A Again, Paul says: "Whom no man hath seen, nor can see" (1 Tim 6:16). For since it can happen that a man thinks of those things which he does not see, because he has not reached them, or is forbidden, or the heaven has not permitted—the Apostle, cutting off every suspicion and guarding the invisibility of God which is joined to the incorporeal, said not only "no man hath seen," but "nor can see." And just as the soul [is not seen], not because they did not wish to, but because they could not kill it on account of its nature, so it is said in this place, "neither can they see": because the heaven does not overshadow Him so that He is not seen, but because His nature is not comprehended. But so that you may know that the heaven does not cover them so that they cannot see who are unable to see, observe what God himself says: "Do not I fill heaven and earth?" (Jer 23:24). Perceive that He is indeed present, but He is not seen because He is present. And so B the same Apostle says again of the only-begotten Son: "Who is the image of the invisible God" (Col 1:15). For if He had said only "the image," we would ask according to what He has now received a likeness. If, however, He adds "the image," according to what did He receive the likeness? Manifestly saying: the Father is invisible, and the Son of the Father is invisible. For just as it is written in Genesis: "Let us make man to our image and likeness" (Gen 1:26), and in the following verses it shows according to what the likeness is. For He says: "And let him have dominion over the earth, over all the fishes of the sea, and the fowls of the air, and the animals of the earth" (Gen 1:28). And it is accepted according to the image as nothing other than he who by King God was constituted king over all things that are above the earth. And as God holding dominion over all these things which He made in heaven and on earth, the man will also have dominion over all those things which he has received. For just as there the likeness according to the image is preserved in dominion; so also here what is said, "who is the image of the invisible God," is confessed: that just as the Father is invisible, so also the Son of God, who is the image of the invisible Father, is held to be. For the image exhibits the likeness. And just as it was said about the Father, or rather by that Father: "I fill heaven and earth" (Jer 23:24), and though He is present to all He is not seen: so also it was said about the Son: "He was in the world, and the world knew Him not" (John 1:10). And truly the Gospel says: "He was the true light" (John 1:9). But light is seen [as being] advantageous to the eyes. For it is natural for light that visible things are seen through it. But if He had said "light" simply, it would be appropriate for us to suspect that it was spoken of this light, and of these eyes. But because He does not say "light" simply, but says, "He was the true C light": he drives away that light which is not true. "He was the true light coming into this world." Because indeed He said "coming," there was a suspicion that, coming, He had not yet arrived. But by adding this He confirmed the infirmity of the discourse with the understanding of the mind. For because He said, "He was the true light coming into this world," so that you would not think that He was not present before He came, as is said by some, He adds correcting the discourse: "He was in the world." If, therefore, He was in the world, how did He come into the world? But when you hear that God walks in paradise (Gen 3:8), so hear also about the Son that He came. Therefore, also when you hear the prophet: "Who is this that cometh from Edom?" (Isa 63:1), just as He comes who is present in the world, so comes He who comes from Edom. D The prophecy imposed red garments upon Him, although Daniel said His garments to be white (Dan 7:9). However, this question about the garments had been noted by us: and if it had not been moved, it would have been reasonable not to pass over it. Let us learn together what is meant by saying that the garments bear God, and these are now red, now white. For I will not say that God is tossed about in garments, and that He is dressed thus at one time, and otherwise at another, as if in worn-out things, or not worn-out. Some there are who wish God to be tossed about in garments and to be seen clearly, as if His nature were not sufficient for Him: so that indeed at one time He sits clothed in other garments according to Daniel, but at another time He comes clothed in others according to Isaiah. But these questions interpret the nature for us more [deeply]. For who, He says, is this that cometh from Edom, the prophet asks, having red garments from Bosor (Isa 63:1)? For this was the metropolis of that nation. By this the Spirit of the prophet answered him who had asked; or rather, the Spirit of God does both; the prophet asked, and He answers as God: "I," He says, "who speak justice" (Isa 63:1). Why, He says, are thy garments red? He says: "I have trodden the winepress alone" (Isa 63:3). If we look as far as the statement, because enemies bring before us reports of an incorporeal winepress, He says, "I have trodden the winepress"; and as if winepresses were scattered, His garments, and a certain redness, not however a dyeing, was natural to the garments, nor that which is accustomed to be done by artifice. But what were they? Sprinklings indeed, as is wont to happen sometimes from a winepress tossed about with wine. What therefore does God have in Edom for a winepress? But if anyone has trodden a winepress, he speaks justice. But if, considering, we find what that nation was, and for what damnation it was held a debtor, and what vengeance God took on it, and by what judgment they are killed: we shall recognize that the winepress is not a winepress, but vengeance through blood. Esau was, on account of the gluttony of his belly, dragging the firstfruits of nature for the sake of his belly; for because this very thing was incontinence, he had also from the vice a nomenclature. And it is Edom which is interpreted as avarice. From this Esau, therefore, the nation of the Idumeans was made. This nation, because Esau was also the brother of Jacob, ought indeed to have had an equal, certain brotherly affection toward the people. Who, since he did not have it, is rebuked by God because he did not keep the pact of brotherhood toward the people. What then? Did he pervert the conscience toward his brother, and raise a judge against himself? The prophet, however, foreseeing the future judgment and vengeance concerning them, so that the Israelites might be avenged of the Idumeans, before the vengeance happened, sees the judgment, and says: "Who is this that cometh from Edom?" And truly
as far as the matter is concerned, he had not yet known this. But if, since the judgment was not yet made, it appears as though he had already done it, and he seems to come when he is spoken of as appearing—yet he does not appear, not because he appears before he comes from Edom; for in the vision he is not seen by one who anticipates the vision, nor has he garments such as he appeared to have: but because he desires, as it were, to be sprinkled with the blood of those who are worthy of death. For the blood of the slayers is not sent to heaven; but from this it is especially recognized that God is incorporeal and does not need garments. For that he appears clothed is a sign of efficiency rather than an exhibition of nature. When he judges he has a seat, and Scripture says his garments are white when he judges the world. But when the vengeance is again completed, he says that his red garments, which were not red, return, and the vestments which were not vestments: so that the people might hear beforehand that he is performing vengeance. But I was hearing the prophet speak not of God alone, but also of a priest, I know not whom, who was clothed in garments as we are clothed. But the garments that the prophet saw, and which changed the vision, are not those garments which we are clothed with. If, however, the man who is clothed in those garments is seen clothed and changing, and yet he whom the prophet saw suffered none of these things, but those things which the prophet sees are accomplished A: if these things are said of man, how much more of God? It is said in the prophet Zechariah: "God showed me Jesus the high priest" 20: saying "Jesus the priest," not showing him as the Lord Jesus who is the high priest of the high priests and the priest of priests. "And he," he says, "was clothed in filthy garments, and the devil stood at his right hand," wishing to harm him 21. For his garments were filthy. For just as mice rush toward strong odors, so the devil and his army are delighted by that odor. And this is what was read: "When the unclean spirit has gone out from a man, he walks through desert places and seeks rest" 22. Just as dogs also seek kitchen waste, where there is blood, where there is dung, where there are unwashed entrails, and they rush there. And as those who run outside find what is a filthy word, which are foul acts; so when the unclean spirit has gone out from a man, he wanders through desert and arid places seeking rest, because he does not delight in peace, nor does he want dwellings, but seeks deserts, or seeks a soul. Nor does he seek where gold has been fashioned by evil arts into idols, nor where silver has been wickedly smelted to be worshipped. Where art has carved wood or an idol, where hands have raised up stone to be worshipped; such rests the unclean spirit seeks. Where there is blood, where there is a strong odor, where there is seduction, where theaters are, where naked runners are, where those speaking filthy things [are], and admitting things filthier, and like the progeny of bees—some very sharp ones—B [who] wish to catch [people] with certain noises and sounds, and are held back by incense: so also unclean spirits wander around dirty things, and they do not seek where there is a pure flower, but where there is contamination, where there are lying fables, where an image is falsely figured, where malicious sacrifices, where shameless women, where mutilated men, where adulterous gods 23, where fornicating goddesses, where blood and pollution, where flutes, where dancing, where nakedness, where every sort of filthiness. In such things the unclean spirits rest. But if he sees someone in a modest and honest habit, clothed with the Lord Jesus, he immediately says that which he says: "Leave us alone; what have we to do with you?" The light is not fitting for those whose eyes have been injured; for they will turn toward darkness, they will follow darkness, they in darkness they rest. But when the unclean spirit has sought rest in desert and arid places C and has not found it—for he had gone out from the man—"I will return," he says, "to my house whence I went out" 24. He calls him his house, whoever the man might be whose house he wishes to be. "But if," he says, "the unclean spirit has returned, and found that man prepared for himself: because he has seen room in the evil, he no longer wishes to dwell alone, but goes and takes seven other spirits more wicked than himself, and eight times more, so far as the number [is concerned], because he takes [ones that are] worse. For he does not only multiply the number, but he also adds to the malice. So when someone has begun to be moved toward an evil course, or has prepared his tongue for filthy speech; the unclean spirit finds a working when the evil is already beginning from the man, and he suggests worse things, and accomplishes those things which you see. For it is not that which you see only, but each of them is seven and there are more. For they also have more demons. But if anyone, while the demons are departing, as drunkenness departs, wishes to inquire, if indeed he has recognized some of those who now glory in their own filthiness, [to see if] he himself is the one who was doing these things, or did them, or said them; that apostolic word is fulfilled: "What fruit had you then in those things whereof you are now ashamed?" 25 Just as we now see unclean spirits taking the opportunity to pursue those things which are similar to themselves: so also then, because the garments of the priest who had been seen were filthy, the devil stood at his right hand D wishing to harm him because of the filthy garments. But the angel of God was also standing [there]. And the angel of God says to the devil: "The Lord rebuke you. Is this not a brand plucked from the fire, and do you wish to burn him?" 26 And after this the angel commanded that the filthy garments be taken away from the priest, and that he be clothed in clean ones. And the priest who was seen was not indeed present; but being set elsewhere, he was seen by the prophet, and he was clothed in filthy garments, the one at that time clothed in white. And again, his vesture is changed, the one who was seen by the prophet, and he did not change who was not in the vision. And it proceeds as far as the vision...
for he who was in these places where the prophet was, saw him, but he does not see him himself; he sees him present, clothed in filthy garments which he himself did not possess, for they were not garments, but sins. As for garments, since they were a man's, they were white; but where there were no garments, the filthy sins were the garments. For because they were sins, he says they are filthy garments. But because the devil delights in sins, he presents himself through the vision; for where there is a stench, there are filthy animals; where there is sin, there is the inventor of sin from the beginning. Therefore, the angel rebukes the devil who is present, and commands that the priest's garments be changed, and that the filthy things be taken from him, and that he be clothed in clean ones, and he interprets the efficacy, saying: "Behold," he says, "I have taken your sins away from you" [Zach. III, 4]. If these garments around the man were not garments, but were now signs of sins, and now signs of purity; why do we not accept those garments which are described as being around the man, because they were around the man who is also clothed, whereas we contend that those which are called garments around God are indeed garments? I lay out this entire part of Scripture for you once again. That priest, Jesus, was not present there, for he was not present; but neither was the devil present, nor was the angel present, but it was all a vision. And the priest indeed appears clothed in filthy garments on account of sin, yet he was not actually present, nor was he actually clothed in filthy garments. And the devil is seen as it were, because he rejoices in such things and rises up against such people. And the angel is seen as it were, so that it might be shown that through the angels help is effected for the just, but even more so joy for repentant sinners. For we should not think that—as we often do think—in the book of Job, the devil was present before the sight of God, and that God’s speaking with the devil was on terms of equality. And the Lord said, and the devil said, and the Lord asked the devil, "Whence have you come?" [Job II, 1] But these things are brought in as if composed for your hearing. The whole point, however, is that Job was an irreproachable man, while the devil was envious. It is with such things in mind that God, as the defender of these people, permitted the devil to be before his countenance. But it is like this: the devil saw the immaculate one, and he hastened to place a stain upon him. For whatever the devil’s movements were against Job, these are woven together in the Scripture by means of words; as if the devil were saying to himself: "If I did not fear God, I would harass all that Job has"; God took the fear of Him away from him, and He did not forbid it. Now the composition of the book is woven together. The devil said, and God said. This is: the devil willed it, and God did not forbid it. But why did He not forbid it? Because He A saw the crown of the athlete. Therefore, when the Scripture speaks of something for our sake, let us not apply our own infirmity to the strong God. For if a whole gathering, a legion of demons, is called [the possessor] in the Gospel, and could not endure the presence of the Son of God [Mark V, 9; Luc. VIII, 30]; for even the devil himself in the body, while the Son of God was acting, did not dare to approach as long as He was hungry, and to cast a snare upon Him through such means: how can we suffer ourselves to say that the devil spoke to God as an equal? To whom the angel of God also says: "May the Lord rebuke you" [Zachar. III, 2]. And what do I say, the angel of God? Worms: we who are worms have received power in the name of the cross, so that we may command the demons and the devil, and put them to flight. If, therefore, we rebuke [them], God comes to the conversation. And certainly, if men have received the power of the Lord to tread upon vipers and scorpions and all the power of the enemy [Luc. X, 19]; if men have received the power to tread, does God speak as an equal to him who is trodden upon? One mightier than the devil has come; He overcame him and bound him. But a bound lion cannot even act as a dog. Perhaps you will say: because He came and conquered, and having conquered, He bound him, and by binding him, He gave him to be trodden upon, he is not of such a nature: but at that time, when he was, he was under Job; he could still have confidence, for he was not yet bound to men. B But is the wolf powerful against the sheep, but if powerful, [is he] also against the lion? So that in some way we may use comparisons on account of the stronger one. For the Lord Jesus did not receive greater power from the Father in order to overcome the devil. But why did the struggle itself occur? Because He brought the lamb to the wolf: but the wolf, seeing the lamb, who seemed to run according to custom, was held back beyond custom. For if he is mostly called the enemy, the adversary, is the devil—since even men are called enemies of the cross (8)—not because he is called an enemy, is he now an equal. For he is not called an adversary because he possesses equal power, but because his malice is displeasing to God. Not as the darkness is seen to be an equal adversary to the light, because the darkness occupies as much space as the light. But if this is the case, the devil is not an adversary to God in such a way, not out of equality, but because God does not delight in the wicked one: and from that which is turned, and He does not will, and C He hates, if indeed it should be so spoken, it is an adverse will, but not power. For if the devil is neither better nor stronger than men, what is the proof of these things? What does the devil want? The ruin of men: if a man has corrected himself, he is stronger than him. But if he who strives to harm men is daily stripped and denuded and emptied, and is not able, but [lives only] by the name of God and by the mere invocation, and is overcome by men: he who therefore cannot endure the invocation of God, how could he endure the power of God? And certainly, even when provoking Adam, he did not win, but by persuading and deceiving and falling [into sin]. D
A This is the work of weakness. As far as the devil is concerned, let there be, he says, no virgin: she is conquered by so many. For as far as the devil is concerned, not even one is saved. But marriages are honorable, and the devil is overwhelmed by so many. For as far as the devil is concerned, let no one ever look upward: yet he is shattered when he sees so many. As far as the devil is concerned, he does not wish for even a trace of modesty to exist on earth. But those who strike the heart of the wanderer strike. As far as the devil is concerned, he does not desire even the name of justice to exist. But those who say "I have sinned," he chastises. He does not want there to be repentance, and yet repentance is brought about. He stirs up persecution, and martyrs are made. How many of his heads have been cut off? This is the work of the devil himself. For whatever heads are cut off for Christ, his own heads are cut off, as often as he who was sent into the flame before hell is in hell! Whoever have become a whole burnt offering to Christ, these have consumed the devil with fire; and others have strangled him in the sea; others have given his body to the channels of the rivers. How many have tormented him! Even those who seemed to be overcome. For if he did conquer the bodies of some, he did not conquer their prudence and intellect. He is a wicked athlete B and a reckless contestant. For when he seems to strike another, he has struck himself. What business have you with Job, O devil? Why have you been defeated? Having sinned, be silent; having been defeated, be quiet. But he says, "Must I be defeated a second time?" Not because he wanted these things, but because he has suffered these things. Why do you tremble? Why do you fear? Job is not an angel, but a mortal man, with whom the devil wrestled invisibly, but was defeated visibly. And let his cowardice not be hidden from you. For he struggled while not appearing: and not as in the stadiums and wrestling matches, where the naked wrestle against the naked; but while lying in wait he cast, and while not appearing he struck, and having struck, he was defeated. For Job was ignorant of who it was that was wrestling with him, but he even thought and said that he had his wounds from God. One was he who was fighting, and another was he who was thought to deliver the chastisement. This is more of a theft than a wrestling match. He seduces Adam; from Job he is hidden. For this is the admiration of Job; because, thinking that the wounds came to him from God, and not being conscious of any sin in himself, he turns his arrows against the devil—those arrows which were his own. For Job, thinking it was God who was striking C—and he suspected that the wounds were from God, and thinking it was God who was striking—gave thanks in the midst of his wounds. But the magnitude of the devil's malice was turned toward the magnitude of Job's crowns. For if he had known that he had against him an envious and hostile opponent, he might have acted more contentiously and more eagerly, or even more contemptibly. Now, however, the wicked dog and malicious wolf hides himself and produces the shepherd, and he has increased Job's admiration. For through those things by which he thought he would incite him most, by these things he was incited and defeated, and being overcome beyond all expectation, he showed the victor. For who could have endured, knowing his own life to be immaculate? Knowing his conscience, seeing that the sheep which he was sacrificing for the orphans, and the bulls whose meat the widows and orphans were eating, and all the property of which he was the steward for those who had nothing, were in one moment snatched away as if by God—would he not have grieved? But Job gave thanks, thinking that all his things were suddenly snatched away, seeing as they were his children as well. But if his children too—why by such a death? Why in the very same month were all ten crushed at once? And this too was thought to have been done by God. Imagine that all his wealth and possessions and children [were taken]. But what of the fact that the very flesh of Job is also attacked? And all these things were thought to be from God, and through all these things Job gave thanks to God. Therefore, do not let the devil frighten you: let not the house be empty, nor prepared for him, and he has no D place. Let the comparison of Job be to you for victory: learn from him the weakness of the enemy. But you say: "Does he not lead and bring about places, nations, and as many peoples as we see?" He leads, but he also brings along those who desire it, but flees from those who rebuke him. For when Judas gave him a place, he entered into his heart, he stole, he went forth. Peter became a rock to him: for he wounded more than he was wounded. But you say: "Did Peter not deny?" Why? When the trophy of the cross had not yet been erected. Do not be timid, do not be indignant at your ancestors. Let us say that the gold is God's; you bring fire, you bring a sword, adding, "I can do all things through him who has had mercy on me." The sword did not cut Jesus, nor did fire consume him, but he was once cut by a nail. What is it that was cut? Do not be ignorant, for even into the soul the nail does not enter. For bodily passions are conducive to bodies. A body suffers from a body: the incorporeal does not burn, does not get cut. Such a nature is not divided, is not suffocated. For if the body were to have been translated, there is nowhere it could be taken. But I do not want to say what follows, because it is not reasonable to speak blasphemy in the Church. Those things, therefore, which happened concerning the devil not inappropriately, have in a certain way been made manifest. But let us trust in Christ, and trusting, let us rebuke him, and while rebuking, let us be mindful of him who says: "Go out from among them and be separated, and do not touch the unclean thing." For why are we difficult toward them? Why are we angry with them? For what other punishment is due to them? If anyone were to be angry with them, he would surely say: Let him be despoiled, stripped, humiliated, chilled. Set him naked in the cold, make him run before the chariot. Let him labor while walking, let him be humiliated while stripped, let him say shameful things. Why do you seek to punish him who damns himself? It is enough for them that they are not with us: it is enough for us that we are not with them. Let them have what they have, because they also want it. We do not have what we have, because we also want it. But let the mind flee from the insane, and let the tongue be silent; from there let it be turned toward the pure and incorporeal God, to the holy One, and to the Lord of this choir. Let us not cover him.
with garments, for he has no need; let us not offer him sacrifices, for he does not ask for them. Consider what you are saying. If you give him a body, you have separated a place for him; you have made the simple nature composite, you have made the placable implacable. You have confined to a place him who is free from all places. If you speak of a body, you will assign eyes, you will assign ears to God, and a tongue, and senses, and bones, and viscera, and nerves, and veins: and you do not know of whom you speak. Flee from madness, so that you may comprehend not how great he is in nature, but how much it is possible for you to know. If God is a body, who is it that supports, who carries the heaven? Before the heaven was made, therefore, where was God? The earth is his footstool: before the earth was created, where were his feet? But when it was said: *Heaven is my throne, and the earth is the footstool of my feet* A, for he does not walk on waves: Jesus walked through a body. Therefore divinity was not reduced to a body, but the body was elevated by the divinity: he spat, for such is the nature of the body. But he who deigned to be present in a body, at the same time with the spittle sent forth power, not departing from himself, and clay was made from the spittle: and from the spittle and clay he fashioned eyes that were lacking to nature: so that from the beginning you may perceive the whole body as lightened, and the garments as having the efficacy of the body: and as to the garments, that you may see that B divine power penetrates through all who touched them. For just as fire heats things near to it, and through the heated things imparts heat to those joined to the heated things: so the Lord sanctified the body which he took, and through the body the spittle, and through the body the garments. For that woman who touched the hem of his garments, having an incurable fountain of blood, drew from the hem a remedy of health C: namely, from the divinity which dwells in the body: but his garments [are] his presence. Therefore he himself did not need a body: but for those for whom it was useful to touch both the tunic and the body, and through the spirit to see the incorporeal God, who was rich in the ministry of incorporeal beings. But hearing of ministry, you ought not to understand necessity, but the benefit of those who are ministered to, yet not the usage of him who is ministered to: for we profit God much, because we are seen to contend for God. For it is a gain for us that we should be religious: it is a gain for us if we have not had perverse minds concerning God, lest we fall away from God. For everyone who D thinks alien things falls away from God. If you have learned of Him as He is, you have Him: but if you have thought one for another, you will not have Him who is. Because you have not known whom you think, you do not have Him: because He is not such as you think. The struggle is not about just anything. We laugh at those who commit these small errors because they are ignorant of the arts: where art is necessary, you see those who do not attain what they hear, frequently saying, we say, you do not hear, you do not understand. Therefore, regarding these things which are of men, it is a fault if you do not