, and for this reason cries out: *Behold, the virgin shall conceive in the womb and shall bring forth a son.* ^B It is not difficult, then, to see how the mind of the Jews, being again hard and intractable regarding the comprehension of necessary things, supposed that Christ would be unknown, from those things which the blessed evangelist John asserted as being said about him by the inhabitants of Jerusalem. For some of the Jerusalemites said: *Is not this he whom they seek to kill? And behold, he speaks openly, and they say nothing to him. Have the rulers truly recognized that this is the Christ? But we know whence this man is; yet when the Christ comes, no one knows whence he is.* Therefore, while the Jews were foolishly holding such opinions concerning Christ, the man who was once blind now quickly takes up thoughts about him from the miracle, and almost seizes upon the word of the Pharisees for the confirmation of his own reasoning. For in this, he says, is the wonderful thing: that you do not know whence he is, and yet he opened my eyes. Two things, he says, I have as signs, and those most manifest, which prove him to be the Christ. For you do not know whence he is, and yet he opened my eyes. He, therefore, is without controversy the one who is foretold through the Law and promised to come by the oracles of the prophets.

IX, 31. *We know that God does not hear sinners; but if any one is a worshiper of God and does his will, him he hears.*

^D Having in a way delighted himself first in the preachings of the prophets and the law, as if they were already fulfilled, in both the fact that the Christ is unknown as to whence he is, and that the eyes of the blind have been opened, he gathers from every side aids for establishing faith for himself, and additionally devises something else. For he fashions a pretext to proceed from necessary and acknowledged notions to the investigation of what is useful and proper, and he gathers, as it were, a God-pleasing syllogism; for he asserts most excellently that God, being a lover of justice and virtue, never hears sinners. ^C When he has posited this as something entirely indubitable and not in the least controversial, he immediately brings forward the contrary as truth, which is in no way opposed, I mean that God always and in every way hears all the pious, whose conclusion

has for its scope Christ alone, but it was made in a somewhat more general way and has a universal significance. For as I already hinted, the formerly blind man had a somewhat lower conception of Christ, and not yet having been taught precisely that He is God by nature, he thinks and speaks of Him as of a prophet, concerning whom it could be said without reproach that he is pious and religious; but this by no means fits Christ, for He is God by nature, accepting the worship from the pious in the place of a spiritual sacrifice.

[IX, 32.] *Since the world began it was not heard that any man opened the eyes of one that was born blind.*

Being provoked, as it seems, not a little, and feeling aggrieved, as it were, at the insults heaped upon Christ, and being intolerably grieved because they threw it in his teeth as a reproach, saying, “Thou art his disciple; but we are Moses' disciples,” he hastens to defend his own teacher, and in a way opposes the brilliant achievements of our Savior to those accomplished through Moses, showing that by as much as He is greater in the working of miracles, by so much is He the more excellent. For is it not necessary that the one who performs greater works should also by all means excel in glory? There is certainly no doubt about it. And at the same time, as is reasonable, he points to something of this sort: that a very ancient prophecy concerning the coming of Christ predicted that then the eyes of the blind should be opened; ^B and no one indeed before this had been admired for doing such a thing, but it has been fulfilled through this One alone, whom you do not know from whence He is, as you say, nor were you ashamed to call Him a sinner. Although a great chorus of holy prophets arose on the earth, and no small companies of righteous men are reported in the sacred Scriptures, “yet it was not heard since the world began that anyone opened the eyes of one born blind.” Is this One, therefore, the Christ who has brought the end to the messages of the prophets, and who has brought to a completion the things foretold of old? For if no one besides Him opens the eyes of the blind, what remains that will oppose the faith, or what will overturn the confession concerning Him? Or how, when every doubt has been put out of the way, will the mystery of the knowledge concerning Him not run along a very smooth path from here on? Thus, the man freed from blindness defends the Savior Christ with such words; and observe how aptly and ingeniously he weaves the discourse of his defense. For it was indeed possible to speak with complete freedom of speech, that Christ is both better and more illustrious than Moses and the prophets, but it was not unreasonable to think ^C that the Pharisees, because of this, were stirred and would maliciously pretend to fight on behalf of the saints as if they were insulted, and would even now seek to punish the man under an honorable pretext, lest he, being alive and seen, should be carried about as a memorial of Christ’s glory and as an image, as it were, of the divine power inherent in Him; for this reason, therefore, avoiding the anger arising from that source, and closing off the access to further advance for their bloodthirsty audacity, he turns the scope of his speech to more general and less distinct matters, since the beginning of the world. ^D

This served to demonstrate nothing other than that Christ is greater than all and more glorious, showing by his deeds that he possesses such power and authority as no saint ever possessed. ^A Therefore, he crowns his own physician with a superiority over all, bringing forward as proof that which has never been done or accomplished by others, namely, the removal of blindness.

IX, 33. *If this man were not from God, he could do nothing.*

He who sees anew is more acute in knowing the truth than those who have been instructed by the law. For he has already spoken many words, demonstrating the very false and adulterated mind of the Pharisees. ^B And since they said irrationally concerning Christ, "We do not know where this man is from," he again refutes them vehemently as holding unjust opinions, for they claim not to know at all the one who performs such miracles, when it is clearly evident to all that it is impossible for someone who is not from God to do anything of those things that are accomplished by divine power. For God works such things only through the saints; but to an outsider, and one who has not yet attained piety toward him, he would never grant the ability to be glorified and exalted by such honors. ^C For let the foolish Pharisee come forward and tell us what the difference is before God between holy and profane, just and sinner, impious and worshipper of God. For if you say that both shine equally, then there is nothing in between, and all things are confused, and we shall with reason employ that passage of Scripture: "What is the Almighty, that we should serve him, and what does it profit us if we pray?" For if, as one of the poets of the Greeks said:

An equal share is given to the one who stays and to the one who fights strenuously, And both the bad and the good are held in the same honor, why is it not vain to undertake hard labors for the sake of virtue?

But we shall not in any way bring our mind to believe that these things are so. "For those who glorify me," says God, "I will glorify, and he who despises me shall be despised." ^D Yet I would gladly ask those who seem wise to themselves, the Pharisees: If God works such things without distinction and even through sinners, why did the magicians of the Egyptians not do the same with the great Moses? Why, when they went through the same miracles and signs, did they not carry away the same glory as he? But you will say that the Mosaic rod, having fallen to the ground, was turned into a serpent, and that the rods of the magicians were no less turned into snakes. You shall hear from us in response that the rods of those men were not transformed into snakes, but it was a deception and a phantom deluding human eyes, and a magic art showing a staff in the appearance of a snake. But the rod of Moses was truly changed into a snake, and passed into the nature of the beast.

^A Furthermore, from the difference that is inserted in the sacred Letters, you will discover that what is said is true; for the rod of Moses devoured their rods. For they were only in the bare appearances of snakes, but that other one was truly and naturally what it appeared to be. It flared into rage, so that it appeared as an animal and no longer as a rod, and it bit with a power exceeding that of a snake, with an inexplicable force, while God resolved the difficulty. Let the Pharisee tell me again—he who applied to his own rods the shapes of snakes—why they did not show the leprous hand clear and clean; since they could not do this, they plainly confessed: "This is the Finger of God." How then, tell me, did the priests of Baal not call down fire from heaven, whereas Elijah had brought it down? Does God, then, have respect of persons? Far from it. For He is just, and a lover of the just, and through the saints He works stupendous gifts, but through the wicked, not at all. Most rightly, therefore, he who was once blind reproves the idle babbling of the Pharisees, and convicts their wretched ^B way of thinking, since they deny that he is from God, while the fact that he can perform miracles from God proves that he is naturally what he is.

IX, 34. *They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out.*

The wounds inflicted by reproofs and the reformation consequent upon them are indeed burdensome to many and intolerable. But to the wise they are sweet and full of pleasantness, because they contain a great deal of utility and a return to better things, even though a sting of rebuke may accompany them. But hear the reason why they are bitter to the wicked and those who live outside the Law. Since they have planted deep roots in their hearts for their depraved desires, they turn away from any exhortation that would drag them away from these as something annoying, and they count abstinence from pleasures as a loss, having no regard for what is profitable. For just as those who fall from a ship and are enveloped by the river's current ^C can in no way offer resistance, and, considering it dangerous to swim against the waters, allow themselves to be carried by the force of the stream; in the same way, I suppose, those whom we have just mentioned, overcome by the tyranny of their own pleasures, give them the full reins and do not deign to offer even the slightest resistance. Wherefore the wretched Pharisees are indignant at the one giving the best advice; gnashing their teeth like wild beasts, and indulging in wrath and fury beyond measure, they revile him without restraint. Then, returning in a way to their innate pride, they say that he was born blind in sins, raving with Jewish madness and foolishly supporting an insupportable dogma. For that no one of those who exist is born blind, or afflicted with any other bodily ailment, either because of himself strictly, or because of his parents—and that God does not transfer the sins of fathers ^D upon their children—has, I think, already been elegantly proven to us, with the intent of explaining for us that saying: "Rabbi, who sinned, this man, or his parents, that he was born blind?"

^A Since, therefore, the one who was once blind now knew how to refute the Pharisees—not only was he insulted, but he was also cast out by them—receive again in the figure of the truth what has taken place. For anyone will perceive from the things which the Pharisees said to him that it was destined that the Israelites would hold the Gentiles in abomination, as those nurtured in sins because of the previous deception. They send him out and cast him away; for those who preach and bear witness to the faith in Christ are cast aside and driven out among the Jews.

IX, 35. *Jesus heard that they had cast him out.*

The divine evangelist says that our Lord Jesus Christ “heard,” not altogether, nor of necessity because someone was reporting to Him what had happened, but because, as one of the wise men said: “The Spirit of the Lord has filled the world, and the ear that listens hears all things.” For He hears, as the Psalmist says: “He who planted the ear, does He not hear? And He who formed the eye, does He not perceive?” When we are treated with injury for His sake, or endure any of the things from the enemies of God that are wont to cause pain, we must believe that God is surely present as an observer; indeed, He hears as though the temptation were coming upon Him—for the very nature of the matter, and the nobility of those who are disgraced for His sake, has a great cry in the divine ears.

*And when He had found him, He said to him: Do you believe in the Son of God?*

^C The one who had been blind has been cast out by the Pharisees, but Christ seeks him not long after, and having found him, He initiates him into the mysteries. This will also be a sign that those who are willing to plead on behalf of God, and who do not fear to risk danger for their faith in Him, are held in His care. For you hear how, as if bestowing a most ample reward, He makes Himself manifest to him and strives to implant the most perfect desire for faith in his soul. Furthermore, He introduces a question so that he might receive his assent. For this is the manner of believing. Therefore, we first question those who approach divine baptism as to whether they believe, and then, once they have assented and confessed, we pass them on as genuine and legitimate participants in the grace. The figure of this event therefore has its origin for us here, and from it we have learned the manner in which discussions about our Savior Christ ought to be held. For this reason, the divine Paul also asserted that this confession was confessed before many witnesses, that is, the holy angels; and if it is dreadful for one who has spoken before the angels to be deceived or to lie, how much more so before Christ Himself! Therefore, He questions the one freed from blindness not simply whether he might wish to believe, but also in whom; for faith is *in the Son of God*, and not as in a man, one of us, but as in God made man. For in this way the mystery concerning Christ is complete. In saying this, *Do you believe?*

^A he is effectively saying: "Do you wish to be seen as superior to their madness? Do you, bidding their stubbornness and unbelief farewell, embrace the faith?" For the word "you" includes a certain distinction from others.

*IX, 36. And who is he, Lord, he says, that I may believe in him?*

A soul prepared by prudent reasoning, and with the clear and free-ranging eye of the mind searching for the word of truth, is borne without hindrance into it as into a harbor, and finds the entrance to that which is profitable easy. The once-blind man is for us the surest proof of all these things. For since he had now, through many reasonings and thoughts, ^B marveled at the mystery concerning Christ, and had been struck by His ineffable power as one who had experienced it not from someone else but within himself, he is found so ready to believe, and advances toward it without delay. For behold, he asks to whom he must apply the faith already being built up within him; for this alone was lacking to him, now that he was prepared for that end, just as we have said.

*And Jesus said: And you have seen him, and he who talks with you is he.*

When asked in whom one ought to believe, He shows Himself, and does not say simply, "I am," but says that He who is seen and is ^C talking is the Son of God, providing everywhere for our benefit, and weaving in various ways the teaching that leads to a faith free of every error, so that we may not, under the pretext of piety, fall into diabolical nets and snares by unthinkingly turning away from the truth of the mystery. For there are already some among those who seem to be Christians who, not understanding precisely the purpose of the economy with flesh, have dared to separate the temple taken for us from the woman from the Word of God, and have divided into a pair of sons the one and truly Son, and who—through great foolishness—disdain to confess that He became man, which the Only-Begotten did not disdain to do for our sake. ^D "For He, being in the form of God," as it is written, "did not count equality with God a thing to be grasped, but emptied Himself, taking the form of a servant," 17 that He might become man as we are, yet without sin. But these men, thinking foolishly, in a certain way blame the divine and human-loving providence, and, by pushing aside as much as their own notions allow the temple taken from the woman from true sonship, they do not approve of that humiliation, but, devising an opinion far removed from the truth, maintain that the Only-begotten Son from God the Father—that is, the Word begotten from His substance—is one, and the son from the woman is another. Furthermore, when holy Scripture proclaims the Son and Christ to be one, how are they not guilty of impiety who divide the one and truly Son into two? For insofar as He is the Word of God, He is conceived as one and distinct from the flesh; but insofar as He is flesh, He is considered other than...

the Word. But insofar as the Word, who is from God the Father, has become man, the term "the one and the other" ceases completely because of the ineffable union and coupling. For the Son is one and the same, both before the union with the flesh and when He came together with the flesh, and through the flesh we call the human being complete—I mean one consisting of soul and body. For this reason, therefore, the Lord quite providentially, when He was asked, "Who is the Son of God?" did not say, "I am." For there were some, it is likely, who would have foolishly surmised that only the Word, who has shone forth from God and the Father, was marked out by this term. But with all doubt removed, showing Himself first by these words, "and you have seen Him," He also demonstrates the Word inhabiting him in the flesh by adding again and bringing forward the words, "and the one who speaks with you is He." Do you see, therefore, how great a union the Word possesses? For He has not placed a distinction, but says that He Himself is both the one who is subject to the eyes of the body and the one who is known from speech. It is, therefore, a mark of the greatest impiety and ignorance for some to say thoughtlessly, "The man of Christ." For while being God, He became man, and is indeed undivided in as much as He is God, and Son, and with the flesh; for the most perfect confession and knowledge of faith in Him consists in these things. ^B

IX, 58. And he said: I believe, Lord, and falling down, he worshipped Him.

Prompt indeed to the confession of faith and to piety was the one who was once blind. For since he knew the Only-begotten Son, who was present and truly subject to his eyes, he worshipped Him as God, even though he saw Him in the flesh, lacking the glory that is truly worthy of God. Yet, having had his heart enlightened by the power and authority inherent in Him, he rises in a certain proportion toward wise and good thoughts, and imagines the beauty of His divine and ineffable nature. For he would not have worshipped Him as God if he had not believed Him to be God, being instructed to think in this way by the miracle that had been accomplished upon him and brought to its conclusion in such a paradoxical manner. But since we have translated the whole transaction concerning him to the person of the Gentiles, come, let us speak about this matter once more. For look at me as he fulfills, through his worship, the type of the worship in spirit, to which the Gentiles have been led by ^C faith. For it was the custom of Israel to honor the Lord of all with the immolation of bulls, and to burn incense, and to offer other animals according to the command of the law. But those who believed from among the Gentiles did not know this way of worship; rather, they turned to the other, that is, the spiritual way, which God Himself professes is most dear to Him and more pleasing. "For I shall not eat," He says, "the flesh of bulls, nor shall I drink the blood of goats." But rather, He commands us to sacrifice a sacrifice of praise, that is, worship with song, to which, when the Psalmist foresaw in the Holy Spirit that the Gentiles would entirely come by faith, he addressed our Lord and Savior, ^D

saying: “Let all the earth worship you, and sing to you; let them sing to your name.” ^A Our Lord himself, Jesus Christ, manifesting that spiritual worship is superior to legal worship, says to the Samaritan woman: “Believe me, woman, that the hour is coming when you will worship the Father neither on this mountain, nor in Jerusalem. But the hour is coming, and now is, when true worshipers will worship the Father in spirit and truth; for the Father seeks such to worship him. God is Spirit; and those who worship him must worship in spirit and truth.” We, thinking soundly, judge that the holy angels also distinguish themselves in this way, and bring to God this worship as a sort of spiritual offering. For when the Spirit exhorted those on high to bring the honor befitting God to the Firstborn and Only Begotten, He says: “And let all the angels of God worship him.” But the divine Psalmist also called us to this, saying: “Come, let us worship and fall down before him.” ^B It would not be difficult to speak at length on these things; but imposing a proper limit upon what has been said, we shall refrain from citing further testimonies for the present. Yet let us remember this again, that the man who had been blind well fulfilled the type of the worship of the Gentiles, placing his worship alongside his confession of faith.

“And Jesus said: For judgment I came into this world, that those who do not see may see, and those who see may become blind.” ^C Christ, explaining to us the reason for his manifestation in this world through the voice of Isaiah, says: “The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach the gospel to the poor, to heal the brokenhearted, to proclaim liberty to the captives, and recovery of sight to the blind.” But elsewhere He also says: “You deaf, hear, and you blind, look up to see.” Since, therefore, He says that for this reason He was ordained by God and the Father to preach recovery of sight to the blind, how does He say here: “For judgment I came into this world, that those who do not see may see, and those who see may become blind”? ^D “Is Christ, therefore,” someone might ask, according to the voice of Paul, “a minister of sin? God forbid.” For He came to fulfill the purpose of His goodness toward us, that is, to illuminate all with the torchlight of the Spirit. But the Jews, being stubborn toward disobedience, did not receive the grace shining upon them, calling instead for darkness, as it were, upon themselves. And so it is written concerning them in the prophetic oracles: “When they waited for light, darkness came to them; they waited for brightness, but walked in gloom.” For in regard to the prediction of the Law, the Jews were waiting for the day and the light, that is, for Christ. For they were expecting and awaiting His coming; but those who seemed to be practicing piety in this matter

walked in an untimely hour, that is, in deep darkness, having no other cause for the darkness they suffered than that which they brought upon themselves by their own unbelief and by the disease they drew upon themselves. I have come, therefore, He says, to give sight to the blind through faith. But the unyielding will of those who are led by no power and are insubordinate, looking greatly toward unbelief, caused the arrival of the One who enlightens to result in their own condemnation. For because they do not believe, they are condemned. Our Savior stated this more clearly to you in other words: “Amen, amen, I say to you, he who believes in the Son is not judged; but he who does not believe in the Son has already been judged, because he has not believed in the name of the Son of God.” With grace, therefore, He discourses based on the matter at hand and present before their eyes, and makes the thing that was miraculously accomplished for the formerly blind man, as it were, the root of His discourse; for He asserts that he received his sight not only in body, but also as far as his mind is concerned, because he accepted faith; while the opposite happened to the Pharisees, for they did not behold His glory, even though it was shining most clearly in this great and recent miracle. ^A

IX, 40. *Some of the Pharisees who were with Him heard these things, and said to Him: Are we also blind?*

The Pharisees lie in wait for Christ the Savior, and are eager to walk in His footsteps, although they have received a sharp dart in their hearts. And although they waste away with grief and envy because of His glory, they nevertheless follow Him, gathering fresh fuel for their hatred and concocting various calumnies to evade His miracles, and because of this, they pervert the harmless minds of the more simple-minded. But when they heard Christ saying these things, they were cut to the quick again; for they could not have been unaware that the scope of the discourse was aimed at them. But because it had been said by Him still vaguely and indefinitely, that ^B “those who see may become blind,” not yet having an opportunity to complain reasonably as if they had been insulted, they ask maliciously, drawing the force of what was said toward their own persons, and as if requesting Him to declare more clearly whether He says that they too are blind, so that they might again convict Him as one guilty of having violated the law. ^C For they knew the Mosaic writings through and through, as they were constantly turning them over, and they were not unaware that it is written: “You shall not speak evil of the ruler of your people.” Therefore, either they say such things expecting to have been insulted (so that they might seem to set upon Him reasonably, and to make their conspiracy against Christ free from accusation), or they truly have something more bitter in mind, and are bringing forth the kind of calumny that befits them. For since Christ had said, “For judgment I came into this world, that those who do not see may see,” and by this was indicating the restoration of sight to the blind man—not being able to endure the mention of this miracle, they rise up against Him again, driven on by envy, and almost ^D

^A say to Him: "You boast magnificently, O excellent one, when you have done absolutely nothing of those things you think you are performing; but do you wish, they say, to invent miracles also in our own case? Will you dare to say that we were blind and were healed by you? Do you wish us to attribute to you the glory of a physician and a miracle-worker, by lying, just like that man whom you boast had his sight restored, having been born blind? Or will you dare to impose this on us also, by referring to what was done in his case?" The speech of the Pharisees is therefore wicked and extremely bitter, mocking the miracle wrought upon the man, and thinking it to be an imposture rather than the truth; for nothing can bring shame to the ungrateful.

IX, 41. *Dixit eis Jesus: Si cæci essetis, non haberetis peccatum. Nunc vero dicitis: Quia videmus: peccatum vestrum manet.*

The Savior softens them again, having tempered his rebuke with art. He abstains, indeed, from all invective, but He strikes them with shame by the power of the truth placed before them; and He shows that there is no utility in their having sight, nay, what is worse, that they do not see at all. For the man who is blind, He says, because he has seen nothing of the miracles which have been wrought, is outside of sin and is, in a way, blameless; but those who are spectators and witnesses of the miracles, because through great foolishness and malice they have not accepted the faith that comes from them, have sin that can never be washed away, and, in truth, they have an inescapable condemnation. ^B Therefore, concerning physical blindness and the recovery of sight, it is reasonable to think thus; but proceeding by way of proportion and a certain similitude to that which falls under the intellect, and extracting from this the equal force and intelligence of the discourse, we shall say again that a man who is ignorant and imprudent would justly ask for pardon from the judge, but one who is sharp in understanding and perceives what is useful, and then, for the sake of the most shameful things, has sold out the inclination of his own mind, and has granted the victory to pleasures rather than to what is useful, would shamelessly request mercy, and the plea for the remission of the penalty due to him will in no way have any help, and he will perish, and most justly so, having harbored against himself a sin which admits of no patronage or defense. And, consequently, our Lord Jesus Christ, signifying this very thing in the Gospels, says: *He who knew the will of his lord and did not do it, shall be beaten with many stripes.* For in the case of him who does not know, the charge is one of ignorance, but for him who has understood, it is a charge of the utmost contempt, as one who is repelled from doing what is right by his own lack of will. But observe again how in this too the word of the Savior is certain; for He does not say affirmatively that you see, but, He says, "you say that We see." For it would surely have been most absurd to attribute wisdom to those who were so blind, and who wear a mind that has been extinguished, so as to dare to say concerning Him: *We know that this man is a sinner.* Therefore, the Jews ^D were self-condemned, affirming that they see, but [knowing] absolutely nothing of those things which it was necessary [to know].

^A And they were indeed doing nothing of what they ought, and that very intensely, and while they knew the will of the Lord, they were nevertheless so contemptuous as to set themselves against even the greatest miracles.

X, 1-5. *Amen, amen, I say to you, he who does not enter by the door into the sheepfold, but climbs up another way, the same is a thief and a robber. But he that enters in by the door is the shepherd of the sheep. To him the porter opens, and the sheep hear his voice: and he calls his own sheep by name, and leads them out. And when he has let out his own sheep, he goes before them: and the sheep follow him, because they know his voice. But a stranger they follow not, but fly from him, because they know not the voice of strangers.*

To those who listen without careful examination, the discourse of the parable set before us might seem to have been introduced somewhat inopportunely; for while he is speaking about blindness and the recovery of sight, he immediately speaks of sheep, and a fold, and a door. ^B But whoever is endowed with wisdom, and is accustomed to apply his mind more attentively to contemplation, will perceive that the discourse is again proceeding in a straight path, and in no way wandering from what is fitting; and that which I have often said, I will say again. It is the custom of the Savior Christ, when some approach him, not to answer only to the words uttered by voice; but, since *he searches the reins and hearts*, he answers even to the concepts and thoughts alone. For *all things are naked and open to his eyes*, and *there is no creature invisible in his sight*. Therefore, he speaks to one of the saints: *Who is this that hides counsel from me, and keeps back words in his heart, and thinks to hide them from me?* ^C Since, therefore, the unholy throng of the Pharisees was asking maliciously and craftily, as we said just now, whether they themselves were blind, in order that by truly saying what they were—namely, blind—he might again be condemned as though he were insulting those in authority and the magistrates (for they prided themselves greatly and extraordinarily on this), our Lord Jesus Christ, necessarily resisting this thought of theirs, seasonably introduces the parable, intimating obscurely and as if by enigmas that their rule would not be stable and firm, nor could that dignity remain in those who arrogantly despise God, the giver of it. And he teaches that this will belong only to those whom he himself has called to the leadership of peoples. ^D Therefore, he says that he himself is the door, bringing in, by his own counsel, one who is skilled in governing and a lover of God, to lead the rational flocks. But he calls him a thief and a robber who proceeds by another way, and who thinks that he can attain, by force and tyranny, an honor not given to him; such as were some, of whom he says through one of the prophets: *They have reigned, but not by me: they have been princes, and not by my Spirit.* By these things he signifies that if the desire to govern the people should come upon them, to

^A For those who have believed and accepted the divine proclamation through Him must run toward this, so that they may have an unshakable and well-founded authority—which has indeed happened in the holy apostles and the teachers of the holy churches who came after them, to whom the gatekeeper also opens. That is to say, either the angel appointed to preside over the churches and to assist those who have been allotted the priesthood for the benefit of the people, or, on the other hand, the Savior Himself, being both the gate and the Lord of the gate.

He maintains quite emphatically that the flock of sheep must rightly be persuaded and yield to the voice of the shepherd, and that they must quite zealously avoid the voice of strangers, so that you may understand the truth of the matter, extending and receiving the force of the word more broadly. For we teach in the churches, bringing forward the dogmas of Holy Scripture, and setting forth the evangelical and apostolic word as a kind of spiritual food. Those who believe in Christ and are radiant with a straight and incorrupt faith are obedient to such things, but they reject the voices of false shepherds and turn away from them as from a deadly evil.

What then, one might ask, is signified to the Pharisees from this? I shall comprehend it in a few words and briefly. He reveals Himself as both the Lord of the fold and the gate, and the gatekeeper, so that they might learn precisely that they will not have a firm and stable state of authority unless, by going through Him, they have obtained the God-given good. And by adding that the sheep are persuaded by their own shepherds, but flee from strangers, He again cleverly hints that they will by no means preside over those who are about to believe in Him; on the contrary, the sheep will flee from their doctrine and will cling to the shepherds given by Him.

This proverb Jesus spoke to them, but they did not know what it was that He was speaking to them.

The speech of the saints is simple and devoid of the curiosity of the Greeks. "For God chose the foolish things of the world," according to the voice of Paul, "so that He might put to shame the wise." ^B Therefore, He misused the name of "proverb" here; for thus He calls the parable. Perhaps it is because the character and mark of such things are for the most part confused, and through both, as if they were one, the thing signified is understood; but we affirm this, that the blessed evangelist greatly marvels at the senselessness of the Jews. For, as the very experience of the facts testifies, they have a mind similar to stone or iron, which is not at all capable of receiving saving instructions. For this reason, it was said to them through the voice of Joel the prophet: "Rend your hearts, and not your garments." ^C It seems to me, moreover, that the author of this book did not say without thought, "This parable Jesus spoke to them; but they did not know," he says, "what it was He was speaking to them," and he utters this with no small emphasis. For it is as if he were saying clearly: So far are the Pharisees from being able to understand anything of what is necessary, even though they think ^D

^A Since the Pharisees, though they were excessively puffed up with pride, did not understand this parable—which was otherwise so clear and lucid, and in which there is nothing intricate or tortuous, or difficult to conceive and comprehend—Christ appropriately ridicules this Jewish folly. For they took Christ for nothing, even though He was teaching things above the Law and was providing an instruction far more gracious than that of Moses.

X, 7. *Jesus said to them: Amen, amen, I say to you, I am the door of the sheep.*

He surely knew, being by nature God and seeing things placed in the depths, that the Pharisee perceived nothing of the things said above, even though he was accustomed to think highly of himself on account of his knowledge of the law, and was incomparably haughty because he seemed to be wise. ^B For this reason, He sets the explanation before them most clearly, and, as if condensing a lengthy discourse, interprets the intent of the parable in a very few words. For being good by nature, He leads by the hand even the undeserving to knowledge, so that some measure of benefit might at least shine upon them. He explicitly confesses Himself to be the door of the sheep, teaching what is indeed common doctrine: for it is only through faith in Him that we are admitted into an intimacy and fellowship, as it were, with God. He Himself is the witness to this, saying: *No one comes to the Father except through me.* Either, therefore, He wishes to signify such a thing, or—which is more suitable to the proposed themes—He explains again that it is through Him that we come to authority and to the ruling of the rational flocks, according to what is said by Paul: *For no one takes the honor upon himself, ^C but he who is called by God.* And indeed, not one of the holy prophets chose himself and announced himself; nor will that bright and great chorus of the apostles be found to have called themselves to this [office]. For they were chosen by the will of Christ, who called them to the apostleship by name and individually, just as He says in the parable before us. For we know how, in the Gospel according to Matthew, the names of the apostles were set in order, and then the manner of their election was immediately subjoined: *For these twelve, He says, the Savior chose, whom He also named apostles.* Seeing, therefore, the Pharisees itching with the lust for power, and being not a little inflamed by the reality and the title of authority, He teaches [them] profitably that He Himself is the giver of authority, to whom the power easily belongs to lead men to it. For being the gate of the holy and divine fold, He will admit the suitable and worthy person, but will bar the entrance to the inner courts to him who is not such.

X, 8. *All as many as came before me are thieves and robbers: but the sheep did not hear them.*

Wishing to tame the wild mind of the Pharisees from every side and to shift it toward a sensible reasoning, ^D He strives to show that it is a useless thing, and one fraught with dangerous risk, to wish to preside [over others] when one has not been chosen for it from heaven, nor by divine will, but by human...

^A Indeed, they imagined that they would obtain [the office of] ruler, even if the one who grants it were unwilling. Therefore, having expressly declared himself to be the door—as one who alone brings the fit and proper ones to the helms of power—he immediately sets forth the designs of those of old, so that, seeing the whole series and outcome of the matter as if painted on a tablet, they might learn clearly that the ability to rule and to take the lead over flocks and peoples must be sought only through grace from above, and not through tyrannical undertakings.

It is useful, therefore, that here too he speaks in a way that recalls to memory those among the ancients: «All, as many as came, are thieves and robbers, but the sheep did not hear them.» For some, appearing in the midst [of the flock] under the pretense of the office of good shepherds, came forward; but because there was no one who conferred authority upon them, nor was there anyone to induce the [sheep] to obey those whom it was proper to lead, the multitude of the sheep leaped away from them. ^B But one must by no means suspect, because he said "all," that the mission of the holy prophets is rendered invalid by our Savior Christ; for the discourse is not against them, but against others. Since he intended to speak regarding false shepherds and those climbing into the fold of the sheep from elsewhere, he necessarily says "all," as if those of whom the discourse treats were already clearly indicated; nor is it to be thought that the person of the holy prophets is rejected or cast aside.

For how would he have rejected those through whom he gave manifest significations of his own coming? He who says: «I have multiplied visions, and I used similitudes in the hands of the prophets» (Osee XII, 10); who said to Jeremiah: «Say not that I am a youth, for to everyone to whom I shall send thee, thou shalt go; and according to all that I command thee, thou shalt speak» (Jerem. I, 7); ^C and to blessed Ezekiel: «Son of man, I will send thee to the house of Israel, to those who provoke me» (Ezech. II, 3). Therefore, the aim of the discourse is not directed at the choir of the holy prophets, but looks rather to those who at one time in Judea were simulating prophecies and lying, as if they came from God, and persuading the people not to be persuaded by those who were truly prophesying from God, but rather by the fabrications and words they had forged themselves—concerning whom the Lord and God of all himself says somewhere: «I did not send the prophets, and they ran; I did not speak to them, and they prophesied» (Jerem. XXIII, 21); and to the blessed Jeremiah: «The prophets prophesy falsely in my name; I did not send them, and I did not speak to them, and I did not command them, because they prophesy to you the visions and omens and the prophecies of their own heart. ^D If they are prophets, and if the word of the Lord is in them, let them meet me. What is the chaff to the wheat?» (Jerem. XXIII, 16).

For the word that is truly from God has a most nourishing power and strengthens the heart of a man, according to what is written (cf. Ps. CIII, 15); but the word of impious prophets, or rather false teachers, brittle and most similar to chaff, brings no utility to those who hear it. Since, therefore, he calls those who preceded his coming thieves and robbers, he indicates either the multitude of those whom we have just called deceitful and mendacious, or certainly one may interpret the force of the word with regard to those of whom it is written in the Acts of the Apostles. The magistrates

^A Being a very fragile and shallow teacher, he provides no profit to his listeners. When, therefore, He calls those who preceded His coming thieves and robbers, He signifies either that deceitful and fraudulent crowd of which we have just spoken, or else you should apply the power of the word to those concerning whom it is written in the Acts of the Apostles. For the teachers of the Jews once gathered the holy apostles together and, placing them before their most unlawful council, wished to banish them from Jerusalem, and thought to force them into the greatest dangers. But Gamaliel called to their memory these false teachers, saying: "Men of Israel, take heed to yourselves regarding these men, what you are about to do. For before these days Theudas rose up, claiming himself to be somebody, to whom about four hundred men attached themselves; he was slain, and all who obeyed him were dispersed and came to nothing. After him, Judas the Galilean ^B rose up in the days of the census and turned away a significant following after him. He also perished, and all who obeyed him were dispersed." Do you see, therefore, in these examples, beyond any doubt and clearly, that Christ speaks such things not about the holy prophets, but about those who hold a different order? This is so that He might persuade the Pharisees, even against their will, not to allow themselves—through their own recklessness and lack of counsel—to presume the ability to lead the people, nor to seize the power over all things against the will of God, but rather to yield to the divine intent and to hasten to enter through the true door, rather than attempting, like robbers, to climb into the sheepfold from another place.

"I am the door; if anyone enters through me, he will be saved, and will go in and out, and find pasture."

^C According to what usually happens, He composes the structure of His discourse for spiritual contemplation, as if from a historical account. He takes what is well known and exposed to the eyes of all, and which offers nothing difficult to grasp, and makes of it an image of things less obvious. For thieves and robbers, He says, breaking into the sheepfolds, do not enter through the door, but leaping from elsewhere and climbing over the fence of the fold, they are in danger. For the thoughtless thief and evildoer is so close to being caught; but those who enter through the door itself are far from danger, as they are not unknown, nor are they unknown to the master of the sheep. For they enter while the one who stands over the door opens for them. ^D Yet such men, He says, will abide with the sheep with great confidence and freedom, having made their entry in a most legitimate manner, devoid of mischief, and thus far removed from the suspicion of stealing. This, then, is the form of the history. But when we transfer the meaning signified by it to spiritual utility, we say that those who approach to rule nations without the permission and will of God—just like those who refuse to enter through the door—will surely perish, as they exert force under divine judgment, so far as their audacity is concerned. But those who have received the steering-oars granted to them by God, and who come to take them up through Christ, with the greatest authority and grace

^A Possessing a divinely granted authority, and advancing toward this through Christ, they will rule over the most sacred fold with great boldness and grace, so far removed from the anger against them, that they even expect honors from this, and look forward to crowns coming from above—not long now—since their goal is not to injure the sheep, but rather to benefit them, and by doing what is pleasing to the Master of the flock, to love to preserve in every way those who have been placed under them. But the Lord also strikes great fear by these words into the stiff-necked Pharisees, saying that they will surely not be saved, but that they will be cast out ^B from the rank of power in which they are, and quite justly so, since they do not suppose that they will hold it firmly and stably through God, but through their own wickedness and malice. But for this reason, it comes to me to marvel at the incomparable love of mankind of the Savior. For the Lord is indeed merciful and kind, setting before all the way of salvation, and calling in many ways to it even the very disobedient and hardened. The thing itself will be my proof of what has been said. For since he does not persuade the Pharisess to accept his word either through miracles or through the desire toward the hope and glory that is to come, ^C he proceeds swiftly to that by which it was likely that they would be most troubled, so that henceforth, by an unavoidable necessity, he might see them inclining toward obedience. For knowing that they were covetous of the glory derived from leading, and were not eager to account the gain thereof among ordinary things, he says that they will be stripped of this, and that those who were highly honored will be entirely destitute, unless, having turned to obedience as quickly as possible, they might enjoy the mercy that comes from him. ^D *The thief does not come except to steal, and to slaughter, and to destroy. I came that they might have life, and might have it more abundantly.*

Since our Savior Jesus Christ called himself the door, and taught that it lay with him to introduce whomsoever he might wish, and again to exclude those he might wish as being inept for shepherding, and moreover called those also thieves and robbers who of their own accord thrust themselves toward a grace not given to them from above, the wretched Pharisees were pondering again who this man of such boldness might be, perhaps to be numbered among those whose arrival he was blaming. For they presumed him to be a false shepherd, and a false teacher who had appeared as if by his own will, and not that he, being God, became man, according to the most ancient proclamation of divine Scripture; and it is credible that they rejected the true knowledge received about him as a burdensome weight due to their own incredulity. Since, therefore, he knew that they were reflecting on these things, or even whispering them to one another, not waiting for a more manifest denunciation from them, he makes a fitting defense, and insists that it must be judged from the very works who is the shepherd and who is the thief: and he says that such a thing is not at all difficult to judge, whenever one wishes to examine the end and the character of each. For the thief, he says, comes to the destruction of the sheep, in order

^A For when one examines the purpose and manner of each, he says that the desire for stealing undoubtedly results in such an outcome. But the truly good shepherd will approach the sheepfold to the detriment of none of the flock, but rather he will be studious in providing what is profitable for them; he will hasten to carry out those things which, as might be understood, will be for their great benefit. Let the power of the word, therefore, come as if from another image to the truth, and let the Pharisee behold again what the false shepherds and false teachers formerly caused to those they had deceived, and what kind of happiness Christ came to bestow, or to what prosperity He would lead us. Therefore, those who never hesitated to speak falsely, and who feigned that they had been sent by God, and who prophesied, as it is written, out of their own heart and not from the mouth of the Lord, and in addition to these, that Theudas and Judas the Galilean, who drew the people after them into defection, perished together with those whom they had led astray. ^B But our Lord Jesus Christ, intending to procure for us eternal life, came from His great love for us; and since the purpose and the manner of His arrival are so vastly different, how could His mind and intention not also be clearly different? Therefore, He says that it must be proven from the quality of their actions who they were, and who He Himself is. For thus it could be possible to persuade the Pharisees not to think anything dissonant regarding Him, lest they should judge Him to be one of the false shepherds, or one of those who climbed into the sheepfold from elsewhere, but rather they might say that Christ has come as an introducer and shepherd, not, as He says, so that the sheep might only have life, but also something more; for besides the fact that those who believe in Him might revive, there was also no doubtful hope that they would be heaped with every kind of good. ^C It is indeed consistent to say that this in life is more excellent or more honorable, holding the place of an accession and an abundance, namely, the most perfect participation of the Spirit, even if [stated] in somewhat veiled terms. For reviving is common to both saints and sinners; for the dead shall rise, and they who are in the tombs shall be awakened, and they who are in the earth shall rejoice, according to the most true promise of the Savior. But to participate in the Holy Spirit is in no way common to all, but above life, as an overflowing bounty and as a greater good than what has existed in common for all, it will be distributed only to those who have been justified through faith in Christ; indeed, the divine Scriptures are accustomed to call the participation of the Spirit the Kingdom of Heaven. ^D The divine Apostle signifies this, saying: "Behold, I tell you a mystery: we shall all indeed rise, but we shall not all be changed. In

^A And there will be a distinction in that time for those who rise, and one who was from the beginning and was the first to dissolve the power of death, and who was raised to everlasting life, being the common measure of humanity and being reshaped toward incorruption, in the same way as in Adam one was again condemned first to death and corruption. But there will be a great difference for those rising at that time, and something very distinct will be found. For those who have rested in faith in Christ, and who have have received the pledge of the Spirit during the time of their life in the body, will carry away a most perfect grace, and they will be changed, being taken up to the glory that is from God. But those who disobeyed the Son and counted the conspicuous reward as nothing will be convicted, and having been granted only the resurrection as a lot in common with the others, they will pay the price for such long-standing disobedience. For they will reside in Hades, undergoing punishment, and they will possess a remorse that is of no profit. ^B "For there shall be weeping and gnashing of teeth."

X, 11. I am the good shepherd.

Having demonstrated very well and clearly how much the hypocrisy of the false prophets, or rather false shepherds, damaged the ancients, and having made manifest the achievements of His own presence, and having already carried off the victory from the very comparison of the sheep, and being crowned by the votes [that come] from the truth, He rightly exclaims: "I am the good shepherd." In vain, therefore, He says, did you deliberate those things against Me, and although you have no grounds to accuse Me of wishing to corrupt ^C at all anything that is useful to the sheep, you hesitated to reckon among those who are accustomed to do this the one who is truly good, and you say it is evil; and you are deprived of the ability to judge rightly on each matter according to the command of the Lawgiver because of self-love. Therefore, He rebukes the leaders as having completely disregarded the things given through Moses, and as having been ignorant of the purpose of His advent, so that finally the prophet Isaiah might even be found to be telling the truth about them: "Woe, for they say that evil is good, and good is evil; who say that sweet is bitter, and bitter is sweet; ^D who put light for darkness, and darkness for light." For will they not be found to be doing this, those who put the true light, that is, our Lord Jesus Christ, into darkness, by not refusing to rank our good shepherd with the false-named shepherds, and perhaps daring to place Him behind the honor of those others? For those who claimed the divine word for themselves, and who practiced plundering the mind of the flock-like people in the name of prophecy, and stealing them away from the road to truth and leading them astray toward what seemed good to them, and not necessarily to God, were held in great awe by those who at that time seemed to be in power. Shemaiah the Elamite, for instance, setting his own false fiction against the words from God, was emboldened against the glory of Jeremiah. For the latter was in chains, while the former received honor from Zedekiah as a reward for his lying. But the miserable Pharisees now, going far beyond the impiety of those men, and being gifted with greater audacity, do not even yield to Christ that which they left for the false teachers. For what do they even say about Him to those who willingly...

^A For what do they say about Him to those who most gladly listen to the word from Him? "He has a demon and is mad; why do you listen to him?" Therefore, he too says of them through the prophet Isaiah: "Woe to them, for they have started away from me. They are wretched, for they have sinned against me; I truly redeemed them, but they spoke false things against me." And again: "Their princes shall fall by the sword for the ignorance of their tongue." For how are they not worthy of every punishment, those who so foolishly exercise such a sharp tongue, daring to say such things against Christ—things which would by no means befit us, but only those who have turned their hearing inward upon themselves—and rashly to utter them?

10-13. "The good shepherd lays down his life for the sheep; but the hireling, and he who is not the shepherd, whose own the sheep are not, sees the wolf coming and leaves the sheep, and flees; and the wolf snatches them and scatters the sheep. The hireling flees because he is a hireling, and cares nothing for the sheep."

Having skillfully contrasted the splendor of His own works against the prating of certain men and against those robbers who leap into the sheepfold from elsewhere, and having shown Himself to be in every way the good shepherd, He now passes on to the leaders of the Jews themselves ^B and demonstrates that His own leadership is superior to that of the Pharisees. This demonstration He illustrates once again by a powerful comparison. For He sets His own vigilance and charity against their sloth, and while He rebukes them as being utterly indifferent to their own flock, He says that His own care for it extends so far that He neglects even His life, which is most dear to all. He defines, as it were, the manner in which it is proper for a good shepherd to be tested, and He asserts that he ought not hesitate to lay down his own life, fighting for the salvation of the sheep, which is indeed what has been accomplished through Christ. For humanity had departed from the love and affection for God, ^C having slipped into sin, and was for this reason driven out of the divine court—from the paradise of pleasure, I mean. And when burdened by that calamity, it fell as prey to the devil, who lures one to sin, and to the death that sprouts from sin, becoming truly a victim of bitter and bloodthirsty wolves. ^D But since Christ was proclaimed the good shepherd over all, He laid down His life for us, fighting against that pair of monstrous beasts, and sustained the cross for our sake, so that by death He might slay death. He was condemned for our sake, so that He might deliver all who were condemned for their crime and sin, having abolished through faith the tyranny of sin and having nailed to His own cross the bond that was against us, just as it is written. Therefore, the father of sin placed us in Hades as sheep, delivering us to be fed by death, as it is written in the Psalms. But He who is truly good and the shepherd died for our sake, so that, having rescued us from the dark cavern of death, [He might bring us to the heavenly hosts and...]

^A And he died for us, though he is truly good, truly the shepherd, that he might lead us out of the lightless shadow of death and prepare us to join the heavenly choirs, and instead of stalls lying in the depths of the abyss and the recesses of the sea, he might bestow upon us the mansions above, with the Father. On this account he also says to us somewhere: "Fear not, little flock, for it has pleased your Father to give you the kingdom."

And thus far for those things which pertain to Christ; let us now see who those others were. To a man of discernment, they appear to be nothing other than hirelings, false shepherds, slothful, treacherous, and lazy, never once concerned for the welfare of the sheep, but eagerly grasping from every quarter whatever seems sweet and pleasant to each one of them. For they were indeed hirelings, according to the Savior’s voice; for the sheep were not their own, but Christ’s, who from the beginning had hired them and had chosen the priests to be prefects over the Jewish people for the highest honors. ^B Yet they, having no concern for the fold of the flock, utterly betrayed the sheep to the wolf, and we shall relate in summary how, or in what manner, this happened. For in more ancient times, the manifold people of the Jews ascribed God alone as their King, offered the didrachma for sacrifice, and rendered this as a kind of tribute, as a legitimate form and rule of life. But a wild wolf, a man of another race, fell upon them, imposing the name and reality of slavery, casting upon them the yoke of human kingship, and by force leading them into a lawless and unnatural life, demanding taxes and despoiling them of the kingdom under God. For there was, in truth, even a necessity for those cast into such misery to yield to the laws of the one prevailing. ^C An alien came, ousting the authority that was from God—that is, the tribe that had been allotted the priesthood, to which the task of judging and deciding had been entrusted by God—overturning all things, acting violently, making coins to be stamped with his own image, and introducing every kind of greed. The shepherds did not awaken to such intolerable insolence and injuries. They saw the wolf coming and, abandoning the flock, they fled; for the sheep did not belong to them, nor did they call upon the one who was able to defend and to save—the one who had rescued them from the Babylonians, who had overthrown the Assyrian, who had slain with the hand of an angel one hundred and eighty-five thousand of the aliens.

That an injury was not small, and that the reception of foreign rule—I mean that which is under aliens—utterly paralyzed them, so far as piety is concerned, you may learn from the affair itself. ^D For when Pilate once reproached the Jews for their irrational boldness, when they were entreating that the Lord be crucified, and openly said: "Shall I crucify your King?" then indeed, having shaken off the service under God and having broken the bonds of the ancient lordship, they submitted their necks to new yokes, as it were, shamelessly crying out: "We have no king but Caesar." Now when all these things were taking place and being shouted, they seemed to the rulers to be correct, and for this reason they are to be blamed as the cause of all the evils. For they are condemned, quite rightly, as if the flock

^A And this appeared to their leaders to be right, both in what was done and what was proclaimed; therefore, upon them must be laid the blame for all these evils. They are also condemned, quite justly, as betrayers of their flocks, as cowards, and unmanly, and utterly inept for battle, having abandoned altogether the will to defend and fight on behalf of the flocks under their charge. For this reason, God also brings charges against them, saying: “The shepherds have acted foolishly, and have not sought the Lord; therefore, the whole flock has not understood, and they have been scattered.” From these very facts, then, it is demonstrated that Christ is truly the good shepherd of the sheep, while those others are destroyers rather than good men, and are far removed from true praise.

X, 14. *I am the good shepherd.*

^B He rejoiced again, as if having found the winning argument and having secured, through the investigation of the facts themselves, the verdict as to who ought to be preferred over the rule of the Jews—a verdict established not by the testimonies of others, but by the evidence of the things themselves. For just as when He compared His own deeds to the wicked works of the false prophets, and showed the outcome of His own achievements to be far better than their lying—for He says that they came only to steal, to slaughter, and to destroy, and furthermore to lie, and to perpetrate acts not fit to be mentioned, whereas He came not only that they might have life, but that the sheep might have some abundance—He aptly and correctly proclaimed, “I am the good shepherd”; so, too, here having defined the truly good shepherd as one who is willing to die for the sheep and to lay down his soul readily for them, while the mercenary and the foreign overseer ^C is a fugitive and a coward, and having said everything of this sort—since He knew that He was the one who would lay down His soul for the sheep—He again rightfully cries out, “I am the good shepherd.” For it was necessary, entirely necessary, for Him to surpass all others, since He holds the primacy in all things, that the Psalmist might once again appear to have spoken truly to Him in these words: “That Thou mayest be justified in Thy words, and mayest overcome when Thou art judged.”

But besides what has been said, one must also consider this. For I think that the Lord, in proposing what would be for the benefit of the Jewish people, was giving them a warning—not only through His own words, but also through the oracles of the prophets—that they should think those things which are consistent with reason, and clearly know that He is the good ^D and excellent shepherd, and that those others are by no means so. For it was a reasonable conjecture that if they did not have faith in His words, they would nevertheless, even if reluctantly, assent to the prophecies of the prophets. He says, therefore, “I am the good shepherd,” recalling to the memory of the Jews the things that were spoken by the voice of the prophet Ezekiel. For this is how he speaks concerning Christ and those who were allotted to lead the flock of the Jews: “Thus says the Lord: Should the shepherds of Israel feed themselves? Do not the shepherds feed the sheep? Behold, you eat the milk, and clothe yourselves with the wool, and you slaughter the fatling, and you do not feed my sheep. That which was weak you have not comforted, and that which was sick you have not healed, and that which was broken you have not bound, and that which was wandering you have not brought back, and that which had perished you have not sought, and that which was of strength you have...

-^Aflictione laborastis. Et dispersæ sunt oves meæ, propterea quod non sunt pastores, et factæ sunt in devorationem omnibus bestiis campi; et dispersæ sunt oves meæ in omni monte, et super omnem collem excelsum, et super faciem universæ terræ, et non erat qui requireret, neque qui reduceret.

For the goal of those who were teaching the Jews was to look only toward avarice, and to enrich themselves through the contributions of their subjects, and to collect taxes, and to ordain things above the law, while having absolutely no concern for what was going to be beneficial or for saving the peoples under their hand. Therefore, the truly good Shepherd says again regarding them in these words: “Thus says the Lord: Behold, I am against the shepherds; and I will seek my sheep from their hands, and I will remove them from feeding my sheep; and the shepherds shall no longer feed them, and I will separate my sheep from their hands and from their mouth, and they shall no longer be for them for food.” ^B And a little later: “And I will raise up for them one shepherd, and he shall feed them, my servant David. And he shall be their shepherd, and I, the Lord, shall be to them for a God, and David a prince in their midst; I, the Lord, have spoken, and I will covenant with David a covenant of peace, and I will wipe away evil beasts from the earth, and they shall dwell in the desert, and sleep in the woods. And I will give them round about my mount, and I will give you the rain, a rain of blessing, and the trees of the field shall give their fruit, and the earth shall give its fruit.”

Therefore, in these things [God] declares most clearly and plainly that the unholy throng of the Pharisees shall be removed from the leadership of the Jews, and that after them Christ, who is from the seed of David according to the flesh, shall preside over the rational flocks of those who believe. For through Him He has established a covenant of peace, namely, the evangelical and divine proclamation, which reconciles us to friendship with God and secures the kingdom of heaven. ^C And through Him, in like manner, [comes] the rain of blessing—that is, the first fruits of the Spirit, which makes the soul in which it exists like a productive field. But since the Pharisees caused no small ruin to the sheep, not feeding them at all, but rather allowing them to be damaged in many ways, while Christ saved them and was shown to be both the giver and the provider of the blessing from above, He rightly appears and confesses that which He is: “I am the good shepherd.”

Let no one, however, be scandalized if God the Father called the man who was born from the seed of David “servant,” even though He is by nature true God and Son; let him consider rather that He humbled Himself, having taken the form of a servant. ^D Therefore, it is fittingly, in accordance with the form of a servant that was taken, that He has been called a servant by God the Father.

X, 14. And I know my sheep, and mine know me. As the Father knoweth me, and I know the Father.

^A Someone might simply say that the Lord wishes to indicate nothing else by this than that He will be manifest to His own, and that He will bestow upon those who believe in Him the knowledge concerning Himself without labor, and that He Himself will acknowledge His own, clearly suggesting that it is not unprofitable for those to whom this lot falls to be known. For what better thing could we say than to be known by God? But since that which is said requires a more subtle investigation, especially because it is added, "As the Father knoweth me, and I know the Father," come, let us examine the meaning of these words. For I do not think that anyone would dare to say that anyone can attain such knowledge about Christ as that which perhaps exists in God and the Father concerning Him. For the Father alone knows His own offspring, and is known by the offspring alone. "For no one knoweth the Son, save the Father; neither doth any know the Father, save the Son," according to the very voice of the Savior. For we know and believe that the Father is God and the Son is likewise true God; but what that ineffable nature is according to its essence is entirely beyond our grasp and that of other intellectual ^B creatures. How, then, shall we know in the same manner as the Father knows the Son? For we must look at how He affirms that He Himself will know us, and that we shall be known by Him as He Himself knows the Father, and the Father Him. Therefore, we must inquire more exactly how we may accommodate an explanation not foreign to our purpose to this saying; for my part, I shall not hide what has come to my mind, which, however, may be freely accepted by those who wish. For I think that by "knowledge" here He does not simply mean "awareness," but rather signifies intimacy and conjunction, whether that which is according to lineage and nature, or that which is as it were by participation of honor and grace. For the Greeks are accustomed to call "known" (or "acquaintances") not only those who are related by family, but also brothers of the same blood; and that Holy Scripture takes "knowledge" ^C to mean intimacy and conjunction, we shall understand from these things. For Christ says somewhere concerning those who are in no way joined to Him: "Many will say to me in that day"—that is, of judgment—"Lord, Lord, have we not done many miracles in thy name, and cast out demons? But then I will profess unto them: Amen I say to you, I never knew you." But if "knowledge" signified to us only awareness, how could He be ignorant of any, He who has all things naked and open in His eyes, as it is written, and who knows all things before they come to pass? Therefore, it is not only absurd, ^D but also now impious to suspect that the Lord ignores any, but rather we ought to think that He says they have no intimacy or relation with Him whatsoever. For, He says, I did not know them as lovers of virtue, not as observers and keepers of my word, nor yet by the conjunction of good actions

^A Consistently, one might conceive the same in the case of most wise Moses, when God says to him: "I have known thee above all, and thou hast found grace with me," which is to say, "Thou hast been reconciled to me above all men, and hast acquired great grace." And when we say such things, we do not abolish the power of being understood even in the sense of knowledge, but we are devising a mode that is the most appropriate to the concepts. Therefore, "I know," He says, "my own, and I am known by my own. As the Father knows me, and I know the Father," which is to say, "I shall be brought into intimacy with my sheep, and my sheep shall be brought into intimacy with me, in this manner in which the Father is intimate to me, and I in turn am intimate to the Father. For in the way that God and Father knows His own genuine and natural offspring, having His own Son and fruit of His essence; and again, the Son knows the Father, having Him as God in truth, inasmuch as He exists as begotten of Him—in the selfsame way we also, having been brought into intimacy with Him, are named His ^B race, and we are called children, according to what was said by Him: 'Behold, I and the children whom God hath given me.'" And we are a genuine race, and are named of the Son, and through Him of the Father, since the only-begotten God, existing from God, became man, having assumed the same nature as ours, yet without any sin. For how are we a race of God, and in what manner are we partakers of the divine nature? For we do not have the measure of our boast solely in Christ’s having willed to receive us into intimacy, but the power of the matter truly belongs to us again. For the Word of God is by nature divine, even with flesh, while we are His race, though He is God by nature, because He assumed the same flesh as ours. Therefore, the mode of intimacy is similar. For just as He is made intimate to the Father, and the Father is made intimate to Him through the identity of nature, so we are to Him, in so far as He has become ^C man, and He is to us. And through Him as a mediator we are joined to the Father. For Christ is, as it were, a boundary line of both the highest divinity and humanity, existing as both in one and the selfsame [person], and, as it were, containing in Himself those things which are so far separated; and He is joined, as God by nature, to God and Father; and again, to men, as man in truth. But perhaps someone will say: "Do you not see, O man, into what danger your argument again ventures? For if, in so far as He has become man, we shall think that He knows His own—that is, that He comes into intimacy with His sheep—who then remains outside the flock? All will be intimate, in so far as they are men, just as He is. What then is the excess in His saying 'Mine'? Or what is there beyond others for His sheep? For if all are joined on account of the previously stated cause, what will those who are known have more?" To this we reply that the mode of intimacy is indeed common to all, both to those who have known Him and to those who have ^D ignored Him: for He became man—

^A not by bestowing favors upon some while ignoring others, but by having compassion on the entire fallen nature. Yet this mode of conjunction will be of no advantage to those who insult Him through contumacy and rebellion, but rather it will be assigned as a singular reward to those who love Him. For just as the principle of the resurrection extends to all by reason of the Savior's resurrection—He who raises up the entire human nature with Himself—and yet this will profit lovers of sin nothing (since they will go headlong into Hades, having received their life back only to be punished), but will be of great use to those who have practiced a life in accordance with virtue, because they will receive the resurrection for the participation of the goods that transcend the mind: in the same way, I think that the principle of conjunction extends to all, both good and bad, but it does not exist in all equally; rather, to those who believe in Him, it is the cause of true kinship and every prerogative owed to Him, whereas for those who do otherwise, it constitutes the most grievous charge of ingratitude and impiety. And thus much for us on these points: let it be free for anyone to devise better ones.

Furthermore, one must observe how the true word is at once consistent and firmly ordered, with each thing placed in its own proper and most fitting sequence. For He did not say: "My sheep know Me, and I know My sheep," but He introduces Himself as the first to know His own sheep, then He says that He Himself will be known by them. If knowledge is taken as "awareness," as we said at the beginning, you will understand it in this way: We did not know Him first, but He Himself knew us first. ^B Indeed, Paul, writing to those who were from the Gentiles, says something of this sort: "Therefore remember that you, once Gentiles in the flesh, who are called uncircumcision by what is called the circumcision made in the flesh by hands—that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ." For out of immense kindness, Christ offered Himself to the Gentiles, and He foreknew rather than was known by us.

But if knowledge is taken to mean conjunction and affinity, we say again: we did not receive Him, but the Only-Begotten God who is from God did the receiving; for we did not lay hold of the divinity that is above nature, but He who is by nature God "laid hold of the seed of Abraham," as Paul says ^C, and became man, that having been made like His brothers in all things, sin excepted, He might take into conjunction him who does not have it of himself, namely, man. Therefore, necessarily, He says that He Himself knew us first, and then we know Him.

"And I lay down My life for the sheep." ^D

He next pledges that He is prepared to defend and to be in peril in every way as if for His own,