Month: October 2026

Annas then sent Him bound to Caiaphas, the high priest. Meanwhile, Simon Peter was standing and warming himself. They said to him, "Are you also one of His disciples?" He denied it and said, "I am not." One of the high priest's servants, a relative of the man whose ear Peter had cut off, said, "Didn't I see you in the garden with Him?" Peter denied it again, and immediately the rooster crowed.

xviii. 24, 25, 26, 27 Annas therefore sent Him bound unto Caiaphas, the high priest. Now Simon Peter was standing warming himself. They said therefore unto him, Art thou also one of His disciples? He denied, and said, I am not. One of the servants of the high priest, being a kinsman of him whose ear Peter cut off, saith, Did not I see thee in the garden with Him? Peter therefore denied again: and straightway the cock crew.

The inspired Evangelist, for our benefit, interrupts his narrative like stopping a horse at full speed and turns it back again. Why does he do this? Because before telling what happened next, he needed to show us Peter's third denial, and this event is best and most fittingly described as it actually took place. He deliberately goes back to what happened earlier and says that Jesus was sent by Annas to Caiaphas. He shows us that Peter was questioned by the servants who were warming themselves with him at the fire, and also by a relative of the man he had struck. This was when Peter denied Jesus for the third time. Then he mentions the rooster crowing, making it clear to us that no word of our Savior ever fails to come true, for He had already known and predicted His own disciple's weakness in the face of danger. Perhaps the divinely taught writer of this book would not have mentioned this event at all if he had not considered the fault-finding nature and endless chatter of God's opponents. Some of those who try to wage fierce war against the Savior's glory would immediately have said: "Show us Peter's denial, and how and where what Christ foretold actually happened—Christ who you claim cannot lie. You say He is Truth and that He comes from a Father who is true." It was therefore absolutely necessary for the inspired Evangelist to tell us about this event and show that Christ always spoke the truth.

The inspired Evangelist, to our profit, checks the course of his narrative, like a horse at full speed, and turns it back again. And why? Because he was bound, before narrating what next ensued, to point out to us Peter's third denial; and this event is best and most appropriately described as it occurred. He therefore designedly refers to what took place at first, and says, that Jesus was sent by Annas to Caiaphas; and shows us that Peter was questioned by the servants who were warming themselves with him at the fire, and also by a kinsman of him whom he had smitten; and that this was the occasion of his third denial. Then He mentions the crowing of the cock, making, it plain to us that no word of our Saviour ever falls to the ground; for He had foreknown and foretold the frailty of His own disciple in the midst of danger. Perhaps the divinely taught compiler of this book would have made no mention at all of this fact, had he not bethought himself of the captious spirit and ceaseless babbling of the adversaries of God. For some of those who seek to make bitter war on the glory of the Saviour would straightway have said: "Show us the denial of Peter, and how, and where, that came to pass which was foretold by Christ, Who, you say, cannot lie. For you maintain that He is Truth, and that He proceedeth from a Father Who is true." It was very essential, therefore, that the inspired Evangelist should narrate to us this occurrence, and show that Christ at all times said what was true.

But perhaps some opponent, avoiding such attacks against us, will bring a serious charge against Peter and accuse the beloved disciple of extraordinary cowardice, saying that he was so ready to verbally deny his Lord that he fell away and denied Him three times, even though he had not actually experienced any danger and peril was not even close at hand. This kind of talk may suit those who are not yet instructed in the faith, but I will immediately dismiss it and, leaving such nonsense behind, will try to offer some defense of the Apostle's conduct, presenting my argument for the benefit of those who are already used to thinking about the mysteries contained in the mysterious working of Divine Providence. For it was the clear duty of the wise Evangelist to mention such things so that his hearers might know what even the teachers of the world were like in themselves before Christ's Resurrection and before the Holy Spirit descended upon them, and what they became afterward when they had received the grace of the Spirit, which Christ called power from on high. For anyone can see how very zealous they were in pursuing virtue, how readily they prepared themselves to follow Christ and to overcome every kind of danger they so frequently faced. But when our Savior Christ had not yet conquered the power of death, the fear of death was still persistent and completely unconquerable, and those who had not yet received the Spirit, nor had their hearts strengthened by grace from above, showed that their minds were not yet entirely free from human weakness, and they were not completely unshaken by the terrors of death. For just as iron, though naturally strong, cannot withstand the harder kinds of stone without damage unless it is strengthened in the forge, so the human soul may be filled with unfailing enthusiasm for everything that is good, but can never be victorious in the conflicts that arise unless it is first perfected by the grace of the Spirit of God. Even the disciples themselves were frail at first, but when they had received the Spirit of Almighty God, they cast aside their natural weakness and, through communion with Him, attained extraordinary boldness.

But perhaps some opponent, abstaining from bringing any such attack against us, will bring a grievous charge against Peter, and accuse the well-beloved disciple of incomparable cowardice, and say that he was so ready to make this verbal repudiation of his Lord, as thrice to fall away and deny Him, when he had not so much as had any actual experience of danger, and when peril was not, indeed, nigh at hand. Talk of this sort may be suitable to those who are not yet initiated in the faith; but I will at once dismiss it, and, bidding farewell to such nonsense, will attempt to make some excuse for the Apostle's conduct, setting forth my argument for the benefit of those who are already accustomed to reflect upon the mysteries contained in the mysterious working of Divine Providence. For it was the bounden duty of the wise Evangelist to make mention of such things, that his hearers might know what even the teachers of the world were in themselves before Christ's Resurrection, and before the Holy Spirit descended upon them; and what they were thereafter, when they had received the grace of the Spirit, Which Christ called power from on high. For any one may see how very jealous they were in assuming virtue; how readily they girded up their loins to follow Christ, and to overcome perils of every sort which they so frequently encountered. But when our Saviour Christ had not yet subdued the power of death, the fear thereof was still stubborn, and altogether invincible; and they who had not yet received the Spirit, nor had their hearts steeled by grace from above, showed that their minds were not yet wholly free from human frailty, and they were not altogether unshaken by the terrors of death. For just as iron, though naturally strong, cannot encounter without injury the harder kinds of stone, if it be not strengthened in the forge; so the soul of man may be buoyed up with unslacking enthusiasm for every thing that is good, but can never be triumphant in the conflicts that so arise, except it be first perfected by the grace of the Spirit of God. Even the disciples, therefore, themselves were frail at first; but, when they had received the Spirit of Almighty God, cast aside their native weakness, and, by communion with Him, attained to exceeding boldness.

It was therefore necessary that the weaknesses of the Saints be written down for the praise and glory of God, who transformed their weakness into strength and built up their spirits like a strong tower—spirits that were easily frightened even by small dangers and sometimes crushed by the mere thought of suffering. What happened to one Saint, or to a few of them, can teach us a lesson and comfort us at the same time. Through this we learn not to grow careless in serving God by dwelling thoughtlessly on our own weaknesses, but rather to trust in him who is able to make us all strong, and to take pride in his miraculous works and the favor he shows us beyond all expectation.

It was expedient, then, that the frailty of the Saints should be recorded to the praise and glory of God, Who changed their weakness into power, and raised up, like a strong tower, their spirits, which were easily daunted even by slight dangers, and at times broken down by the mere apprehension of suffering. And that which befell a single one, or some few of the Saints, may afford us at the same time a lesson and a consolation. For we are taught thereby, not, through dwelling on our own infirmities inconsiderately, to slacken in God's service, but rather to trust in Him Who is able to make us all strong, and to boast ourselves in His miraculous works and favour shown to us beyond hope.

They therefore led Jesus from Caiaphas into the palace, and it was early. They themselves did not enter the palace so that they would not be defiled, but so that they could eat the Passover.

28 They lead Jesus therefore from Caiaphas into the palace: and it was early; and they themselves entered not into the palace, that they might not be defiled, but that they might eat the passover.

Judge righteous judgment, and You shall not slay the innocent and just man, were the express commands of the Law and the Word of God. These miserable men could not help being ashamed of their lack of charges against Him. But, finding their rage against Christ to be without excuse, and being prevented from killing Him with their own hands by the approach of the atoning sacrifice (for they were about to sacrifice the Paschal lamb, according to the Law, which had already lost its power among them), they bring Him to Pilate. In their gross foolishness, they trust that they would not be fully implicated in the charge of shedding blood unjustly if they did not kill Him themselves, but only brought Him to suffer death at the hands of another—though what was in their hearts was completely at odds with the Mosaic Law. And we must convict them, besides, of the greatest foolishness in acting as follows. For, while sentencing the sinless One to death, and bringing down upon their own heads the guilt of so frightful an impiety, they still avoid the threshold of the judgment hall, as though it would cause them to be defiled, and anxiously shrink from having contact with men who were still unclean. For they believed, I suppose, that stones and the bodies of men who were their brothers could defile the soul of man, but considered that the worst of all crimes, the most unjust shedding of blood, stained them not at all. And, marvel of marvels, the most absurd and irrational idea of all, they think themselves purified by the slaughter of a lamb, which represented for us nothing but the shadow of the mystery that is in Christ. And, while honoring the type of what is coming to pass, they scorn the reality itself. For while they were performing that which was merely the semblance of His Atonement, they were defiled by the shedding of the Blood of Christ. Christ, then, spoke well when He called them whitewashed tombs, outwardly adorned with the superficial decorations of art, but inwardly full of foul odors and detestable impurity; and when, in another place, He said that they strained out the gnat and swallowed the camel. For while they were often exact about matters that were, so to speak, wholly unimportant and insignificant, or, rather, about a mere nothing (for what is the gnat?), they made of no account the most weighty of all the charges against themselves, and made clean the outside of the cup and platter, while they regarded not at all the uncleanness within. For see how, though the prophet Jeremiah said plainly: Wash your heart from wickedness, O Jerusalem, that you may be saved, they were thoroughly convinced that the inward impiety of the soul mattered not at all. And, when they brought Christ to Pilate, they shrank from places as accursed, and from the bodies of uncircumcised men; and if they did not commit the lawless act with their own hands, they still made Pilate, as it were, minister to their cruelty, and in their stupidity imagined that they remained free from all blame. It may well excite our wonder to find that the holy prophets were well aware even of this impiety of theirs. For the blessed Isaiah said concerning them: Woe to the wicked! for the reward of his hands shall be given him. And Ezekiel also: As you have done, it shall be done to you: your reward shall return upon your own head. Moreover, the inspired Psalmist exclaims: Render to them their desert; give them according to the work of their hands. For as they led Christ, the Savior of all, captive to the Roman officers, so they received in their turn their reward, and were abandoned to the rule of Rome, and were plundered by the hand of their conquerors. For so terrible was the war that was waged against them, and so frightful the extremities in which they were involved, that, if it had been possible, some, indeed many, among them would rather have chosen to go into the mountains and rocks, and die there, before they saw the war—a choice which Christ foretold that they would make, when He said: When you see Jerusalem surrounded by armies, then you shall say to the mountains, Cover us; and to the hills, Fall on us.

Judge righteous judgment, and Thou shalt not slay the innocent and just man, were the express injunctions of the Law and the Word of God. These miserable men could not help being ashamed of their lack of charges against Him; but, finding their fury against Christ to be without excuse, and being prevented from killing Him with their own hands by the approach of the atoning sacrifice (for they were about to sacrifice the Paschal lamb, according to the Law, which yet with them had lost its power), they bring Him to Pilate; trusting, in their gross folly, that they would not be quite implicated in the charge of shedding blood unjustly if they did not slay Him themselves, but only brought Him to suffer death at the hands of another; though what was in their hearts was altogether at variance with the Mosaic Law. And we must convict them, besides, of the greatest folly in acting as follows. For, while sentencing the sinless One to the doom of death, and bringing down upon their own heads the guilt of so frightful an impiety, they yet shun the threshold of the judgment hall, as though it would cause them to be defiled, and anxiously shrink from having intercourse with men who were still unclean. For they believed, I suppose, that stones, and the bodies of men who were their brethren, could defile the soul of man; but deemed that the worst of all crimes, the most unjust shedding of blood, stained them not a whit. And, marvel of marvels, the most absurd and irrational idea of all, they think themselves purified by the slaughter of a lamb, which typified for us nothing but the shadow of the mystery that is in Christ; and, while honouring the type of what is coming to pass, they scorn the reality itself. For while they were performing that which was but the semblance of His Atonement, they were defiled by the shedding of the Blood of Christ. Christ, then, said well when He called them whited sepulchres, outwardly adorned with the superficial embellishments of art, but inwardly full of evil odours and detestable impurity; and when, in another place, He said that they strained out the gnat and swallowed the camel. For while they were often exact about matters that were, so to say, wholly unimportant and insignificant, or, rather, about a mere nothing (for what is the gnat?), they made of no account the most weighty of all the charges against themselves, and made clean the outside of the cup and platter, while they regarded not at all the uncleanness within. For see how, though the prophet Jeremiah said plainly: Wash thy heart from wickedness, O Jerusalem, that thou mayest be saved, they were thoroughly convinced that the inward impiety of the soul mattered not a whit; and, when they brought Christ to Pilate, they shrank from places as accursed, and from the bodies of uncircumcised men; and if they did not commit the lawless act with their own hands, they yet made Pilate, as it were, minister to their cruelty, and in their stupidity imagined that they remained free from all blame. It may well excite our wonder to find that the holy prophets were well aware even of this impiety of theirs; for the blessed Isaiah said concerning them: Woe unto the wicked I for the reward of his hands shall be given him. And Ezekiel also: As thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. Moreover, the inspired Psalmist exclaims: Render to them their desert; give them according to the work of their hands. For as they led Christ, the Saviour of all, captive to the Roman officers, so they received in their turn their reward, and were abandoned to the dominion of Rome, and were spoiled by the hand of their conquerors. For so fearful was the war that was kindled against them, and so frightful the extremities in which they were involved, that, if it had been possible, some, nay many, among them would rather have chosen to go into the mountains and rocks, and die there, before they saw the war—-a choice which Christ foretold that they would make, when He said: When ye see Jerusalem compassed with armies, then shall ye say to the mountains, Cover us; and to the hills, Fall on us.

They shrank from the pollution, as they considered it, of stones and walls, but Pilate went out and asked them the reason for their coming to him, and required them to tell him the charges against the prisoner they had brought to him, thereby judging the leaders of the Jews. For though he was a foreigner, he respected the ordinances of the Jews and treated their prevailing customs with consideration. He hurried out of the judgment hall, which was not his habit, expressing to the Jews by this meaningful action that their Law ought to be observed. They, on the other hand, were opposed to the divine commandments and paid very little attention to the Mosaic dispensation, and were bringing about an unrighteous bloodshed. Meanwhile Pilate, who was outside the pale of the Law, inquired about the charges and investigated the accusations they brought against Him, and pointed out to them that it was absurd to punish or exact a penalty from a man who had done no sin. And they, though they had nothing to say against Him, brought Him to Pilate like a dangerous robber. Well then was it said to the Synagogue of the Jews: Sodom has been justified by you. And Christ Himself cries out, accusing the madness that the children of Israel showed here: You have not done according to the judgments of the nations around you. And the saying is true, for the Greeks would not with defiled and unwashed hands have brought the usual sacrifices to the stones and blocks of wood they conceived to be gods, nor would they have destroyed one unless it was in the most evil condition. But the Jews, though about to sacrifice the Passover to the true God, had their souls stained with the guilt of innocent blood and were hastening to put to death unjustly Him who was a stranger to all sin.

They shrank from the pollution, as they deemed it, of stones and walls, but Pilate went forth and inquired of them the reason of their coming to him, and required them to tell him the charges against the Captive they had brought unto him, judging the leaders of the Jews on the other hand. For, though he was a foreigner, he held in respect the ordinances of the Jews, and treated with consideration their prevailing customs. For he hastened out of the judgment hall, as was not his habit, expressing to the Jews by this significant action that their Law ought to be observed. They, being contrariwise minded to the Divine commandments, and paying very little heed to the Mosaic dispensation, were bringing about an unrighteous blood-shedding; while Pilate, who was outside the pale of the Law, inquired the charges, and investigated the accusations, they brought against Him, and pointed out to them, that it was absurd to chastise or exact a penalty from a Man Who had done no sin. And they, though they had nothing to say against Him, brought Him to Pilate, like a fierce robber. Well, then, was it said to the Synagogue of the Jews: Sodom has been justified by thee; and Christ Himself cries out, accusing the madness that the children of Israel here showed: Thou hast not done according to the judgments of the nations round about. And the saying is true; for the Greeks would not with defiled and unwashed hands have brought the usual sacrifices to the stones and blocks of wood they conceived to be gods, nor would they have destroyed one, unless it was in the most evil plight; but the Jews, though about to sacrifice the Passover to the true God, had their souls stained with the guilt of innocent blood, and were hastening to put to death unjustly Him Who was a stranger to all sin.

They were struggling to find a plausible accusation against Him, but they tried to hide the wickedness of their impiety and their clear intention to put Him to death unjustly by using a deceptive argument: they claimed they would never have brought Jesus to face justice if they had not caught Him committing a crime. They still pretended to follow the Law, which commanded them to practice righteous judgment in all matters. Remarkably, they used their supposed respect for the Law as a weapon against the Lawgiver Himself. These same people who did not hesitate to accuse the Lawgiver presented themselves as faithful keepers of the Law. They declared that the One who had come to take away sin had done evil, so that the truth of the words Christ spoke through the prophet Isaiah might be fulfilled: Woe unto them! for they have fled from Me: their doom is misery, because they have transgressed against Me. Though I have redeemed them, yet they have spoken lies against Me.

They were perplexed for a specious plea against Him, but cloak the baseness of their impiety, and their apparent resolution to put Him to death unjustly, by the sophistical reply, that they would never have brought Jesus to suffer justice, if they had not taken Him in a criminal act. For they still affected to observe the Law, which bade them execute righteous judgment in all things; and, marvellous to relate, they use their respect for the Law as a weapon against the Lawgiver. They, who did not shrink from bringing an accusation against the Lawgiver, claimed credit as keepers of the Law. They declared that He That had come to take away sin had done evil, that the truth of the words that Christ spake, by the mouth of the Prophet Isaiah, might be seen: Woe unto them! for they have fled from Me: their doom is misery, because they have transgressed against Me. Though I have redeemed them, yet they have spoken lies against Me.

I would not be doing justice, he says, if I were to impose legal penalties on a Man who has been convicted of no wrong and whose fate you left undecided; but judge Him instead according to your Law, if indeed, he says, it has determined that a Man who is completely without guilt deserves punishment. It is more than a little absurd, or rather, it is something to be regretted forever, that while the Law of the Gentiles vindicated our Lord, so that even Pilate refused to punish Him who was brought before him on such a vague charge, those who boasted that they were instructed in the Law of God declared that He ought to be put to death.

I should not do justice, he says, if I were to subject to legal penalties a Man Who has been convicted of no wrong, and Whose doom you left undecided; but judge Him, rather, according to your Law, if, indeed, he says, it has ordained that the Man Who is wholly without guilt deserves chastisement. It is not a little absurd, or, I should rather say, it is a subject for perpetual regret, that, while the Law of the Gentiles justified our Lord, so that even Pilate shrank from punishing Him That was. brought to him on so vague a charge, they, who made it their boast that they were instructed in the Law of God, declared that He ought to be put to death.

The Jews therefore said to him, "It is not lawful for us to put anyone to death," so that the word of Jesus might be fulfilled, which He spoke signifying by what kind of death He would die.

31, 32 The Jews therefore said unto him, It is not lawful for us to put any man to death: that the word of Jesus might be fulfilled, which He spake, signifying by what manner of death He should die.

They answer that their purification, accomplished by the slaughter of the Passover lamb (if any purification at all were possible for such murderers), stood in their way and was, as it were, an overpowering obstacle to their shedding His innocent blood. For surely they would have been very ready to commit the impious crime and would not have needed the cooperation of anyone else. The Jewish mind was very prone to work every kind of evil deed, to shrink from no atrocity, and to feel no shame at doing anything displeasing to God. They deemed it right for Pilate to lend them the service of his own cruelty, to imitate the fury of the Jews, to minister to them on this occasion, and to be overruled by them so as to partake of their madness. And they also say this so that Christ might be proved to speak truth, to have foreknown what manner of death He would die, and to have foretold it to His holy disciples. For what did He say to them? "Behold, we go up to Jerusalem; and the Son of Man is betrayed into the hands of sinners; and they shall crucify Him, and kill Him, and the third day He shall be raised up." It is necessary to make mention of this. For it was necessary that He should have this foreknowledge, so that no one might suppose that He, in whose sight all things are naked and laid open, encountered His death involuntarily; but that people should believe that, of His own will, He underwent the Cross on our behalf and for our sakes.

They answer, that their purification, accomplished by the slaughter of the Paschal lamb (if any purification at all were possible for such murderers), stood in their way, and was, as it were, an overpowering obstacle to their shedding His innocent Blood. For, surely, they would have been very ready to commit the impious crime, and would not have needed the co-operation of any other. The Jewish mind was very prone to work every kind of evil deed, and to shrink from no atrocity; and to feel no shame at doing anything displeasing to God. They deemed it right for Pilate to lend them the service of his own cruelty, and to' imitate the fury of the Jews, and to minister to them on this occasion, and to be by them overruled, so as to partake of their madness. And this also they say, that Christ might be proved to speak truth, and to have foreknown what manner of death He would die, and to have foretold it to His holy disciples. For what spake He unto them? Behold, we go up to Jerusalem; and the Son of Man is betrayed unto the hands of sinners; and they shall crucify Him, and kill Him, and the third day He shall be raised up. It is requisite to make mention of this. For it was necessary that He should have this foreknowledge, that none might suppose that He, in Whose sight all things are naked and laid open, encountered His death involuntarily; but that men should believe that, of His own Will, He underwent the Cross on our behalf, and for our sakes.

Having nothing at all to accuse Him of, and none of those crimes to charge Him with that seem to bring just punishment on those who commit them, and with Pilate continuing to ask why they had brought Him, they claim that Jesus had sinned against Caesar by taking for Himself the authority that Caesar had acquired over the Jews, and by changing the glory of Caesar's kingdom to suit His own personal claims. The malice that suggested this scheme was great, and caused the false accusation to take this form. They knew that Pilate, however unwilling he might be, would think about his own safety and would quickly and hastily punish the man against whom such an outcry was raised. Since the inhabitants of Judaea were constantly stirred up to riots and civil unrest, and were easily provoked to rebellion, Caesar's officers were all the more watchful in this matter. They were more careful guardians of order and inflicted the most immediate penalties on men who had this charge brought against them, sometimes without good reason. The Jews, therefore, make it a charge against Christ that He reigned over Israel. Therefore they were justly cast out, and the Gentiles were brought in, made subject to the yoke, and put into the Kingdom of Christ. Ask of Me, He says, and I shall give You the nations for Your inheritance, and the farthest parts of the earth for Your possession. When the one nation of the Jews provoked Him to anger, all the nations of the world are given to Christ, and instead of one country, I mean Judaea, the farthest parts of the earth. As Paul says: Their fall is the riches of the world, and their loss the riches of the Gentiles. Pilate, then, speaks plainly what he heard the Jews muttering, and asks Jesus to answer him whether He was truly the King of the Jews. He was full of anxiety, it appears, and thought Caesar's rule was threatened, and was therefore very eager to learn the truth in order to respond to what had been done with appropriate punishment and clear his office, entrusted to him by the Romans, of blame.

Having nothing at all to accuse Him of, and none of those crimes to allege against Him, which seem to bring in their train just punishment on the doers of them, and Pilate persisting in inquiring why they had brought Him, they assert that Jesus had sinned against Caesar, in assuming on Himself the dominion which Caesar had acquired over the Jews, and in changing the glory of his kingdom to suit His personal pretensions. Great was the malice which suggested this device, and caused the false accusation to assume this shape; for they knew that Pilate, however reluctant he might be, would take thought for his own safety, and would swiftly and precipitately punish the man against whom any such outcry was raised. For, as the inhabitants of Judaea ever were continually moved to tumults and civil strife, and were easily provoked to revolt, Caesar's officers were the more vigilant in this respect, and were more careful guardians of order, and inflicted the most summary penalties on men who had this charge brought against them, sometimes groundlessly. The Jews, therefore, make it a charge against Christ, that He reigned over Israel. Therefore justly were they cast out, and the Gentiles brought in, and made subject to the yoke, and put into the Kingdom of Christ. Ask of Me, He says, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession. For when the one nation of the Jews provoked Him to wrath, all the nations of the world are given to Christ; and instead of one country, I mean Judaea, the uttermost parts of the earth. For, as Paul saith: Their fall is the riches of the world, and their loss the riches of the Gentiles. Pilate, then, speaks out plainly what he heard the Jews muttering, and bids Jesus answer him, whether He was in truth the King of the Jews. He was full of anxiety, it would appear, and thought Caesar's rule was menaced, and was, therefore, very desirous to learn the truth, in order to visit what had been done with appropriate retribution, and acquit of blame the office entrusted to him by the Romans.

As no one has openly brought this charge against Me, where does your question come from? There can be no doubt that this trick comes from the malice of the Jews, and that they devised this cruel scheme; otherwise you would not be, He says, both judge and accuser at the same time. And Christ said this, wanting to make it known to Pilate that nothing that was unseen, devised, and said in secret could escape Him; and that, seeing that He was more than man, Pilate might be more reluctant to serve the cruelty of those who brought Him; and at the same time to teach him that he did very wrong in forcing Him, who had been convicted of no crime, to pay the penalty on the mere word of others.

As no one, He says, has openly brought this charge against Me, whence proceeds your question? There can be no doubt that this trick proceeds from the malice of the Jews, and that they devised this cruel stratagem; for else you would not be, He says, at once judge and accuser. And Christ said this, wishing to bring it to the knowledge of Pilate that nothing that was unseen, and devised, and said in secret, could escape Him; and that, seeing that He was more than man, he might be more reluctant to minister to the cruelty of those who brought Him; and at the same time to teach him that he did very wrong in forcing Him, Who had been convicted of no crime, on the mere word of others to pay the penalty.

He now exposes the wickedness of the Jews and almost makes public the large number of His accusers. It is as if he said: "It is not my business to know about You, for I am not a Jew; rather, this belongs to Your own nation and people, who perhaps have this knowledge and therefore bring You to suffer death." He then accuses himself. For to say, What have You done, means nothing other than this. The holy Evangelist was very careful to record every detail about Christ's trial, and among these details he tells us the fact that Pilate asked Jesus the question: What have You done? And by this we can best see that there were no charges against Him at all, and that since none were brought forward and Christ our Savior was convicted of no crime, the death sentence passed against Him was wicked and completely unjust.

He now exposes the villainy of the Jews, and almost publishes the multitude of His accusers. It is as though he said: "It does not concern me to know about Thee, for I am not a Jew; but rather befits Thine own nation and kindred, who. it may be, have this knowledge, and so bring Thee to suffer death." He then accuses himself. For to say, What hast Thou done, implies nothing else but this. The holy Evangelist was very zealous to narrate every detail about the trial of Christ, and among them he tells us the fact that Pilate asked Jesus the question: What hast Thou done? And hereby we may best observe the total absence of charges against Him, and that, as none were brought forward, and Christ our Saviour was convicted of no crime, the sentence of death that went forth against Him was impious and most unjust.

Jesus answered, "My Kingdom is not of this world. If My Kingdom were of this world, then My servants would fight to prevent Me from being handed over to the Jews. But as it is, My Kingdom is not from here."

36 Jesus answered, My Kingdom is not of this world: if My Kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews: but now is My Kingdom not from hence.

He removed the fear Pilate felt as the guardian of Caesar's kingdom, since Pilate thought that Christ was planning rebellion against earthly rule, as the Jews had falsely claimed. They hinted at this when they said, "If this Man were not an evildoer, we should not have delivered Him up unto thee," meaning insurrection by the evil they accused Him of doing. They pretended to be so loyal to the Romans that they could not even say the word revolt. For this reason they brought Him to Pilate to be judged. In His reply, Christ did not deny that He was a King, for He could only speak truth. But He clearly proved that He was no enemy to Caesar's rule, showing that His Kingdom was not an earthly kingdom, but that He reigned, as God, over heaven and earth, and over things even greater than these.

He dispelled the fear Pilate felt as the appointed guardian of Caesar's kingdom, for he supposed that Christ was meditating insurrection against temporal rule, as the Jews had vainly talked. For they hinted at this when they said: If this Man were not an evildoer, we should not have delivered Him up unto thee; meaning insurrection by the evil they said He was doing. For they affected to be so well-disposed to the Romans, as not even to be able to utter the word revolt. For this cause, then, they said they had brought Him to Pilate, to suffer judgment. Christ, in His reply, denied not that He was a King, for He could not but speak truth; but He clearly proved that He was no enemy to Caesar's rule, signifying that His Kingdom was not an earthly kingdom, but that He reigned, as God, over heaven and earth, and yet greater things than these.

Jesus gave proof and removed this suspicion by saying that He had never employed any spearmen or warriors, and had never had with Him any men at all prepared to resist. This was not merely to prevent Him from losing His Kingdom, but not even to escape from the imminent danger the Jews had placed upon Him—for this danger did not come from their ruler himself, namely Caesar. When He had shown the groundlessness of this accusation by such clear proof, Pilate recognized that the reckless attack against Christ was without justification. Yet without any compulsion, and when nothing urged him toward that outcome, he complied with the wishes of the Jews, to the destruction of his own soul, and shared with them the guilt of having put Christ to death. Christ, indeed, when He said that His Kingdom was a supernatural kingdom, not only freed Pilate from all alarm and dispelled his suspicions about an insurrection, but also led him to have an exalted opinion of Him, and by His reply in some way began to instruct him.

What proof, then, did He give? and how did He remove this suspicion? He says, that He had never employed any spearmen or warriors, and had never had with Him any men at all resolved on resistance; not merely in order to prevent His losing His Kingdom, but not even, that He might escape from the imminent danger cast upon Him by the hand of the Jews; for it did not proceed from their ruler himself, namely, Caesar. When, then, He had shown the groundlessness of this outcry by so clear a proof, Pilate perceived that the presumptuous attempt against Christ was without excuse. Yet, without any compulsion, and when there was nothing to incite him to that consequence, he complied with the pleasure of the Jews, to the perdition of his own soul, and shared with them the guilt of having put Christ to death. Christ, indeed, when He said that His Kingdom was a supernatural kingdom, not only freed Pilate from all alarm, and dispelled his suspicions about an insurrection, but induced him also to have an exalted opinion of Him, and by His reply in some sort commenced to instruct him.

He uses Christ's own truthful statement to bring a charge against Him. When Pilate heard Him say, "My Kingdom is not from hence," he was indeed freed from his fear of an insurrection. But he still forces Him to openly profess this thing, and he treats as a charge Christ's mere assertion that He had a kingdom, even though He asserted that it was not of this world. He drives Jesus, so to speak, to make this profession, and says, "You have already confessed that You are a King."

He makes use of Christ's truth-speaking to charge Him withal. When he heard Him say: My Kingdom is not from hence, he was indeed quit of his fear of an insurrection; but he still compels Him to openly profess this thing, and defines as a charge His mere assertion that He had a kingdom, though He asserted that it was not of this world. He drives Jesus, as it were, to make this profession; and says, Thou hast confessed already that Thou art a King.

Jesus answered him, "You say that I am a King. For this purpose I was born, and for this purpose I came into the world: to bear witness to the truth. Everyone who belongs to the truth hears My voice." Pilate said to Him, "What is truth?"

37, 38 Jesus answered him, Thou sayest that I am a King. To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Every one that is of the truth heareth My voice. Pilate saith unto Him, What is truth?

He does not deny the glory of His Kingdom, nor leave it only to Pilate's voice to affirm it, for as God He is King, whether man wills it or not. But He once more showed the power of the truth which compelled Pilate, though reluctant, to declare the glory of the One who was on trial. For He says: You have said that I am a King. For this reason I was born, He says, and came into this world when I became Man, that I should bear witness to the truth—that is, so He might remove lying from the world, and having defeated the devil, who succeeded through deception, He might show truth triumphant over the universe. Truth—that is, that nature that is truly sovereign by nature, which has not gained the ability to hold rule and dominion over heaven and earth, and in a word, everything that has been brought into being, through trickery. Nor has this been added to it from outside, but it is seen to be essentially and naturally inherent. In order, too, that He might show that Pilate's dullness of understanding arose from his stubborn heart and his reluctance to admit the truth, Christ appropriately adds the word: Everyone that is of the truth hears My voice. For the word of truth gains ready acceptance from those who have already learned and love it, but with others it is not so. Yes, the Prophet Isaiah said to some: If you will not believe, neither shall you understand. Pilate immediately showed the truth of this when he said: What is truth? For, just as those whose sight is damaged and who have completely lost the use of their eyes have their sense of color entirely destroyed, so as not to notice when gold is brought before them or a shining and precious stone is shown them—indeed, even the very light of the sun's rays excites in them no wonder, as they have no perception of it and can gain no benefit from any such thing—so to people whose minds are warped, truth seems a foul and ugly thing, although it instills into the minds of those who behold it its spiritual and divine radiance.

He does not deny the glory of His Kingdom, nor leave it to the voice of Pilate only to affirm it, for as God He is King, whether man so will, or no; but He once more showed the power of the truth which impelled Pilate, though reluctant, to declare the glory of Him Who was on His trial; for, He says: Thou hast said, that I am a King. For this cause was I born, He says, and came into this world when I became Man, that I should bear witness unto the truth; that is, that He might take lying out of the world, and, having subdued the devil, who gained his way by guile, He might show truth triumphant over the universe; truth—-that is, that nature that is truly sovereign by nature, which has not by craft acquired the ability to hold rule and dominion over heaven and earth, and, in a word, everything that is brought into being; nor has this been added unto it from without, but it is seen to be essentially and naturally inherent. In order, too, that He might show that Pilate's dulness of apprehension arose from his stubborn heart, and his reluctance to admit the truth, Christ fitly adds the word: Everyone that is of the truth heareth My voice. For the word of truth gains a ready acceptance from those who have already learnt and love it; but with others it is not so. Yea, the Prophet Isaiah said to some: If ye will not believe, neither shall ye understand. Pilate showed at once the truth of this, when he said: What is truth? For, just as those whose sight is injured, and who have wholly lost the use of their eyes, have their sense of colour entirely annihilated, so as not to note when gold is brought before them, or a shining and precious stone shown them, nay, even the very light of the sun's rays excites in them no wonder, as they have no perception thereof, and can gain no profit from any such thing; so to men whose minds are warped, truth seems a foul and ugly thing, although it instils into the minds of those who behold it its spiritual and Divine radiancy.

When he had said this, he went out again to the Jews and told them, "I find no crime in Him. But you have a custom that I should release one prisoner to you at the Passover: do you want me to release the King of the Jews to you?"

38, 39 And when he had said this, he went out again unto the Jews, and saith unto them, I find no crime in Him. But ye have a custom, that I should release unto you one prisoner at the Passover: will ye therefore that I release unto you the King of the Jews?

To condemn both the lack of piety and the cruelty of the Jews, Pilate surpasses them in understanding what is just and right, even though he cannot claim divine instruction but is merely the guardian of human laws, and he respects above all the decrees of those from whom he received his office as a gift. If the teachers of the Jewish Law had acted this way and chosen to think like this, they might well have escaped the devil's trap and avoided the most horrible of all crimes—I mean the shedding of Christ's Blood. Pilate, then, is reluctant to condemn Christ, who had been arrested and convicted of no criminal act, and says that someone who is completely free from all guilt should not be punished, and he strongly insists that this would be entirely contrary to the laws he follows. In doing so, he shames the terrible madness of the Jews, which contradicts their own Law. He thought that, since they claimed to respect the teaching of impartial justice, they should immediately accept his statement about what is just and right. But realizing that declaring the man they had brought to him completely innocent would amount to a serious condemnation of the Jews' rashness, and that they might therefore become even more insistent and stir up a dangerous disturbance, he prepared the way, so to speak, and presented the matter in the best possible light by saying: You have a custom, that I should release unto you one prisoner at the Passover: will ye therefore that I release unto you the King of the Jews? When he called Jesus King of the Jews, he spoke mockingly and tried to calm the anger of the furious mob through ridicule. By this he also clearly showed that this particular accusation was groundless, for a Roman officer would never have considered a man condemned of plotting for a kingdom and revolution against Rome worthy of release. So by the very reasons he gave for releasing Him, Pilate testified to His complete innocence.

For a condemnation at once of the want of piety, and of the cruelty of the Jews, he excels them in the knowledge of what was just and right, though he could not boast of Divine instruction, but was merely the guardian of human ordinances, and reverenced most of all the enactments of those from whom he had his office as a gift. If the teachers of the Jewish Law had so done, and chosen to be thus minded, they might very likely have escaped the net of the devil, and shunned the most abominable of all crimes, I mean the shedding of the Blood of Christ. Pilate, then, hesitates to condemn Christ, Who had been taken in and convicted of no criminal act, and says that He That was far removed from all guilt ought not to pay a penalty, and strongly maintains that it is wholly at variance with the laws he observed; putting to shame the frightful frenzy of the Jews in contradiction to their own Law. For he thought that, as they professed to reverence the doctrine of impartial justice, they ought at once to yield to the statement of what was just and right that he put before them. But, perceiving that to acquit Him That they had brought to him of all blame would imply no small condemnation of the precipitancy of the Jews, that they might not on this account insist the more vehemently, and stir up a strange commotion, he paved the way, as it were, and put the best complexion upon the matter, by saying: Ye have a custom, that I should release unto you one prisoner at the Passover: will ye therefore that I release unto you the King of the Jews? When he called Jesus King of the Jews, he spoke in jest, and tried to abate by ridicule the anger of the furious mob, and hereby also clearly showed that this particular accusation was brought in vain; for a Roman officer would never have thought a man condemned of plotting for a kingdom and revolution against Rome, worthy to be released. He bore witness, then, to His utter guiltlessness by the very reasons he gave for His release.

I think these words explain the meaning of the passage. As I was thinking about and pondering how the custom arose for the Jews to ask for one man to be released to them (who might be a robber or a murderer), the idea came to me that they no longer regulated their actions entirely according to the Law. Instead, by choosing to follow their own customs, they fell into a corrupt state of behavior that did not fully agree with the Mosaic dispensation. But while I was searching the Divine Scriptures and looking everywhere for the origin of this custom, I came across one of the Divine commands, which made me suspect that when the Jews sought the release of a criminal, they were actually, though in a mistaken way, fulfilling one of the customs of the Law. At the end of the book called Numbers we find recorded the law concerning voluntary and involuntary homicide. After the penalty for premeditated murder has been clearly stated, the book goes on to discuss involuntary homicide, and after other remarks, makes the following declaration: But if he thrust him suddenly without enmity, or have cast upon him anything without laying of wait, or with any stone wherewith a man may die, seeing him not, and cast it upon him that he die, and was not his enemy, neither sought his harm: then the congregation shall judge between the slayer and the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled. Since this is the written commandment, when anyone happened to be involved in such a situation, the Jews, when they gathered together, sought the release of one of them so they would not appear to completely neglect this law. For the Law stated that this was to be the action of the entire assembly. Therefore, since they were permitted by the Law to ask for the release of a prisoner, they make this request of Pilate. For after they had accepted the Roman yoke, they were from then on mostly governed by Roman laws in the conduct of their affairs. Moreover, though it was lawful for them to put to death anyone convicted of a crime, they brought Jesus to Pilate as a criminal, saying: It is not lawful for us to put any man to death. For though they used as an excuse their purification by the sacrifice of the Passover, they showed themselves to be flatterers of Rome by entrusting to Roman laws the duty which the Divine commandment from heaven had given to themselves.

I think these words explain the drift of the passage. And as I was considering and meditating in my mind how the custom arose for the Jews to ask for one man to be released to them (a robber, it might be, or a murderer), the idea occurred to me that they no longer regulated their actions altogether according to the Law, but, choosing rather to use their own customs, they fell into a decayed state of manners not altogether in accordance with the Mosaic dispensation. But while I was searching the Divine Scriptures, and hunting everywhere for the origin of this custom, I came upon one of the Divine dictates, which caused me to suspect that when the Jews sought the release of a malefactor, they were, in fact, in however mistaken a way, fulfilling one of the customs of the Law. At the end of the book called Numbers we find recorded the law concerning voluntary and involuntary homicide; and when the penalty in the case of premeditated murder has been clearly laid down, the book goes on to speak of involuntary homicide, and, after other remarks, makes the following declaration: But if he thrust him suddenly without enmity, or have cast upon him anything without laying of wait, or with any stone wherewith a man may die, seeing him not, and cast it upon him that he die, and was not his enemy, neither sought his harm: then the congregation shall judge between the slayer and the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled. Such, then, being the written commandment, when any, as it chanced, were involved in such a calamity, the Jews, when they were congregated together, that they might not appear altogether to neglect this enactment, sought the release of one of them. For the Law laid down that it was to be the act of the entire assembly. As, then, they were permitted by the Law to ask for the release of a prisoner, they make this request of Pilate. For after they had once accepted the Roman yoke they were henceforth, for the most part, in the administration of their affairs ruled by their laws. Nay, further, though it was lawful for them to put to death any one convicted of a crime, they brought Jesus to Pilate as a criminal, saying: It is not lawful for us to put any man to death. For though they alleged as a plea their purification by the sacrifice of the Passover, yet they showed themselves flatterers of Rome, in entrusting to the laws of the Romans the duty which the Divine commandment from heaven laid upon themselves.

Here the Jews show themselves to be lawbreakers, more inclined to follow their own desires than to honor their ancient commandments. Although the Mosaic Law ordered that a man who had committed involuntary homicide should be released, and not a man like Barabbas (for how could such a thing be?), they prefer to ask for a notorious robber. That the man named here was actually a dangerous and brutal criminal, and not free from blood-guiltiness, the words of the inspired Peter to the people of the Jews will make clear to us: But ye denied the Holy and Righteous One, and asked for a murderer to be granted unto you. They preferred a robber to Him who regarded not His equality with God the Father, and took our poverty upon Him for this very purpose, that He might deliver us from the true murderer, that is, Satan. These were men adorned with the priesthood of the Law, who greatly boasted about it. Yet they passed by and utterly rejected the commandment, Judge righteous judgment, and justified the murderer, condemning Christ, and cried with one accord: Not this Man, but Barabbas. The Jews, however, will pay the penalty for their impious act. But we may well admire the Holy Scripture, examining it in light of Christ's Person and this desperate outcry, for thus says the Prophet Jeremiah: I have forsaken mine house, I have left mine heritage, I have given my beloved soul into the hand of her enemies. Mine heritage is unto me as a lion in the forest; it crieth out against me. It may be helpful to explain this comparison to the lion in the forest. He says his heritage is like when this great and frightful beast desires to seize some prey in the forest—it goes up to a high peak and gives forth a great and fearful roar, striking such terror into those who hear that man or beast immediately fall prostrate, unable to endure the awful sound of his threatening voice, and the beast, as it were, makes them fall by the breath of his mouth. God confirms this saying also through the prophet, when he speaks thus: The lion roareth; who will not fear? The assembly of the Jews, therefore, was as a lion in the forest to our Savior Christ, at least as far as their presumptuous clamor against Him went, for the Nature of God does not experience panic or fear at all. By its clamor, the assembly put Him to death, though Pilate invited them to choose His release, so that even those who had not yet learned the Divine Law might be proved better than men instructed in the Law.

Herein also the Jews show themselves indeed lawbreakers, and more inclined to give way to their own inclinations than to honour their ancient commandments; for though the Mosaic Law ordered that a man who had committed involuntary homicide should be released, and not a man like Barabbas (for how could such a thing be?), they prefer to ask for a notorious robber. And that the man here named was, in fact, a dangerous and brutal criminal, and not free from blood-guiltiness, the words of the inspired Peter to the people of the Jews will make clear to us: But ye denied the Holy and Righteous One, and asked for a murderer to be granted unto you. For they preferred a robber to Him Who regarded not His equality with God the Father, and took our poverty upon Him for this very end, that He might deliver us from the true murderer, that is, Satan; and they were men adorned with the priesthood of the Law, and who greatly vaunted themselves thereon. Yet they passed by and utterly rejected the commandment, Judge righteous judgment, and justified the murderer, condemning Christ, and cried with one accord: Not this Man, but Barabbas. The Jews, however, will pay the penalty of their impious act; but we may well admire the Holy Scripture, examining it in the light of Christ's Person, and this desperate outcry; for thus saith the Prophet Jeremiah: I have forsaken mine house, I have left mine heritage, I have given my beloved soul into the hand of her enemies. Mine heritage is unto me as a lion in the forest; it crieth out against me. It may be well to explain this simile of the lion in the forest. He says it is with his heritage as when this great and frightful beast desires to seize some prey in the forest, it goes up to a high peak, and gives forth a great and fearful roar, and strikes such terror into those who hear, that man or beast at once fall prostrate, not able to endure the awful sound of his threatening voice, and the beast, as it were, makes them fall by the breath of his mouth. And God confirms this saying also by the prophet, when he thus speaks: The lion roareth; who will not fear? The assembly of the Jews, therefore, was as a lion in the forest to our Saviour Christ, so far, at least, as their presumptuous clamour against Him went; for the Nature of God endureth not panic or fear at all. For the assembly, by its clamour, put Him to death, though Pilate invited them to choose His release; so that even those who had not yet learnt the Divine Law might be proved better than men instructed in the Law.

Then Pilate took Jesus and had Him flogged. The soldiers wove a crown of thorns and placed it on His head, and they dressed Him in a purple robe. They came up to Him and said, "Hail, King of the Jews!" And they struck Him with their hands.

xix, 1, 2, 3 Then Pilate therefore took Jesus, and scourged Him. And the soldiers plaited a crown of thorns, and put it on His head, and arrayed Him in a purple garment; and they came unto Him, and said, Hail, King of the Jews! And they struck Him with their hands.

Pilate scourged Jesus unjustly and allowed the crowd of soldiers to insult Him, place a crown of thorns on His head, throw a purple robe on Him, strike Him with their palms, and dishonor Him in other ways. Pilate thought he could easily shame the Jewish people if they saw this man, who was completely innocent, suffering such punishment without any just cause. Jesus was scourged unjustly so that He might deliver us from the punishment we deserve. He was struck and beaten so that we might strike Satan, who had struck us, and so that we might escape from the sin that clings to us through the original transgression. If we think rightly, we must believe that all of Christ's sufferings were for us and on our behalf, and have the power to release and free us from all the disasters we have deserved for our rebellion against God. Just as Christ, who did not know death, was able to break the bonds of death for all humanity when He gave up His own body for our salvation—for He, being one, died for all—so we must understand that Christ's suffering all these things for us was also sufficient to release us all from scourging and dishonor. Then how are we healed by His stripes, according to Scripture? Because we have all gone astray, each one after his own way, as the blessed prophet Isaiah says, and the Lord has given Himself up for our transgressions and is afflicted for us. For He was bruised for our iniquities and gave His own back to the scourge and His cheeks to those who struck Him, as Isaiah also says. The soldiers treated Jesus as a pretender to the throne and insulted Him in a soldier's manner. For this reason a crown of thorns was brought and placed on His head, being the symbol of earthly kingship, and the purple robe was like an image and type of royal clothing. They also heaped ridicule on Him, for they came near to Him and cried out, as the Evangelist says: Hail, King of the Jews!

He scourges Him unjustly, and suffers the crowd of soldiers to insult Him, and put a crown of thorns about His Head, and throw a purple robe upon Him, and buffet Him with the palms of their hands, and otherwise dishonour Him. For he thought he could easily put to shame the people of the Jews, if they saw the Man Who was altogether free from guilt suffering this punishment, only without a cause. He was scourged unjustly, that He might deliver us from merited chastisement; He was buffeted and smitten, that we might buffet Satan, who had buffeted us, and that we might escape from the sin that cleaves to us through the original transgression. For if we think aright, we shall believe that all Christ's sufferings were for us and on our behalf, and have power to release and deliver us from all those calamities we have deserved for our revolt from God. For as Christ, Who knew not death, when He gave up His own Body for our salvation, was able to loose the bonds of death for all mankind, for He, being One, died for all; so we must understand that Christ's suffering all these things for us sufficed also to release us all from scourging and dishonour. Then in what way by His stripes are we healed, according to the Scripture? Because we have all gone astray, every man after his own way, as says the blessed Prophet Isaiah; and the Lord hath given Himself up for our transgressions, and for us is afflicted. For He was bruised for our iniquities, and has given His own back to the scourge, and His cheeks to the smiters, as he also says. The soldiers indeed take Jesus as a pretender to the throne, and insult Him soldierlike. And for this cause was a crown of thorns brought and put upon His brow, being the symbol of earthly sovereignty; and the purple robe was, as it were, an image and type of royal apparel; and ridicule also was thereby heaped upon Him, for they came near unto Him, and cried, as the Evangelist says: Hail, King of the Jews!

I have heard some people say, and some find this idea appealing, that the crown of thorns also signifies the multitude of idol-worshippers who will be taken up by Christ, as if into a diadem, through faith in Him. They compare the Gentiles to barren and useless thorns because they bore no fruit of piety and were instead fit only to feed consuming fire—like rubbish in the fields, like wild thicket that grows without any cultivation. And the royal clothing, that is the purple robe, they say means Christ's Kingdom, which will be extended over all the world. We may well accept any interpretation that is not alien to the truth and that it is profitable to believe. We need not therefore reject such an understanding of the passage, since it shows careful ingenuity.

And I have heard some say, and to some the conceit is well-pleasing, that the crown of thorns further signifies the multitude of idol-worshippers who will be taken up by Christ, as it were, into a diadem, through faith in Him; and they liken the Gentiles to barren and useless thorns, through their bearing no fruit of piety, and being rather fit to feed consuming fire—-just like rubbish in the fields, just as wild thicket, which grows up without any culture; and the royal apparel, I mean the purple robe, they say, means Christ's Kingdom, which will be extended over all the world. We may well receive any interpretation which is not alien to the truth, and which it is not unprofitable to believe in. We need not therefore reject such a construction of the passage, indicative as it is of careful ingenuity.

He confesses the wrong he had done and is not ashamed. For he admitted that he had scourged Him without cause, and declares that he will show Him to them, supposing that he would satisfy their savage passion by such a pitiable spectacle, and almost accuses them from this point forward, and that publicly, of putting Him to death unjustly, and of forcing him openly to be a lawbreaker, who, if he transgressed his own laws, could not escape without punishment. The saying was fulfilled in Christ and shown to be true, that the prince of this world comes, and he will find nothing in Me. For observe how Satan, after throwing everything into confusion, finds nothing at all cast out from God and ranked under the power of sin, which he might, perhaps, if it had been referred to the Savior Christ, have caused to be rightly condemned and implicated in his accusations. Just as, then, in Adam he subdued the whole human race, showing it to be subject to sin, so now he was vanquished by Humanity. For He who was truly God, and had no sin in Him, was yet Man; and just as the sentence of condemnation for transgression went forth over all mankind through one man, the first Adam, so likewise the blessing of justification by Christ is extended to all through One Man, the Second Adam. Paul is our witness, who says: As through one the judgment came to all men to condemnation, even so through One the free gift came to all men to justification of life. We therefore are diseased through the disobedience of the first Adam and its curse, but are enriched through the obedience of the Second and its blessing. For He who was Lord of the Law as God came among us and kept the Law as Man. Yes, we find Him saying to us: He who loves Me will keep My commandments, even as I have kept My Father's commandments and abide in His love. Note how He, as Lawgiver and God, has commanded us to keep His commandments; and how, as keeping the Law while a Man among men, He declares that He Himself also kept the commandment of His Father.

He confesses the wrong he had done, and is not ashamed. For he admitted that he had scourged Him without a cause, and declares that he will show Him unto them, supposing that he would glut their savage passion by so pitiable a spectacle, and well-nigh accuses them henceforth, and that publicly, of putting Him to death unjustly, and of compelling him openly to be a law-breaker, who, if he transgressed his own laws, could not escape scot free. The saying was fulfilled in Christ, and shown to be true, that the prince of this world cometh, and he will find nothing in Me. For observe how Satan, after throwing everything into confusion, finds nothing at all cast out from God, and ranked under the power of sin, which he might, perhaps, if it had been referred to the Saviour Christ, have caused to be rightly condemned and implicated in his accusations. Just as; then, in Adam he subdued the whole human race, showing it to be subject unto sin, so now was he vanquished by Humanity. For He That was truly God, and had no sin in Him, was yet Man; and just as the sentence of condemnation for transgression went forth over all mankind, through one man, the first Adam, so likewise, also, the blessing of justification by Christ is extended to all through One Man, the Second Adam. Paul is our witness, who says: As through one the judgment came unto all men to condemnation; even so through One the free gift came unto all men to justification of life. We therefore are diseased through the disobedience of the first Adam and its curse, but are enriched through the obedience of the Second and its blessing. For He that was Lord of the Law as God came among us, and kept the Law as Man. Yea, we find Him saying unto us: He that loveth Me will keep My commandments; even as I have kept My Father's commandments, and abide in His love. Note how He, as Lawgiver and God, has enjoined upon us the keeping of His commandments; and how, as keeping the Law while a Man among men, He declares that He Himself also kept the commandment of His Father.

Jesus came out wearing the crown of thorns and the purple garment. Pilate said to them, "Look at the man!" When the chief priests and officers saw him, they shouted, "Crucify him, crucify him!"

5, 6 Jesus therefore came out, wearing the crown of thorns, and the purple garment. And Pilate saith unto them, Behold the Man! When therefore the chief priests and the officers saw Him, they cried out, saying, Crucify Him, Crucify Him.

He showed them the Lord of all, who had been impiously abused and mocked by the unbearable insults of the soldiers, hoping that the furious rage of the Jews would be satisfied and would now finally diminish and be content with that most pitiful and disgraceful sight. But they were so far from showing any mercy toward Him in word or deed, and from having any kind of good intentions, that they even surpassed the savagery of wild animals and rushed on to even greater evil still, making an even more furious outcry, condemning Him to the worst of deaths and forcing Him to undergo the ultimate suffering. For what punishment can be as severe as the Cross? And the wise Evangelist makes it clear that the origin of this impious sentence belonged to the leaders of the Jews alone. For notice how, as if carefully choosing his words, he says: When, therefore, the chief priests and the officers saw Him, they cried out, saying, Crucify Him, crucify Him. For when the ordinary crowd may have felt some shame at the sight of Christ's sufferings—perhaps they remembered the wonderful miracles He had performed—the rulers were the first to start the shouting and stirred up the passions of the people under them into a strange fury. What was said by God in the prophets about them is true: For the pastors have become brutish, and have not sought the Lord; therefore all their flock perceived Him not, and were scattered abroad. And the saying is true. For since those in the pasture, that is, the ordinary crowd, did not receive guidance from their rulers toward the knowledge of Christ, they perished and fell back into a destructive disregard for Christ. For anyone who wants to examine the origin of this impious crime will trace it back to the rulers. For it was their most unholy plan from the beginning; they were the ones who persuaded the traitor to make a deal with them and bought him off with money from the Temple treasury; they joined the band of soldiers to the officers, ordered them to bind Him like the lowest of criminals, and brought Him to Pilate; and now, when they saw Him scourged and nearly out of His mind from insults on every side, they were only provoked further and expressed the demands of their boundless hatred. For they intended to put the Lord of the Vineyard to death and thought they would securely possess His inheritance, and that if Christ were removed, they would rule again and enjoy all honor. But, as the Psalmist says: He that sitteth in the heavens, shall laugh them to scorn; the Lord shall hold them in derision. For nothing happened according to their expectation, but on the contrary, the course of events was completely reversed.

He showed, then, the Lord of all impiously outraged, and mocked by the intolerable insults of the soldiers, trusting that the furious wrath of the Jews would be sated, and now, at last, abate, and rest content with that most pitiable and dishonourable spectacle. But they were so far from showing any mercy in word or deed towards Him, and from entertaining any kind of good intentions, as even to surpass the ferocity of beasts, and to hurry onward to greater evil still, and make a still more furious outcry, condemning Him to the worst of deaths, and compelling Him to undergo the extremity of suffering. For what punishment can be as severe as the Cross? And it is to the leaders of the Jews alone, it appears, that the wise Evangelist ascribed the origin of this impious doom. For see how, as it were, carefully guarding his words, he says: When, therefore, the chief priests and the officers saw Him, they cried out, saying, Crucify Him, crucify Him. For, when the multitude of the vulgar were, it may be, somewhat ashamed by the sight of Christ's sufferings, for perhaps they called to mind the wonderful miracles wrought by Him, the rulers first start the clamour, and kindle into strange fury the passions of the people subject unto them. That which was said of God in the prophets, concerning them, is true: For the pastors have become brutish, and have not sought the Lord; therefore all their flock perceived Him not, and were scattered abroad. And the saying is true. For as those in the pasture, that is, the multitude of the vulgar, did not enjoy the direction of their rulers to the knowledge of Christ, they perished, and relapsed into ruinous heedlessness of Christ. For let any man that likes probe the origin of the impious crime, and he will ascribe it to the rulers. For it was in the outset their most unholy design; they it was who induced the traitor to make a bargain with them, and bought Him over with the money of the Sanctuary; they joined the band of soldiers to the officers, bade them bind Him like the meanest of robbers, and brought Him to Pilate; and now, when they saw Him scourged, and well-nigh beside Himself with insults from every quarter, are but exasperated the more, and utter the dictates of their unmeasured hatred. For they purposed to put the Lord of the Vineyard to death, and thought they would securely enjoy His heritage, and, if Christ were removed, that they would again rule and enjoy all honour. But, as the Psalmist says: He that sitteth in the heavens, shall laugh them to scorn; the Lord shall hold them in derision. For nothing happened according to their expectation, but, on the contrary, the course of events was completely reversed.

Pilate is distressed that the Jewish people and the ruthless mob of chief priests should reach such a level of arrogance that they do not even hesitate to subject Christ to such a terrible death, even though no fault was found in Him to warrant such a fate. Therefore, he speaks almost like someone irritated by an insult to himself: "Are you making me the judge of this unjust killing? Am I, contrary to all Roman law, to become the murderer of the innocent? And shall I, at your command, cast aside all concern for myself? And if I serve your demands at my own risk, shall I not expect to pay the penalty? If you do not think you are doing an unholy deed; if you think the task presents no difficulty; then you yourselves do it, he says—you who claim divine instruction, you who boast so highly of your knowledge of your Law—you set up the cross, dare to commit the murder, do the unholy deed yourselves, bringing down on your own heads the charge of this great impiety; let this presumptuous act be the act of the Jews, and let the guilt for this bloodshed rest on them. If you have a Law that subjects the sinless to such a terrible penalty, that punishes the guiltless, carry it out with your own hands; I will not tolerate being part of it." We may imagine this is what Pilate is saying, for his words carry some such meaning. And the shamelessness of the Jews here also deserves our astonishment, for they are not even shamed by the just judgment of a foreigner, though the divine Law said concerning this people: For the priest's lips should keep judgment, and they should seek the Law from his mouth.

Pilate is in consternation, that the people of the Jews and the inhuman crowd of the chief priests should attain to such a pitch of presumption, as not even to shrink from subjecting Christ to so frightful a death, though no fault was found in Him to bring Him to such a doom. And, therefore, he says, almost like one annoyed at an insult offered to himself: "Make you me a judge of this unjust shedding of blood? Am I, contrary to all Roman Law, become the murderer of the Innocent? and shall I, at your beck and call, fling to the winds all thought of myself? and shall I not, if I minister at my own peril to your requests, live in expectation of paying the penalty? If you do not think that you are doing an unholy deed; if you think the work presents no difficulty; do you yourselves, he says—-you, who boast of Divine instruction, you, who vaunt so highly your knowledge of your Law—-do you fix the cross, dare the murder, do of yourselves the unholy deed, bringing down on your own heads the charge of this great impiety; let the presumptuous act be the act of Jews, and upon them let the blood-guiltiness rest. If you have a Law that subjects the Sinless to so fearful a penalty, that chastises the Guiltless, execute it with your own hands; I will not endure to be a party to it." We may imagine this to be what Pilate says, for his words are pregnant with some such meaning. And the shamelessness of the Jews may here also well excite our amazement, for they are not even put to shame by the just judgment of a foreigner, though the Divine Law said concerning this people: For the priest's lips should keep judgment, and they should seek the Law from his mouth.

When their false accusation that they had first devised proved unsuccessful, and they could not establish any charge of revolutionary activity or rebellion against Caesar's authority (for the Lord deflected these accusations by saying: My Kingdom is not of this world; if my Kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews), and when Pilate therefore issued a just and fair judgment and did not yet give in to their demands, but openly declared that He found no fault in Him, the bold Jews completely shifted their strategy and claimed that they had a law which sentenced the Saviour to death. What law was that? The one that prescribes punishment for blasphemers; for in the book called Leviticus it is written that certain men, who were considered Jews, fought with each other, according to Scripture, in the camp, and that one of them spoke the Name of God and blessed Him—for this is how Scripture puts it euphemistically, meaning that he cursed and blasphemed Him—and was then sentenced to die and to suffer a severe penalty for his impious speech, with God clearly stating: Whosoever curseth his God shall bear his sin, and he that taketh the Name of the Lord in vain, shall be put to death, and all the congregation of Israel shall stone him: as well the stranger as he that is born in the land, when he taketh the Name of the Lord in vain, shall be put to death.

When their false accusation that they had at first contrived proved fruitless, and they established against Him no attempt at revolution or revolt against Caesar's rule (for the Lord parried these charges, saying: My Kingdom is not of this world; if my Kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews), and when Pilate thereupon gave a just and impartial verdict, and did not as yet comply with their will, but said openly that He found no fault in Him, the audacious Jews completely changed their tactics, and asserted that they had a law, which condemned the Saviour to death. What law was that? That which fixes the punishment for blasphemers; for in the book called Leviticus it is recorded, that certain men, who were counted among Jews, strove together, according to the Scripture, in the camp, and that one of them made mention of the Name of God, and blessed Him, for thus saith the Scripture euphemistically, meaning that he cursed and blasphemed Him, and was then doomed to die, and to pay a bitter penalty for his impious tongue, God plainly declaring: Whosoever curseth his God shall bear his sin, and he that taketh the Name of the Lord in vain, shall be put to death, and all the congregation of Israel shall stone him: as well the stranger as he that is born in the land, when he taketh the Name of the Lord in vain, shall be put to death.

But perhaps someone might have doubts and ask this question: "What, then, does the Law say, and what does it mean by this?" For it is indeed just that a man convicted of blasphemy against God should die, and he rightly meets his fate. But suppose a man treats a false god with contempt—is he not then free from guilt? For the words of the Law are, "If any man curse God, he shall bear his sin." What do we say in response? The Lawgiver cannot err, for being inclined to hurl insults at false gods is like a kind of training that prepares us to speak blasphemies against the true God. Therefore, in another passage, He warns us against it, saying: "Gods thou shalt not revile," for He thought it proper to give to the name of Godhead, even though it is sometimes wrongly applied, the honor that is rightly due to it. The Law, however, certainly did not command us to give any honor to gods falsely so called, but teaches us to regard as holy the name of Godhead, even though it may be stolen by some.

But, perhaps, someone may be in doubt, and ask this question: "What, then, does the Law say, and what does it intend to signify hereby?" For that a man who is convicted of blasphemy against God should die is, indeed, just, and he very rightly meets his doom. But suppose a man treat a false god with contumely, is he then not free from guilt? For the words of the Law are, If any man curse God, he shall bear his sin. What do we reply? The Lawgiver is infallible, for to love to hurl scorn upon false gods is, as it were, a course of preparation which makes us ready to utter blasphemies against the true God. Therefore also, in another passage, He dissuades us from it, saying: Gods thou shalt not revile; for He thought it meet to give unto the name of Godhead, though it be sometimes misplaced, the honour that is its due. The Law, however, did not certainly bid us ascribe any honour to gods erroneously so called, but teaches us to regard as holy the name of Godhead, though it be stolen by some.

As the Law orders that someone convicted of blasphemy should be put to death, they say that Christ deserves this penalty because He made Himself the Son of God. We need to keep in mind where and in what sense Christ said this. At the pool called the sheep-gate, He healed a man suffering from a long and severe illness on the Sabbath day. The Jews, who should have marveled at the wonders He performed, were instead offended that He broke the Sabbath, and for that reason alone attacked Him. Then Christ answered and said: "My Father works even until now, and I work." The Evangelist then says: "For this reason the Jews persecuted Jesus, because He not only broke the Sabbath, but also called God His own Father, making Himself equal with God." The Jews were offended when Christ called the Lord of all His Father, and then He gave them this very gentle reply, saying: "It is written in your Law, 'I said, You are gods, and are all sons of the Most High.' If He called them gods to whom the Word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God'?" But the Jewish people, remembering none of these things, make the truth a charge against the truth, and because Christ said what was actually the truth, they claim that He deserves death. Here I will use the Prophet's words: "How can you say, 'We are wise, and the Law of the Lord is with us'?" For wouldn't it have been right either first to determine through the strictest investigation who Christ was and where He came from, and if He had been proven to be a liar, then very justly to condemn Him, or if He spoke the truth, to worship Him? Why, then, did you Jews give up searching and satisfying yourselves through Holy Scripture, and turn instead to merely shouting accusations against Him? And why did you make what was actually the truth the basis for your accusation? When you said to Pilate, "He made Himself the Son of God," you should have also accused Him of performing the works of Godhead, and made His mighty miracle-working power part of the charge. You should have shouted that a man who had been dead for three days rose again and came back to life at the mere command of the Savior. You should have brought forward the only child of the widow and the daughter of the leader of the synagogue. You should have recalled that Divine saying spoken to the widow's son: "Young man, I say to you, Arise," and to the girl: "Maiden, Arise." You should have also told Pilate that He gave sight to the blind and cleansed lepers of their leprosy, and that by a single word of command He calmed the storm of the angry sea and the assault of the raging waves, and whatever else Christ did. But they bury all this in the silence of ingratitude, and passing over those miracles by which Christ was shown to be God, they maliciously proceed to falsely state the paradox. And those miserable wretches cried out to a foreigner who had no knowledge of the Divine Scripture and saw that Jesus was a Man: "He made Himself the Son of God," though the inspired Scripture declared that the Word of God would visit the world in human form: "Behold, the Virgin shall be with child and shall bring forth a Son, and they shall call His Name Emmanuel," which means, when interpreted, "God with us." And what could that which was born of a virgin be but a man, like us in bodily appearance and physis? But besides being Man, He was also truly God.

As the Law, then, orders that the man who is convicted of blasphemy should be rewarded with death, they say that Christ is subject to the penalty, for that He made Himself the Son of God. We ought to bear in mind where, and in what sense, this was said by Christ. At the pool that was called after the sheep-gate, He healed the impotent man of his long and grievous infirmity on the Sabbath-day. And the Jews, when they ought to have marvelled at the wonders that He wrought, were, on the contrary, offended at His breaking the Sabbath, and for that reason only railed against Him. Then Christ answered, and said: My Father worketh even until now, and I work; and thereupon says the Evangelist: For this cause therefore the Jews persecuted Jesus, because He not only brake the Sabbath, but also called God His own Father, making Himself equal with God. The Jews, then, were offended when Christ called the Lord of all His Father; and then He made this most mild reply to them, saying: It is written in your Law, I said, Ye are gods, and are all sons of the Most High. If he called them gods unto whom the Word of God came (and the Scripture cannot be broken), say ye of Him Whom the Father sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God? But the people of the Jews, remembering none of these things, make the truth a charge against the truth; and because Christ said what was in fact the truth, they assert that He is worthy of death. Here I will make use of the Prophet's words: How do ye say, We are wise, and the Law of the Lord is with us? For would it not have been right, either first to ascertain by the strictest scrutiny Who Christ was, and whence He came; and if He had been convicted of falsehood, then, very justly, to pass sentence upon Him, or if He spoke the truth, to worship Him? Why, then, did you Jews give up searching and satisfying yourselves by Holy Writ, and betake yourselves to making a mere outcry against Him? and why made you what was in fact the truth, the ground for accusation? You ought, when you said unto Pilate: He made Himself the Son of God, to have charged Him also with the works of Godhead, and to have made His mighty wonder-working power a count in the indictment; you ought to have cried out thereafter, that a man who had been three days dead, rose again, and came back to life at the mere bidding of the Saviour; you ought to have brought forward the only child of the widow, and the daughter of the leader of the synagogue; you ought to have called to mind that Divine saying, spoken unto the son of the widow: Young man, I say unto thee, Arise; and to the damsel: Maiden, Arise. You ought, besides, to have told Pilate, that He gave sight to the blind, and cleansed the lepers of their leprosy; and also, that by a single word of command He calmed the storm of the angry sea, and the onslaught of the raging billows; and whatever else Christ did. All this, however, they bury in the silence of ingratitude, and passing over those miracles whereby Christ was seen to be God, in malice they proceed to basely state the paradox; and, miserable wretches that they were, they cried out to a foreigner, who had no knowledge of the Divine Scripture, and saw that Jesus was a Man: He made Himself the Son of God; though the inspired Scripture declared that the Word of God should visit the world in human form: Behold, the Virgin shall be with child, and shall bring forth a Son, and they shall call His Name Emmanuel; which is, being interpreted, God with us. And what could that which was born of a virgin be but a man, like unto us in bodily appearance and nature? But, besides being Man, He was also truly God.

When Pilate heard this statement, he became even more afraid. He went back into the palace and said to Jesus, "Where are You from?" But Jesus did not give him an answer.

8, 9 When Pilate therefore heard this saying, he was the more afraid; and he entered into the palace again, and saith unto Jesus, Whence art Thou? But Jesus gave him no answer.

The malicious plan of the Jews had a result they hardly expected. They wanted to build up the charges against Christ by saying that He had dared to sin against the Person of God Himself. But the serious nature of the accusation itself made Pilate more cautious, and he became even more alarmed and more concerned about Christ than before. He questioned Him more carefully about what He was and where He came from. I think he did not disbelieve that though He was a Man, He might also be the Son of God. This idea and belief of his did not come from Holy Scripture, but from the mistaken notions of the Greeks. Greek myths call many men demigods and sons of gods. The Romans, who were even more superstitious in such matters, gave the title of god to the more distinguished of their own emperors, and set up altars to them, assigned them shrines, and placed them on pedestals. Therefore Pilate was more earnest and anxious than before in his inquiry about who Christ was and where He came from. But He, Scripture says, answered him not a word, remembering, I suppose, what He Himself had said to him: Everyone who is of the truth hears My voice. And how could Pilate, a worshipper of idols, have listened to the voice of the Savior when He said that He was Truth and the Child of truth? And how could he have at all received and honored the name of truth, when he immediately ridiculed it and said, What is truth? because he still worshipped false gods and was buried in the darkness of their deceitfulness?

The malicious design of the Jews had a result they little expected. For they wished to pile up the indictment against Christ, by saying that He had ventured to sin against the Person of God Himself. But the weighty character of the accusation itself increased Pilate's caution, and he was the more oppressed with alarm, and more careful concerning Christ than before, and questioned Him the more particularly, what He was, and whence He came; not disbelieving, as I think, that though He was a Man, He might be also the Son of God. This idea and belief of his, was not derived from Holy Writ, but the mistaken notions of the Greeks; for Greek fables call many men demi-gods, and sons of gods. The Romans, too, who in such matters were still more superstitious, gave the name of god to the more distinguished of their own monarchs, and set up altars to them, and allotted them shrines, and put them on pedestals. Therefore Pilate was more earnest and anxious than before, in his inquiry Who Christ was, and whence He came. But He, the Scripture saith, answered him not a word, remembering, I suppose, what He Himself had said unto him: Every one that is of the truth, heareth My voice. And how could Pilate, a worshipper of idols, have hearkened to the voice of the Saviour, when He said that He was Truth, and the Child of truth? And how could he at all have received and honoured the name of truth, who at once ridiculed it, and said, What is truth? because he still worshipped false gods, and was buried in the darkness of their deceitfulness?

Pilate thought this silence was the silence of a madman. Therefore, he brandished over Him, so to speak, the rod of his official authority, and thought he could compel Him through fear, against His will, to give a useless answer. For he says that nothing could prevent him from leaning in whichever direction he wished, either to punish Him or to show mercy toward Him, and that there was nothing to divert him or force him to give a verdict against his will, since the fate of the accused rested with him alone. He rebukes Him, therefore, as though he felt insulted by this ill-timed silence, and to that extent his anger was sharpened against Him. For he did not perceive at all the hidden meaning of Christ's silence. Notice here the precise fulfillment of what was foretold by the voice of the Prophet: He was brought as a lamb to the slaughter; and as a sheep before her shearers is dumb, so He openeth not His mouth. In His humiliation His judgment was taken away. This is what the blessed Isaiah says, and the Psalmist also, taking on the Person of Christ, says in the Spirit: I have kept My mouth with a bridle, while the wicked congregated themselves before Me. I was dumb, and humbled Myself, and kept silence from good words. By good words, curses must be understood. For Holy Scripture customarily speaks euphemistically on such occasions when reference is made to the Person of God Himself.

Pilate thought this silence the silence of a madman. Therefore, he stretches over Him, as it were, the wand of his official power, and thought that he could induce Him by fear, against His Will, to return a fruitless answer. For he says that nothing could hinder his inclining whichever way he chose, either to punish Him, or to take compassion upon Him; and that there was nothing to turn him aside, to give a verdict against his will, with whom alone rested the fate of the accused. He rebukes Him, therefore, as though he felt himself insulted by untimely silence, and, so far as that went, his indignation were whetted against Him. For he perceived not at all the hidden meaning of Christ's silence. Observe here the accurate fulfilment of that which was foretold by the voice of the Prophet: He was brought as a lamb to the slaughter; and as a sheep before her shearers is dumb, so He openeth not His mouth. In His humiliation His judgment was taken away. Thus saith the blessed Isaiah, and the Psalmist also, assuming the Person of Christ, saith in the Spirit: I have kept My mouth with a bridle, while the wicked congregated themselves before Me. I was dumb, and humbled Myself, and kept silence from good words. By good words, curses must be understood. For it is usual with Holy Scripture to speak euphemistically on such occasions, when reference is made to the Person of God Himself.

He does not reveal more clearly what He was, where He came from, or who His Father was. Indeed, He does not allow us to waste the word of revelation by giving it to hostile ears, saying: Give not that which is holy unto the dogs, neither cast your pearls before the swine. When Pilate was flaunting his official power before Him and foolishly claiming that he could completely determine His fate according to his own will and pleasure, Christ very appropriately responds with a declaration of His own power and might, and stops him short, so to speak, as he was boasting vainly and emptily against the glory of God. For truly, it would be no small disaster if anyone should suppose that Christ could be dragged against His will to suffer insult, and that the malice of the Jews conquered Him, who was truly God and proclaimed Sovereign of the universe by the holy and inspired writings. He has therefore removed this stumbling block from our path and cuts up such an error by the roots, so to speak, with the words: Except it were given thee from above. And when He says that power was given to Pilate from above, He does not mean that God the Father inflicted crucifixion upon His own Son against His will, but that the Only-begotten Himself gave Himself to suffer for us, and that the Father allowed the fulfillment of the mystery in Him. It is therefore plainly the consent and approval of the Father that is said to have been given here, and the pleasure of the Son is also clearly signified. For certainly the force of numbers could never have overcome the power of the Savior; we may easily see this from the numerous plots they laid against Him, which resulted in nothing but their conviction of having made an insolent attempt. They indeed desired to seize Him, as the Evangelist says; but He, going through the midst of them, went His way and so passed by. He says so passed by, meaning not cautiously or timidly or using the maneuvers that men use who wish to escape, but with His usual step, free from all alarm. For He hid Himself by His divine and ineffable might and then eluded the sight of His would-be murderers, for He did not wish to die yet, nor did He allow the passions of His persecutors to determine, without His consent, the hour of His peril. Therefore He says that by His own command and the consent of God the Father, power was given to Pilate so that he was enabled to accomplish the deeds which he did in fact venture to perform. For the nature of the Most High God is wholly invincible and cannot be subdued by anything that exists, for in Him the power of universal dominion necessarily exists. He accuses of the greater sin—that is, of greater sin against Himself—the traitor who brought Him to Pilate, and with great reason. For he was, so to speak, the source from which the impious crime against Him sprang, and also the gate through which it passed, while the judge was merely the minister to the crimes of others and so showed himself, by his ill-timed cowardice, a partaker in the iniquity of the Jews. Who then is the traitor, and to whom is the primary authorship of the charges to be referred? Surely to that most venal disciple, or rather traitor and destroyer of his own soul, and besides him, the crowd of the rulers and the people of the Jews; and though Christ attributes to them the greater part of the blame, He does not wholly acquit Pilate of complicity in guilt.

He makes no clearer revelation of what He was, or whence He came, or Who was His Father. Nor, indeed, does He suffer us to waste the word of revelation, by giving it to ears that are estranged, saying: Give not that which is holy unto the dogs, neither cast your pearls before the swine. When, then, Pilate was parading before Him his official power, and, in his folly, alleging that he could wholly determine His fate according to his mere will and pleasure, He very appropriately meets him with a declaration of His own power and might, and stops him short, as it were, as he was vaunting himself with vain and empty boasting against the glory of God. For, in truth, it were no small calamity that any should suppose that Christ could be dragged, against His Will, to suffer insult; and that the malice of the Jews vanquished Him, Who was truly God, and proclaimed Sovereign of the universe by the holy and inspired writings. He has, therefore, removed this stumblingblock from our path, and cuts up, as it were, such an error by the roots, by the words: Except it were given thee from above. And when He says, that power was given to Pilate from above, He does not mean that God the Father inflicted crucifixion upon His own Son, against His Will; but that the Only-begotten Himself gave Himself to suffer for us, and that the Father suffered the fulfilment of the mystery in Him. It is, then, plainly the consent and approval of the Father that is here said to have been given, and the pleasure of the Son is also clearly signified. For, no doubt the force of numbers could never have overcome the power of the Saviour; but we may easily see this from the numerous plots they laid against Him, which resulted in nothing but their being convicted of having made an insolent attempt. They, indeed, desired to seize Him, as the Evangelist says; but He, going through the midst of them, went His way, and so passed by. He says, so passed by, meaning, not cautiously, or with bated breath, or practising the manoeuvres that men do who wish to escape; but with his usual step, free from all alarm. For He hid Himself by His Divine and ineffable might, and then eluded the sight of His would-be murderers; for He did not wish as yet to die nor did He suffer the passions of His persecutors to determine, as it were, without His consent the hour of His peril. Therefore He says, that by His own command, and the consent of God the Father, power was given unto Pilate, so that he was enabled to accomplish the deeds which he did, in fact, venture to perform. For the nature of the Most High God is wholly invincible, and cannot be subdued by anything that exists; for in Him the power of universal dominion of necessity exists. He accuses of the greater sin—-that is, of greater sin against Himself—-the traitor that brought Him to Pilate; and with great reason. For he was, as it were, the source from which the impious crime against Him sprang, and also the gate through which it passed; while the judge was but the minister to the crimes of others, and so showed himself, by his ill-timed cowardice, a partaker in the iniquity of the Jews. Who, then, is the traitor, and to whom is the prime authorship of the charges to be referred? Surely, to that most venal disciple, or rather traitor and destroyer of his own soul; and besides him, the crowd of the rulers and the people of the Jews; and though Christ attributes to them the greater part of the blame, He does not acquit Pilate wholly of complicity in guilt.

Upon this, Pilate tried to release Him, but the Jews shouted out, saying, "If you release this man, you are not Caesar's friend. Everyone who makes himself a king speaks against Caesar."

12 Upon this Pilate sought to release Him: but the Jews cried out, saying, If thou release this Man, thou art not Caesar's friend: everyone that maketh himself a king speaketh against Caesar.

The outcry of the Jews filled Pilate with panic, sharpened his caution, and made him hesitate before putting Him to death. They shouted that this very prisoner had made Himself the Son of God—the same man Pilate had been most eager to release from all danger and to clear of every false charge, having this fear in his heart. The Israelites saw this and returned to their original lie, saying that Jesus had courted the people, violated Caesar's authority, and, as far as His power allowed, had waged war against Roman rule, because He had made Himself a king. See how strenuous and passionate was the effort of His accusers against Him! First, they cried out together, miserable wretches that they were, and claimed that He had dared to attack Caesar's authority. But when they did not achieve much success, since Christ declared that His Kingdom was not an earthly kingdom, they brought before Pilate, who sat on a Roman tribunal, the charge of His offense against God Himself, saying: He made Himself the Son of God. The villains thought they could thereby provoke Pilate to reckless anger and give him the courage to condemn the Savior to death, presenting His action as a sign of His piety toward God. But when their malicious attempt proved futile, they returned once more to the charge they had first presumed to make, declaring that He had dared to attack Caesar's rule, and violently accusing the judge of taking up arms against Caesar's majesty if he did not agree to pass the sentence of proper condemnation upon Him Who, as they claimed, had spoken against Caesar by daring to take upon Himself, in any way, the title of King. Yet Caesar did not claim an empire in the heavens, such as that of which Christ was indeed the Lord, but an earthly and inferior empire, which itself had its foundation in the power of Christ. For through Him kings reign, according to Scripture, and monarchs rule over the earth. Therefore these most impious men did not restrain their tongues, but in their extreme hostility to God, attacked the glory of the Savior. The blessed Prophet Isaiah rightly rebuked them, saying: But draw near here, you sons of the sorceress, the seed of the adulterer and the whore. Against whom do you sport yourselves? Against whom do you make a wide mouth, and draw out the tongue? Are you not children of perdition, a lawless seed? For it was not against any mere man that they made their outcry, spoke with unbridled tongues, and practiced every sort of slander, but against their own Lord Himself, Who rules over all with the Father. Therefore they rightly became, and truly are, children of perdition, and a lawless seed.

The exclamation of the Jews afflicts Pilate with panic, and sharpens the keenness of his caution, and makes him pause before putting Him to death. For they shouted out, that that very prisoner had made Himself the Son of God, Whom Pilate had been most anxious to release from all danger, and to acquit of every false accusation, having this fear at heart. The Israelites saw this, and returned to their original falsehood, saying, that Jesus had courted the people, and transgressed against Caesar's power, and, so far as His power went, had waged war against the rule of Rome, for He had made Himself a king. See how laborious and passionate was the attempt of His accusers against Him! For, first of all, they cried out with one accord, miserable wretches that they were, and asserted that He had ventured to assail Caesar's power. But when they did not meet with much success, Christ declaring that His Kingdom was not an earthly kingdom, they alleged, even unto Pilate, who sat in a Roman tribunal, His offence against God Himself, saying: He made Himself the Son of God. For the villains thought that they could thereby spur Pilate to heedless wrath, and lend him courage to doom the Saviour to death, making His action a mark of His piety towards God; but when their malicious attempt proved unavailing, they once more recurred to the charge they had presumed to make at first, declaring that He had ventured to assail the rule of Caesar, and violently accusing the judge of taking up arms against Caesar's majesty, if he did not consent to pass the sentence of fitting condemnation upon Him Who, as they alleged, had spoken against Caesar, by daring to take upon Himself, in any shape, the title of King; though Caesar did not claim an empire in the heavens, such as that of which Christ was, indeed, the Lord, but an earthly and inferior empire, which itself had its root in the power of Christ. For through Him kings reign, according to the Scripture, and monarchs rule over the earth. Therefore these most impious men bridled not their tongues, but, in their excessive enmity to God, attacked the glory of the Saviour. Them did the blessed Prophet Isaiah justly rebuke, saying: But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore. Against Whom do ye sport yourselves? against Whom make ye a wide mouth, and draw out the tongue? Are ye not children of perdition, a lawless seed? For it was not against any mere man that they made their outcry, and spoke out with unbridled tongues, and practised every sort of calumny; but against their own Lord Himself, Who ruleth over all with the Father. Therefore rightly did they become, and are in truth, children of perdition, and a lawless seed,

When Pilate heard this, he brought Jesus out and sat down on the judgment seat at a place called the Pavement, or in Hebrew, Gabbatha. It was the day of preparation for the Passover, around the sixth hour. And he said to the Jews, "Look, here is your King!"

13, 14 When Pilate therefore heard this saying, he brought Jesus out, and sat down on the judgment-seat, at a place called the Pavement, but in Hebrew, Gabbatha. Now it was the preparation of the Passover: it was about the sixth hour. And he saith unto the Jews, Behold your King!

The Evangelist, in speaking this way, places the entire responsibility for shedding Christ's blood upon the Jews. He now clearly states that Pilate was nearly forced against his will by their opposition, so that he abandoned concern for justice and gave little thought to the consequences. Thus he was pulled into doing what Christ's murderers wanted, even though he had repeatedly told them plainly that Jesus had been found guilty of no crime at all—and this is what will make him liable to the worst penalties. By choosing to please a mob rather than honor the Just One, and by handing over an innocent man to the fury of the Jews, he will be convicted of impiety by his own words. He therefore ascends to his customary judgment seat, intending to pronounce a death sentence against Christ. The inspired Evangelist is moved to record for our benefit the day and hour, because of the resurrection itself and His three days' stay among the dead, so that the truth of our Lord's statement to the Jews might be evident: "For as Jonah was three days and three nights in the belly of the whale, so also shall the Son of Man be three days and three nights in the heart of the earth." The Roman ruler, from his judgment seat, points to Jesus and says, "Behold your King!" Either he was mocking the crowd and granting with a scornful smile the innocent blood to those who thirsted for it without cause, or perhaps he was throwing in the faces of the savage Jews the reproach that they could endure to see in such a terrible condition the one whom they themselves called and claimed to be King of Israel.

The Evangelist, when he thus speaks, throws the whole burden, as it were, of the charge of shedding Christ's blood upon the Jews. For he now clearly says, that Pilate was well-nigh overcome against his will by their opposition, so that he put away the thought of justice, and paid little heed to the consequence; and, therefore, he was dragged down to do the will of Christ's murderers, though he had often expressly told them, that Jesus had been found guilty of no fault at all, and it is this which will make Him subject to the worst of penalties. For, by preferring the pleasure of a mob to honouring the Just, and giving over a guiltless Man to the frenzy of the Jews, he will be convicted out of his own mouth of impiety. He ascends, therefore, to his usual judgment-seat, as about to pronounce sentence of death against Christ. The inspired Evangelist is induced to signify to our profit the day and hour, because of the resurrection itself, and His three days' sojourn among the departed, that the truth of our Lord's saying to the Jews might appear: For as Jonah was three days and three nights in the belly of the whale, so also shall the Son of Man be three days and three nights in the heart of the earth. The Roman ruler on his judgment-seat, pointing to Jesus, says: Behold your King! Either he was jesting with the multitude, and was granting, with a scornful smile, the innocent blood to those who thirsted for it without a cause, or, perhaps, he was casting in the teeth of the savage Jews the reproach that they endured to see in such evil plight Him Whom they themselves named and asserted to be King of Israel.

They repeat their old cry with the same fury and do not stop their lust for blood. They are not softened at all by the insults He had endured, nor moved to clemency by the outrages inflicted upon Him. Instead, they are driven to an even greater pitch of fury and beg that He who had raised the dead among them and shown Himself to be the worker of such marvels should be crucified. Pilate is deeply amazed at this, seeing that they declare with such vehemence that He who had acquired such eminence among them as to be considered the Son of God and King is not merely worthy of death, but deserves so cruel a fate, for crucifixion is the worst of deaths. The judge therefore turns their outcry into a charge and reproach against them, that they should desire the crucifixion of One who had stirred such great admiration by deeds so outstanding that they transcend anything on earth. For what is there that equals, or does not fall short of, the Son of God and King?

They reiterate their old cry with the same fury, and desisted not from their lust for blood, and were not softened at all by the insults He had endured, nor inclined to clemency by the outrages inflicted upon Him; but were rather goaded to a greater pitch of fury, and intreat that He Who had raised the dead in their midst, and shown Himself the worker of such marvels, should be crucified; at which Pilate was sore amazed, seeing that they declared with such vehemence, that He, Who had acquired such eminence among them as to be deemed the Son of God, and King, was not merely worthy of death, but that He deserved so cruel a fate, for crucifixion is the worst of deaths. The judge, therefore, makes their outcry a charge and reproach against them, that they should be desirous that He should be crucified, Who had excited so great admiration by deeds which were so pre-eminent as to transcend anything on earth. For what is there that is equal to what does not fall short of the Son of God, and King?

Because of this, God's beloved Israel rejected him and turned away from their loyalty. As Moses said, they abandoned the God who was their Father and forgot the Lord their helper. Look at how he turned his attention to a prostitute, as Scripture says, refused to feel shame, disowned his own glory, and denied his Lord. God accused Israel of this very offense long ago, speaking through the prophet Jeremiah: "Cross over to the coasts of Cyprus and look, send to Kedar and observe carefully whether the nations change their gods, even though they are not really gods; but my people have exchanged their glory." And again: "The heavens were shocked at this and were utterly horrified, says the Lord; for my people have committed two evils: they have forsaken me, the fountain of living waters, and have dug out cisterns for themselves, cracked cisterns that cannot hold water." While other nations throughout the entire world held tightly to the deception of their idols and firmly maintained allegiance to the gods they considered such, and did not easily undergo a change of faith or readily alter their manner of worship, the Israelites turned away and attached themselves to Caesar's empire, rejecting God's rule. Therefore, quite justly, they were handed over into Caesar's power, and having initially accepted his rule, they later brought terrible destruction upon themselves and experienced exile from their homeland, the sufferings of war, and those disasters that befell them which could not be remedied.

Hereupon the well-beloved Israel spurned his God, and started aside from his allegiance, and, as Moses said, abandoned the God that was his Father, and remembered not the Lord his helper. For see how he turned his eyes upon an harlot, according to the Scripture, refused to be ashamed, disowned his own glory, and denied his Lord. Of this very charge God accused Israel of old, speaking by the mouth of Jeremiah: For pass over the isles of Chittim, and send unto Kedar, and see whether the nations change their gods, who are yet no gods; but My people have changed their glory. And again: The heavens were astonished thereat, and were horribly afraid, saith the Lord; for My people have committed two evils: they have forsaken Me the fountain of living waters, and have hewed them out cisterns, broken cisterns, that hold no water. For while other nations throughout the whole world clung fast to the deceitfulness of their idols, and steadfastly adhered to the gods whom they so deemed, and did not readily undergo a change of faith, nor easily alter their form of worship, the Israelites started aside, and joined themselves to the empire of Caesar, and cast off the rule of God. Therefore, very justly, were they given over into Caesar's hands, and, having at first welcomed his rule, afterwards brought themselves to grievous ruin, and underwent expulsion from their country, and the sufferings of war, and those irremediable calamities that befell them.

Notice also how precisely the writer records this detail. He does not say the people started this godless cry, but rather their rulers. He says the chief priests cried out, consistently showing that the multitude was dragged down the cliff and fell into the pit of destruction by submissively following their leaders. The chief priests bear the penalty not only for losing their own souls, but also for being the leaders and accountable guides who led the people under them into this fatal bloodshed. The prophet also rebuked them, saying: Because you have been a snare to the watchtower, and like a net spread out on Tabor, which those who catch prey have stretched out. By the watchtower the prophet means the multitude who were subject to them, who were positioned, so to speak, to observe their rulers' conduct and pattern their own after it. This is why the leading men of the people are called watchmen in Holy Scripture. The chief priests themselves, then, were a snare and a net to the watchtower, for they both started this denial and also led all the rest to cry: We have no king but Caesar. These wretched men dared to say this, even though God the Father, through the prophet's mouth, predicted the Savior's coming and proclaimed: Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your King comes to you: He is just, and bringing salvation; lowly, and riding upon a donkey, and upon a colt, the foal of a donkey. These same men who had once brought Jesus into Jerusalem riding on a donkey and honored Him as God with enthusiastic praises, crying out together: Blessed is He who comes in the Name of the Lord! now cry out against Him, accusing Him only of attacking Roman rule and shaking off the yoke of God's Kingdom from their necks. This was the obvious meaning of the cry: We have no king but Caesar. But we will find that even then it was the people who raised the shout for the Savior Christ, and that it was the chief priests who in their madness dared to make this exclamation, just as the other cries had come from them.

Observe, too, here the minuteness of the writer. For he does not say that the people started the impious cry, but rather their rulers. For he says: the chief priests cried out, everywhere pointing out, that it was through their submissively following their leaders that the multitude was carried down the precipice, and fell into the abyss of perdition. The chief priests incur the penalty, not merely as losing their own souls, but also as having been leaders and responsible guides of the people subject unto them, in the fatal shedding of blood; just as also the prophet rebuked them, saying: Because ye have been a snare unto the watch-tower, and as a net stretched out upon Tabor, which they who catch the prey have spread. The Prophet here means by the watch-tower the multitude, who were subject unto them, who were arrayed, as it were, to observe the conduct of their rulers, and to conform their own to it. And, therefore, the leading men of the people are called watchmen in Holy Writ. The chief priests themselves, then, were a snare and a net unto the watch-tower; for they both started this denial, and also induced all the rest to cry: We have no king but Caesar. These miserable men presumed so to say, though God the Father, by the mouth of the Prophet, predicted the coming of the Saviour, and cried out: Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt, the foal of an ass. These men, who had once brought Jesus into Jerusalem riding upon an ass, and honoured Him as a God with blind praises, with one accord, for they cried: Blessed is He that cometh in the Name of the Lord! now make an outcry against Him, accusing Him only of attacking the Roman rule, and shaking off, as it were, the yoke of the Kingdom of God from their necks. For this was the plain meaning of the cry: We have no king but Caesar. But we shall find that then, too, it was the people that raised the shout for the Saviour Christ, and that it was the chief priests who presumed in their madness to make this exclamation, just as the others had proceeded from them.

Pilate from this point on allows the Jews, in their unbridled resentment, to run to all lengths in lawlessness. He strips himself of the authority proper to a judge and allows their uncontrolled passions finally to take their course without reproof, permitting them to crucify One who was wholly guiltless and who received this monstrous condemnation merely because He said He was the Son of God. One must lay the whole guilt of the impious crime at the door of the Jews, and rightly and justly, I think, accuse them of being the prime movers in the act, for this impiety against Christ originated with them. Yet we cannot acquit Pilate of complicity in their iniquity, for he shared their responsibility, since when he could have delivered and rescued Him from the madness of His murderers, he not only refrained from releasing Him but even handed Him over to them for the very purpose that they might crucify Him.

Pilate henceforward permits the Jews, in their unbridled resentment, to run to all lengths in lawlessness; and, divesting himself of the power due unto a judge, suffers their uncontrolled passions at length to take their course unreproved, in allowing them to crucify One Who was wholly guiltless, and Who received this monstrous condemnation merely because He said He was the Son of God. One must lay the whole guilt of the impious crime at the door of the Jews; and rightly and justly, I think, accuse them of being the prime movers in the act, for with them originated this impiety against Christ. Yet we cannot acquit Pilate of complicity in their iniquity; for he shared their responsibility, inasmuch as when he might have delivered and rescued Him from the madness of His murderers, he did not merely refrain from releasing Him, but even gave Him up to them for the very purpose, that they might crucify Him.

They took Jesus therefore. And He went out, bearing the cross for Himself, to the place called the place of a skull, which is called in Hebrew, Golgotha, where they crucified Him, and with Him two others, one on either side, and Jesus in the middle.

16, 17, 18 They took Jesus therefore. And He went out, bearing the Gross for Himself, unto the place called the place of a skull, which is called in Hebrew, Golgotha: where they crucified Him, and with Him two others, on either side one, and Jesus in the midst.

They led away to death the Author of Life, and this was done for our sake. By God's power and incomprehensible Providence, Christ's death brought about an unexpected reversal. His suffering was set as a trap for the power of death, and the Lord's death became the source of humanity's renewal in incorruption and newness of life. Bearing the Cross on His shoulders, on which He was about to be crucified, He went out. His sentence was already fixed, and though innocent, He underwent the sentence of death for our sake. In His own Person, He bore the sentence that the Law had rightly pronounced against sinners. For He became a curse for us, according to Scripture: "Cursed is everyone who hangs on a tree." And we are all accursed, for we cannot fulfill God's Law. "In many things we all stumble," and human nature is very inclined to sin. Since God's Law also says, "Cursed is he who does not continue in all things written in the book of this Law, to do them," the curse belongs to us and not to others. Those who can be charged with breaking the Law and who are very prone to stray from its commandments surely deserve punishment. Therefore, He who knew no sin was made accursed for our sake, so that He might free us from the old curse. For the God who is above all was all-sufficient, dying for all and by the death of His own Body purchasing the redemption of all mankind.

They lead away, then, to death the Author of Life; and for our sakes was this done, for by the power and incomprehensible Providence of God, Christ's death resulted in an unexpected reversal of things. For His suffering was prepared as a snare for the power of death, and the death of the Lord was the source of the renewal of mankind in incorruption and newness of life. Bearing the Cross upon His shoulders, on which He was about to be crucified, He went forth; His doom was already fixed, and He had undergone, for our sakes, though innocent, the sentence of death. For, in His own Person, He bore the sentence righteously pronounced against sinners by the Law. For He became a curse for us, according to the Scripture: For cursed is everyone, it is said, that hangeth on a tree. And accursed are we all, for we are not able to fulfil the Law of God: For in many things we all stumble; and very prone to sin is the nature of man. And since, too, the Law of God says: Cursed is he which con-tinueth not in all things that are written in the book of this Law, to do them, the curse, then, belongeth unto us, and not to others. For those against whom the transgression of the Law may be charged, and who are very prone to err from its commandments, surely deserve chastisement. Therefore, He That knew no sin was accursed for our sakes, that He might deliver us from the old curse. For all-sufficient was the God Who is above all, so dying for all; and by the death of His own Body, purchasing the redemption of all mankind.

The Cross that Christ carried was not due to anything He deserved, but was the cross that awaited us and was owed by us because of our condemnation under the Law. Just as He was counted among the dead not for Himself but for our sake, so that we might find in Him, the Author of everlasting life, the One who subdued the power of death, so too He took upon Himself the Cross that was our due, taking upon Himself the condemnation of the Law. This was done so that the mouth of all lawlessness might be stopped from then on, according to what the Psalmist says—the Sinless One suffered condemnation for the sin of all. And what Christ did will be of great benefit to our souls—I mean, as an example of true courage in serving God. For we cannot successfully achieve perfection in all virtue and complete union with God in any other way except by placing our love for Him above earthly life and eagerly fighting for the truth when circumstances call us to do so. Moreover, our Lord Jesus Christ says: "Everyone who does not take up his cross and follow after Me is not worthy of Me." And taking up the Cross means, I think, nothing other than saying farewell to the world for God's sake and choosing, if the opportunity comes, the hope of future glory over bodily life. But our Lord Jesus Christ is not ashamed to bear the Cross that is our due and to suffer this disgrace out of love for us, while we, poor wretches that we are, whose mother is the senseless earth beneath our feet and who have been brought into being out of nothing, sometimes do not even dare to touch the edge of suffering in God's service. Instead, if we have anything to endure in Christ's service, we immediately consider the shame unbearable. Shrinking from the mockery of our adversaries and those who sit in the seat of scoffers as though it were something cursed, and preferring to God's pleasure this worthless and badly timed craving for reputation, we fall sick with the disease of disdainful arrogance, which is, so to speak, the mother of all evils. In this way we make ourselves subject to the charge that the servant is above his lord and the disciple above his master, and we think and act accordingly. Alas for this serious sickness, which always lies across our path in some strange form and leads us astray from pursuing what is right!

The Cross, then, that Christ bore, was not for His own deserts, but was the cross that awaited us, and was our due, through our condemnation by the Law. For as He was numbered among the dead, not for Himself, but for our sakes, that we might find in Him, the Author of everlasting life, subduing of Himself the power of death; so also, He took upon Himself the Cross that was our due, passing on Himself the condemnation of the Law, that the mouth of all lawlessness might henceforth be stopped, according to the saying of the Psalmist; the Sinless having suffered condemnation for the sin of all. And of great profit will the deed which Christ performed be to our souls—-I mean, as a type of true manliness in God's service. For in no other way can we triumphantly attain to perfection in all virtue, and perfect union with God, save by setting our love toward Him above the earthly life, and zealously waging battle for the truth, if occasion calls us so to do. Moreover, our Lord Jesus Christ says: Every man that doth not take his cross and follow after Me, is not worthy of Me. And taking up the Cross means, I think, nothing else than bidding farewell to the world for God's sake, and preferring, if the opportunity arise, the hope of future glory to life in the body. But our Lord Jesus Christ is not ashamed to bear the Cross that is our due, and to suffer this indignity for love towards us; while we, poor wretches that we are, whose mother is the insensate earth beneath our feet, and who have been called into being out of nothing, sometimes do not even dare to touch the skirt of tribulation in God's service; but, if we have anything to bear in the service of Christ, at once account the shame intolerable, and shrinking from the ridicule of our adversaries, and those who sit in the seat of the scornful, as an accursed thing, and preferring to God's pleasure this paltry and ill-timed craving for reputation, fall sick of the disease of disdainful arrogance, which is the mother, so to say, of all evils, and so make ourselves subject to the charge. For thus is the servant above his lord, and the disciple above his master, and thinks and acts accordingly. Alas, for this grievous infirmity, which always in some strange shape lies athwart our path, and leads us astray from the pursuit of what is meet!

Call to mind also how the inspired Peter could not endure Christ's prophecy when He foretold His sufferings upon the Cross, for He said: Behold, we go up to Jerusalem, and the Son of Man is betrayed into the hands of sinners; and they shall crucify Him and kill Him. The disciple, not yet understanding the mysterious ways of God's providence, though he was God-loving and teachable, was moved by his scruples to exclaim: Be it far from You, Lord; this shall never happen to You. What did Christ answer? Get behind Me, Satan; you are a stumbling block to Me, for you are not thinking of the things of God, but the things of men. But we may gain no small profit from this, for we shall know that when the occasion calls us to show courage in God's service, and we are compelled to endure the conflicts that follow for virtue's sake—yes, even if those who honor and love us most try to hinder us from doing anything that may establish virtue, claiming perhaps our resulting dishonor among men, or arguing from some worldly motive—we must not yield. For they are then in no way unlike Satan, who loves and is always accustomed to cast stumbling blocks in our path through various deceits, and sometimes through smooth words, so as to turn away from the pursuit of what is right the person who is driven to it by the spirit of piety. And I think Christ meant something like this when He said: If therefore your right eye causes you to stumble, pluck it out and cast it from you. For that which does us injury is no longer our own, even though it is united to us by the bond of love, and though its connection with us is only its natural due.

Call to mind, too, how the inspired Peter could not endure Christ's prophecy, when He foretold His sufferings upon the Cross, for He said: Behold, we go up to Jerusalem, and the Son of Man is betrayed unto the hands of sinners; and they shall crucify Him, and kill Him. The disciple, not yet understanding the mysterious ways of God's providence, God-loving and teachable as he was, was moved by his scruples to exclaim: Be it far from Thee, Lord; this shall never be unto Thee. What answered Christ? Get thee behind Me, Satan; thou art a stumblingblock unto Me: for thou mindest not the things of God, but the things of men. But we may hence derive no small profit, for we shall know, that when occasion calls us to exhibit courage in God's service, and we are compelled to endure conflicts that ensue for virtue's sake; yea, even if they who honour and love us best strive to hinder us from doing anything that may tend to stablish virtue, alleging, it may be, our consequent dishonour among men, or from some worldly motive, we must not yield. For they, then, are in nowise unlike Satan, who loves and is ever wont to cast stumblingblocks in our path by divers deceits, and sometimes by smooth words, so as to divert from the pursuit of what is meet, the man who is urged thereto by the spirit of piety. And methinks Christ meant something like this, when He said: If, therefore, thy right eye causeth thee to stumble, pluck it out, and cast it from thee. For that which does us injury is no longer our own, even though united to us by the bond of love, and though its connexion with us be but its natural desert.

Two robbers were crucified together with Christ, and this was due to the malice of the Jews. They wanted to emphasize the dishonor of our Savior's death, so they placed the just Man under the same condemnation as those who had broken the Law. We can understand the condemned criminals who hung beside Christ as symbols of the two nations that were soon to be brought into close contact with Him—I mean the children of Israel and the Gentiles. And why do we take condemned criminals as the type? Because the Jews were condemned by the Law, since they were guilty of transgressing it, and the Greeks by their idolatry, since they worshiped the creature more than the Creator.

Two robbers were crucified together with Christ, and this was owing to the malice of the Jews. For, as though to emphasize the dishonour of our Saviour's death, they involved the just Man in the same condemnation as the transgressors of the Law. And we may take the condemned criminals, who hung by Christ's side, as symbolical of the two nations who were shortly about to be brought into close contact with Him, I mean the children of Israel and the Gentiles. And why do we take condemned criminals as the type? Because the Jews were condemned by the Law, for they were guilty of transgressing it; and the Greeks by their idolatry, for they worshipped the creature more than the Creator.

In another way, those who are united with Christ are also crucified with Him. By enduring what amounts to death to their old way of life in the flesh, they are transformed into a new life according to the Gospel. Indeed, Paul said: "And they that are of Christ Jesus have crucified the flesh, with the passions and the lusts thereof." Again, speaking of himself in words that apply to all people, he wrote: "For I, through the Law, died unto the Law, that I might live unto God. I have been crucified with Christ: yet I live; and yet no longer I, but Christ liveth in me." He also urges the Colossians: "Wherefore, if ye died from the world, why do ye behave yourselves as though living in the world?" By becoming dead to worldly behavior, we are brought to the basic principles of conduct and life in Christ. Therefore, the crucifixion of the two robbers alongside Christ signifies to us, through that event, the bringing together of the two nations who are dying together with the Savior Christ, as it were. They do this by saying farewell to worldly pleasures, refusing to live any longer according to the flesh, and choosing instead to live with their Lord as much as possible by shaping their lives according to Him and consecrating them in His service. The meaning of this symbolic picture is not affected at all by the fact that the men who hung by His side were criminals. Before we believed in Christ, we were by nature children of wrath, and we were all condemned to death, as we said before.

And after another manner those who are united with Christ are also crucified with Him; for enduring, as it were, death to their old conversation in the flesh, they are reformed into a new life, according to the Gospel. Yea, Paul said: And they that are of Christ Jesus have crucified the flesh, with the passions and the lusts thereof; and again, speaking of himself in words applicable to all men: For I, through the Law, died unto the Law, that I might live unto God. I have been crucified with Christ: yet I live; and yet no longer I, but Christ liveth in me. And he exhorts also the Colossians: Wherefore, if ye died from the world, why do ye behave yourselves as though living in the world? For, by becoming dead unto worldly conversation, we are brought to the rudiments of conduct and life in Christ. Therefore the crucifixion of the two robbers, side by side with Christ, signifies in a manner to us, through the medium of that event, the juxtaposition of the two nations, dying together, as it were, with the Saviour Christ, by bidding farewell to worldly pleasures, and refusing any longer to live after the flesh, and preferring to live with their Lord, so far as may be, by fashioning their lives according to Him, and consecrating them in His service. And the meaning of the figure is in no way affected by the fact, that the men who hung by His side were malefactors; for we were by nature children of wrath, before we believed in Christ, and were all doomed to death, as we said before.

This is, in fact, the bond against us which, as the inspired Paul says, the Lord nailed to His Cross, and through it led the principalities and powers in triumph as defeated enemies who had rebelled against His rule. And even if it was not Christ Himself who fixed the title on the Cross, but rather the associate and servant of the Jews, still, since He allowed it to be done, it is as if He is recorded as having written it with His own hand. And He triumphed over principalities through it. For it was visible to everyone who wanted to understand, pointing to Him who suffered for our sake and who was giving His life as a ransom for the lives of all. For all people on earth, having fallen into the trap of sin (for all have turned aside and all together have become corrupt, according to Scripture), had made themselves subject to the devil's accusation and were living a hateful and miserable life. And the title contained a handwriting against us—the curse that hangs over transgressors according to the Divine Law, and the sentence that was pronounced against all who violated those ancient ordinances of the Law, like Adam's curse, which was pronounced against all humanity because everyone alike broke God's decrees. For God's anger did not stop with Adam's fall, but He was also provoked by those who came after him and dishonored the Creator's decree; and the Law's condemnation of transgressors continued to extend over everyone. We were, then, cursed and condemned by God's sentence, through Adam's transgression and through breaking the Law given after him; but the Savior erased the handwriting against us by nailing the title to His Cross, which very clearly pointed to the death on the Cross that He underwent for the salvation of people who were under condemnation. For our sake He paid the penalty for our sins. For though He was One who suffered, yet He was far above any creature, as God, and more precious than the life of all. Therefore, as the Psalmist says, the mouth of all lawlessness was stopped, and the tongue of sin was silenced, no longer able to speak against sinners. For we are justified, now that Christ has paid the penalty for us; for by His stripes we are healed, according to Scripture. And just as the sin of our rebellion was completed through the Cross, so also through the Cross our return to our original state was achieved, and the acceptable recovery of heavenly blessings; Christ, as it were, gathering up into Himself, for us, the very source and origin of our weakness.

This is, in fact, the bond against us which, as the inspired Paul says, the Lord nailed to His Cross, and in it led in triumph the principalities and the powers as vanquished, and as having revolted from His rule. And if it were not Christ Himself that fixed the title on the Cross, but the fellow-worker and minister of the Jews, still, as He suffered it so to be, it is as though He were recorded as having inscribed it with His own Hand. And He triumphed over principalities in it. For it was open to the view of all who chose to learn, pointing to Him Who suffered for our sake, and Who was giving His Life as a ransom for the lives of all. For all men upon the earth, in that they have fallen into the snare of sin ( for all have gone aside, and have all together become filthy, according to the Scripture), had made themselves liable to the accusation of the devil, and were living a hateful and miserable life. And the title contained a handwriting against us—-the curse that, by the Divine Law, impends over the transgressors, and the sentence that went forth against all who erred against those ancient ordinances of the Law, like unto Adam's curse, which went forth against all mankind, in that all alike broke God's decrees. For God's anger did not cease with Adam's fall, but He was also provoked by those who after him dishonoured the Creator's decree; and the denunciation of the Law against transgressors was extended continuously over all. We were, then, accursed and condemned, by the sentence of God, through Adam's transgression, and through breach of the Law laid down after him; but the Saviour wiped out the handwriting against us, by nailing the title to His Cross, which very clearly pointed to the death upon the Cross which He underwent for the salvation of men, who lay under condemnation. For our sake He paid the penalty for our sins. For though He was One that suffered, yet was He far above any creature, as God, and more precious than the life of all. Therefore, as the Psalmist says, the mouth of all lawlessness was stopped, and the tongue of sin was silenced, unable any more to speak against sinners. For we are justified, now that Christ has paid the penalty for us; for by His stripes we are healed, according to the Scripture. And just as by the Cross the sin of our revolt was perfected, so also by the Cross was achieved our return to our original state, and the acceptable recovery of heavenly blessings; Christ, as it were, gathering up into Himself, for us, the very fount and origin of our infirmity.

Many of the Jews read this inscription because the place where Jesus was crucified was near the city, and it was written in Hebrew, Latin, and Greek.

20 This title therefore read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and in Latin, and in Greek.

We may note that it was very providential, the result of God's inexpressible purpose, that the title written included three inscriptions—one in Hebrew, another in Latin, and another in Greek. For it lay open to view, proclaiming the Kingdom of our Savior Christ in three languages, the most widely known of all, and bringing to the crucified One the firstfruits, so to speak, of the prophecy that had been spoken concerning Him. For the wise Daniel said that there was given to Him glory and a Kingdom, and all nations and languages shall serve Him; and similarly, the holy Paul teaches us, crying out that every knee shall bow—of things in heaven, and things on earth, and things under the earth—and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. Therefore the title proclaiming Jesus as King was, as it were, the true firstfruits of the confession of tongues. And in another sense, it exposed the impiety of the Jews, and virtually proclaimed openly to those who gathered to read it that they had crucified their King and Lord—spiritually blind wretches that they were, without any thought of love toward Him, and sunk in gross insensibility.

We may remark that it was very providential, and the fruit of God's inexpressible purpose, that the title that was written embraced three inscriptions —- one in Hebrew, another in Latin, and another in Greek. For it lay open to the view, proclaiming the Kingdom of our Saviour Christ in three languages, the most widely known of all, and bringing to the crucified One the first-fruits, as it were, of the prophecy that had been spoken concerning Him. For the wise Daniel said that there was given Him glory and a Kingdom, and all nations and languages shall serve Him; and, to like effect, the holy Paul teaches us, crying out that every knee shall bow; of things in heaven, and things on earth, and things under the earth; and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. Therefore the title proclaiming Jesus King was, as it were, the true firstfruits of the confession of tongues. And, in another sense, it accused the impiety of the Jews, and all but proclaimed expressly, to those who congregated to read it, that they had crucified their King and Lord, purblind wretches that they were, without thought of love toward Him, and sunk in crass insensibility.

The chief priests of the Jews therefore said to Pilate, "Do not write 'The King of the Jews,' but rather 'He said, I am King of the Jews.'" Pilate answered, "What I have written, I have written."

21, 22 The chief priests of the Jews therefore said to Pilate, Write not, The King of the Jews, but, that He said, I am King of the Jews. Pilate answered, What I have written, I have written.

The rulers of the Jews were upset by what was written on the inscription, and full of bitter hatred, they once again denied that Christ was King. In their great foolishness, they claimed He had never actually reigned or been accepted as King, but had simply used this expression. They did not realize that lying contradicts the nature of truth, and Christ is Truth. If He was shown to have given Himself this title, then He was indeed King of the Jews, as they themselves confirmed by their own words. Pilate refused their request to change the inscription, not agreeing to completely dishonor the glory of our Savior, surely because of God's ineffable will. For Christ's kingship was firmly established and beyond the reach of slander, even though the Jews would not accept it and tried to erase the confession of His glory.

The rulers of the Jews took ill the writing on the title, and, full of bitter hatred, once more denied the Kingship of Christ, and said in their great folly that He had never reigned in fact, nor been accepted as King, but had merely used this expression: not knowing that to lie is contrary to the nature of truth, and Christ is Truth. He was, then, King of the Jews, if He was proved to have given Himself this title, as they themselves also confirmed by their own words. And Pilate rejected their request that he should alter the inscription, not consenting in all things to do despite unto the glory of our Saviour, doubtless owing to God's Ineffable Will. For the Kingship of Christ was firmly rooted, and beyond the reach of calumny, though the Jews might not consent thereunto, and might strive to deface the confession of His glory.

When the soldiers had crucified Jesus, they took His garments and divided them into four parts, one part for each soldier. They also took the coat. The coat was seamless, woven in one piece from top to bottom. So they said to one another, "Let us not tear it, but cast lots for it to see who will get it." This happened so that the Scripture would be fulfilled which says, "They divided My garments among them, and for My clothing they cast lots." This is what the soldiers did.

23, 24 The soldiers therefore, when they had crucified Jesus, took His garments, and made four parts, to every soldier a part; and also the coat. Now the coat was without seam, woven from the top throughout. They said therefore one to another, Let us not rend it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled, which saith, They parted My garments among them, and upon My vesture did they cast lots. These things therefore the soldiers did.

The soldiers divided our Savior's garments among themselves, and this shows their brutal ferocity and inhuman character. It is the custom of executioners to remain unmoved by the suffering of condemned criminals, to obey orders sometimes with unnecessary harshness, to show a callous indifference to the fate of those who suffer, and to divide their garments among themselves as if this came to them by some legitimate and lawful right. They divided the separate garments into four portions, but kept the one coat whole and uncut. They chose not to tear it to pieces and make it completely useless, so they decided the matter by casting lots. For Christ could not lie, who spoke through the voice of the Psalmist: They divided My raiment among them, and upon My vesture did they cast lots. All these things were foretold for our benefit, so that by comparing the prophecies with the events, we might know who He is—the One of whom it was foretold that He would come for our sake in our likeness, and of whom it was expected that He would die for the salvation of all people. For no sensible person can suppose that the Savior Himself, like the foolish Jews, would strain out the gnat—that is, foretell a trivial detail about His sufferings, such as this mention of the dividing of His garments—and yet swallow the camel—that is, consider insignificant the great lengths to which the impious presumption of the Jews drove them. Rather, when He foretold these details, He also foretold the great event itself. First, so that we might know that, as He was by Nature God, He had perfect knowledge of the future. Second, so that we might believe that He was in fact the Messiah of prophecy, being led to knowledge of the truth by the many and great things fulfilled in Him.

The soldiers, then, divided our Saviour's garments among themselves, and this is indicative of their brutal ferocity and inhuman disposition. For it is the custom of executioners to be unmoved by the misery of condemned criminals, and to obey orders sometimes with unnecessary harshness, and to show a masculine indifference to the fate of the sufferers, and to divide their garments among themselves, as though the lot fell upon them by some sufficient and lawful reason. They divided, then, the dissevered garments into four portions, but kept the one coat whole and uncut. For they did not choose to tear it in pieces, and make it altogether useless, and so they decided it by casting lots. For Christ could not lie, Who thus spake by the voice of the Psalmist: They divided My raiment among them, and upon My vesture did they cast lots. All these things were foretold for our profit, that we might know, by comparing the prophecies with the events, what He is of Whom it was foretold that He should come for our sake in our likeness, and of Whom it was expected that He should die for the salvation of all men. For no man of sense can suppose that the Saviour Himself, like the foolish Jews, would strain out the gnat, that is, foretell a trifling detail concerning His sufferings, as in this mention of the partition of His raiment, and, as it were, swallow the camel, that is, think of no account the great lengths to which the impious presumption of the Jews carried them. Rather, when He foretold these details, He foretold also the great event itself; firstly, in order that we might know that, as He was by Nature God, He had perfect knowledge of the future; secondly, also, that we might believe that He was in fact the Messiah of prophecy, being led to the knowledge of the truth by the many and great things fulfilled in Him.

And if we should also explain another thought that occurs to us about the division of the garments—a thought that can do no harm and may possibly benefit those who hear it—I will speak as follows: Their division of the Saviour's garments into four parts, while keeping the coat undivided, is perhaps symbolic of the mysterious providence by which the four corners of the world were destined to be saved. For the four corners of the world divided among themselves, as it were, the garment of the Word, that is, His Body, which nevertheless remained indivisible. For though the Only-begotten is divided into small pieces, so far as individual needs are concerned, and sanctifies the soul of every person, along with his body, by His Flesh, yet He, being One, exists entirely in the whole Church in indivisible wholeness. For, as Saint Paul says, Christ cannot be divided. That this is the meaning of the mystery concerning Him, the Law dimly foreshadows. For the Law prescribed the taking of a lamb at the proper time, and the taking not of one lamb for every person, but of one for every house, according to the number of the household. For every person (if his household were too small) was to join with his neighbor who lived next to his house. And so the command was that many should have a share in one lamb. But in order that it might not appear, therefore, to be physically divided, by the flesh being separated from the bones and carried from house to house, the Law added the further instruction: In one house shall it be eaten: you shall not carry any of the flesh outside the house. For observe how, as I said just now, the Law ensured that many who might be in one household should have a share in one lamb, but also very carefully took great precautions that it should not appear physically divided, but should be found in its completeness and wholeness as one in all who partook of it, being at the same time divisible and indivisible. We must understand something similar regarding Christ's garments, for they were divided into four portions, but the coat remained undivided.

And if it behoves us also to declare another thought which strikes us with regard to the partition of the garments—-a thought which can do no harm, and may possibly do good to those who hear it—-I will speak as follows: Their division of the Saviour's garments into four parts, and retention of the coat in its undivided state, is perhaps symbolical of the mysterious providence whereby the four quarters of the world were destined to be saved. For the four quarters of the world divided, as it were, among themselves the garment of the Word, that is, His Body which yet remained indivisible. For though the Only-begotten be cut into small pieces, so far as individual needs are concerned, and sanctify the soul of every man, together with his body, by His Flesh; yet is He, being One, altogether subsistent in the whole Church in indivisible entirety; for, as Saint Paul saith, Christ cannot be divided. That such is the meaning of the mystery concerning Him, the Law dimly shadows forth. For the Law represented the taking of a lamb at the fitting time, and the taking, not of one lamb for every man, but of one for every house, according to the number of the household; for every man (if his household were too small) was to join with his neighbour that was next unto his house. And so the command was, that many should have a part in one lamb; but, in order that it might not appear, therefore, to be physically divided, by the flesh being dissevered from the bones, and taken from house to house, the Law laid down the further injunction: In one house shall it be eaten: ye shall not carry forth ought of the flesh abroad out of the house. For observe how, as I said just now, the Law took care that many who might be in one household should have a part in one lamb, but most carefully also took great precautions that it should not appear physically divided, but should be found in its completeness and entirety as one in all who partook of it, being, at the same time, divisible and indivisible. We must entertain some such view with regard to Christ's garments, for they were divided into four portions, but the coat remained undivided.

It does no harm to add that if someone chooses to view the coat that was woven from the top throughout and seamless as a representation of Christ's holy body—because it came into being without any connection or intercourse between man and woman, but was woven into its proper form by the effective working of the Spirit from above—this interpretation is worth accepting. We would surely be unwise to reject such speculation when it does no damage to the core elements of the faith and can actually produce benefit. Rather, we ought to commend it as the fruit of an excellent mindset.

And it can do no harm also to add, that if any man choose, by way of speculation, to look upon the coat that was woven from the top throughout, and seamless, as an illustration of Christ's holy Body, because It came into being without any connexion or intercourse of man with woman, but woven into its proper shape by the effective working of the Spirit from above, this view is worthy our acceptance. For such speculations as do no damage to the elements of the faith, but are rather fertile of profit, it would surely be ill-advised for us to reject; nay, we ought rather to commend them, as the fruit of an excellent disposition of mind.

This also the inspired Evangelist mentions to our profit, showing that none of the words of Holy Scripture fall to the ground. What do I mean by this? I will tell you. He presents the Lord's mother as standing by the Cross, and with her the rest, clearly weeping. For women are always prone to tears and very much inclined to lament, especially when they have good reason for shedding tears. What, then, led the blessed Evangelist to go into such detail, as to mention the women staying beside the Cross? His purpose was to teach us that, as was likely, the unexpected fate of our Lord was an offense to His mother, and that His exceedingly bitter death upon the Cross almost drove due reflection from her heart; and, besides this, the insults of the Jews and the soldiers also, who probably stayed by the Cross and mocked Him Who hung there, and who dared, in His mother's very sight, to divide His garments among themselves, had this effect. For, doubtless, some such train of thought as this passed through her mind: "I conceived Him That is mocked upon the Cross. He said, indeed, that He was the true Son of Almighty God, but it may be that He was deceived; He may have been mistaken when He said: I am the Life. How did His crucifixion come to pass? and how was He caught in the snares of His murderers? How was it that He did not prevail over the conspiracy of His persecutors against Him? And why does He not come down from the Cross, though He commanded Lazarus to return to life, and struck all Judaea with amazement by His miracles?" The woman, as is likely, not fully understanding the mystery, wandered astray into some such train of thought; for we shall do well to remember that the character of these events was such as to awe and subdue the most sober mind. And it is no marvel if a woman fell into such an error, when even Peter himself, the elect of the holy disciples, was once offended, when Christ in plain words instructed him that He would be betrayed into the hands of sinners, and would undergo crucifixion and death, so that he impetuously exclaimed: Be it far from Thee, Lord; this shall never be unto Thee. What wonder, then, if a woman's frail mind was also plunged into thoughts which betrayed weakness? And when we speak this way, we are not shooting at a venture, as some may suppose, but are led to suspect this by what is written concerning the mother of our Lord. For we remember that the righteous Simeon, when he received the infant Lord into his arms, after having blessed Him, and said: Now lettest Thou Thy servant depart, O Lord, according to Thy Word, in peace; for mine eyes have seen Thy salvation, he also said to the holy Virgin herself: Behold, this Child is set for the falling and rising up of many in Israel; and for a sign which is spoken against; yea, and a sword shall pierce through thine own soul, that thoughts out of many hearts may be revealed. By a sword he meant the keen pang of suffering, which would divide the woman's mind into strange thoughts; for temptations prove the hearts of those who are tempted, and leave them bare of the thoughts that filled them.

This also the inspired Evangelist mentions to our profit, showing herein also, that none of the words of Holy Writ fall to the ground. What do I mean by this? I will tell you. He represents, as standing by the Cross, His mother, and with her the rest, clearly weeping. For women are ever prone to tears, and very much inclined to lament, especially when they have abundant occasion for shedding tears. What, then, induced the blessed Evangelist to go so much into detail, as to make mention of the women as staying beside the Cross? His object was to teach us that, as was likely, the unexpected fate of our Lord was an offence unto His mother, and that His exceeding bitter death upon the Cross almost banished from her heart due reflection; and, besides the insults of the Jews, and the soldiers also, who probably stayed by the Cross and derided Him Who hung thereon, and who presumed, in His mother's very sight, to divide His garments among themselves, had this effect. For, doubtless, some such train of thought as this passed through her mind: "I conceived Him That is mocked upon the Cross. He said, indeed, that He was the true Son of Almighty God, but it may be that He was deceived; He may have erred when He said: I am the Life. How did His crucifixion come to pass? and how was He entangled in the snares of His murderers? How was it that He did not prevail over the conspiracy of His persecutors against Him? And why does He not come down from the Cross, though He bade Lazarus return to life, and struck all Judaea with amazement by His miracles?" The woman, as is likely, not exactly understanding the mystery, wandered astray into some such train of thought; for we shall do well to remember, that the character of these events was such as to awe and subdue the most sober mind. And no marvel if a woman fell into such an error, when even Peter himself, the elect of the holy disciples, was once offended, when Christ in plain words instructed him that He would be betrayed unto the hands of sinners, and would undergo crucifixion and death, so that he impetuously exclaimed: Be it far from Thee, Lord; this shall never be unto Thee. What wonder, then, if a woman's frail mind was also plunged into thoughts which betrayed weakness? And when we thus speak, we are not shooting at a venture, as some may suppose, but are led to suspect this by what is written concerning the mother of our Lord. For we remember that the righteous Simeon, when he received the infant Lord into his arms, after having blessed Him, and said: Now lettest Thou Thy servant depart, O Lord, according to Thy Word, in peace; for mine eyes have seen Thy salvation, he also said to the holy Virgin herself: Behold, this Child is set for the falling and rising up of many in Israel; and for a sign which is spoken against; yea, and a sword shall pierce through thine own soul, that thoughts out of many hearts may be revealed. By a sword he meant the keen pang of suffering, which would divide the mind of the woman into strange thoughts; for temptations prove the hearts of those who are tempted, and leave them bare of the thoughts that filled them.

When Jesus saw His mother and the disciple whom He loved standing nearby, He said to His mother, "Woman, look, your son!" Then He said to the disciple, "Look, your mother!" And from that moment, the disciple took her into his own home.

26, 27 When Jesus therefore saw His mother, and the disciple standing by, whom He loved, He saith unto His mother, Woman, behold thy Son! Then saith He to the disciple, Behold thy mother! And from that hour the disciple took her unto his own home.

He took thought for His mother, paying no attention to His own bitter agony, for His sufferings did not affect Him. He entrusted her to the care of the beloved disciple (this was John, the writer of this book), and instructed him to take her home and regard her as a mother. He also commanded His own mother to regard him as nothing less than her true son—by his tenderness and affection, fulfilling and taking the place of Him who was her Son by nature.

He took thought for His mother, paying no heed to His own bitter agony, for His sufferings affected Him not. He gave her into the charge of the beloved disciple (this was John, the writer of this book), and bade him take her home, and regard her as a mother; and enjoined His own mother to regard him as none other than her true son—-by his tenderness, that is, and affection, fulfilling and stepping into the place of Him, Who was her Son by nature.

But some misguided people have thought that when Christ spoke this way, He gave in to mere fleshly affection—away with such foolishness! Only a madman would fall into such a stupid error. What good purpose, then, did Christ accomplish by this? First, we answer that He wished to confirm the command on which the Law places so much emphasis. For what does the Mosaic ordinance say? "Honor your father and your mother, that it may be well with you." God's commandment to us did not stop with urging us to perform this duty, but threatened us with the extreme penalty of the Law if we chose to disregard it, and has placed sin against our physical parents on the same level as sin against God. For the Law that ordered the blasphemer to undergo the sentence of death, saying "Let him who blasphemes the Name of the Lord be put to death," also subjected to the same penalty the person who uses his licentious and unruly tongue against his parents: "He who curses father or mother shall surely be put to death." Since, then, the Lawgiver has ordained that we should pay such honor to our parents, surely it was right that this commandment should be confirmed by the approval of the Savior. And since the perfect form of every excellence and virtue first came into the world through Him, why should this virtue not be placed on the same footing as the rest? For surely, honor to parents is a very precious kind of virtue. And how could we learn that we ought not to treat lightly our love toward them, even when we are overwhelmed by a flood of intolerable calamities, except by the example of Christ first of all, and through Him? For the best person, surely, is one who remembers the holy commandments and is not diverted from the pursuit of duty in stormy and troubled times, and not only in peace and quietness.

But as some misguided men have thought that Christ, when He thus spake, gave way to mere fleshly affection —-away with such folly! to fall into so stupid an error is only worthy of a madman—-what good purpose, then, did Christ hereby fulfil? First, we reply, that He wished to confirm the command on which the Law lays so much stress. For what saith the Mosaic ordinance? Honour thy father and thy mother, that it may be well with thee. His commandment unto us did not cease with exhorting us to perform this duty, but threatened us with the extreme penalty of the Law, if we chose to disregard it, and has put sin against our parents after the flesh on a par with sin against God. For the Law which ordered that the blasphemer should undergo the sentence of death, saying: Let him that blasphemeth the Name of the Lord be put to death, also subjected to the same penalty the man who employs his licentious and unruly tongue against his parents: He that curseth father or mother shall surely be put to death. As, then, the Lawgiver hath ordained that we should pay such honour to our parents, surely it was right that the commandment thus proclaimed should be confirmed by the approval of the Saviour; and as the perfect form of every excellence and virtue through Him first came into the world, why should not this virtue be put on the same footing as the rest? For, surely, honour to parents is a very precious kind of virtue. And how could we learn that we ought not to lightly regard love toward them, even when we are overwhelmed by a flood of intolerable calamities, save by the example of Christ first of all, and through Him? For best of all, surely, is he who is mindful of the holy commandments, and is not diverted from the pursuit of duty in stormy and troublous times, and not in peace and quietness alone.

Moreover, was the Lord not right to care for His mother when she had stumbled over a rock of offence and her mind was in turmoil and confusion? Since He was truly God and could see into the movements of the heart and knew its secrets, how could He not know the thoughts about His crucifixion that were causing her such great distress at that moment? Knowing what was going on in her heart, He entrusted her to the disciple, the best of guides, who was able to explain the profound mystery fully and adequately. For the one who received her and gladly took her away was wise and learned in the things of God, ready to fulfill all the Savior's will concerning her.

Besides, also, was not the Lord, I say, right to take thought for His mother, when she had fallen on a rock of offence, and when her mind was in a turmoil of perplexity? For, as He was truly God, and looked into the motions of the heart, and knew its secrets, how could He fail to know the thoughts about His crucifixion, which were then throwing her into sore distress? Knowing, then, what was passing in her heart, He commended her to the disciple, the best of guides, who was able to explain fully and adequately the profound mystery. For wise and learned in the things of God was he who received and took her away gladly, to fulfil all the Saviour's Will concerning her.

After this, Jesus knew that everything was now finished. So that the Scripture might be fulfilled, he said, "I thirst." A container full of vinegar was sitting there, so they put a sponge full of the vinegar on a hyssop branch and brought it to his mouth.

28, 29 After this, Jesus, knowing that all things are now finished, that the Scripture might be accomplished, said, I thirst. There was set there a vessel full of vinegar: so they put a sponge full of the vinegar upon hyssop, and brought it to His mouth.

When the wickedness of the Jews had fully accomplished their impious crime against Christ, and when nothing remained to satisfy their savage cruelty, the flesh, at its final extremity, felt a natural craving, for it was parched by the various acts of violence and felt thirst. For pain is very likely to provoke thirst, consuming the body's natural moisture through excessive internal heat and burning the internal organs with the pangs of inflammation. It would have been easy for the Word, the Almighty God, to have freed His Flesh from this torment, but just as He willingly underwent His other sufferings, so He bore this also of His own will. Then He asked for something to drink. But they were so merciless and far removed from the love of God that instead of liquid to quench His thirst, they gave Him something to make it worse, and in performing what should have been an act of love, they committed a further act of impiety. For in responding at all to His request, were they not putting on the appearance of affection? But it was impossible that the inspired Scripture should ever lie, which put into the mouth of the Savior these words concerning them: They gave Me gall to eat, and when I was thirsty, they gave Me vinegar to drink.

When the iniquity of the Jews had fully wrought the impious crime against Christ, and when there was nothing left wanting to the perfect satisfaction of their savage cruelty, the flesh, at the last extremity, felt a natural craving, for it was parched by the various acts of outrage, and felt thirst. For pain is very apt to provoke thirst, spending the natural moisture of the body in excessive inward heat, and burning the inward parts with the pangs of inflammation. It would have been easy for the Word, the Almighty God, to have released His Flesh from this torment; but, just as He willingly underwent His other sufferings, so He bore this also of His own Will. Then He sought to drink; but so pitiless and far removed from the love of God were they, that, instead of liquid to quench His thirst, they gave Him something to aggravate it, and, in rendering the very service of love, committed a further act of impiety. For, in acceding at all to His request, were they not assuming the appearance of affection? But it was impossible that the inspired Scripture should ever lie, which put into the mouth of the Saviour these words concerning them: They gave Me gall to eat, and when I was athirst, they gave Me vinegar to drink.

The blessed Evangelist John says that they filled a sponge with vinegar, put it on hyssop, and brought it to Jesus. Luke doesn't mention any of these details but simply states that they brought him vinegar. Matthew and Mark say the sponge was put on a reed. Some people might think the holy Evangelists are contradicting each other, but no reasonable person should believe this. Instead, we should investigate and try to understand by every means available how this act of cruelty actually happened. The inspired Luke, then, ignoring the method by which the vinegar was brought, simply says in brief that vinegar was brought to Jesus when he was thirsty. There can be no question that the Evangelists would not have disagreed with each other about these minor and unimportant details when they are in such perfect harmony and agreement on all essential matters. So what is the difference between their accounts, and how can we resolve it? There is no doubt that many officers carried out this wicked crime against Christ—I mean the soldiers who brought him to the cross. Several of the Jews also participated in their cruelty, some putting the sponge on a reed, others on a stick of what is called hyssop (for hyssop is a kind of shrub), and gave Jesus this to drink. They did this, those spiritually blind wretches, to their own condemnation. For unknowingly they were proving themselves completely undeserving of compassion when they so completely abandoned mercy and humanity, and with unparalleled boldness competed with each other in wickedness alone. Therefore, through the prophet Ezekiel, God spoke to the mother of the Jews, meaning Jerusalem: As you have done, so it shall be done to you; your reward shall return upon your own head. And through Isaiah, to lawless Israel: Woe to the wicked! It shall be ill with him, for the reward of his hands shall be given him. This completed the full measure of all the crimes that had been committed against Christ. But here too we can find a profitable lesson. Through this we may understand that those who are God-loving in character and who are firmly rooted in the love of Christ will wage, as it were, a ceaseless war with those who are of a different spirit. Such people will not, even to their final breath, stop raging against them, preparing severe temptations for them from every direction and eagerly devising every sort of thing that may harm them. But just as the wicked never cease from troubling them, so also shall their courage be continually sustained. And just as their trials and the tribulation of temptation have no end, so also the blessedness of the saints shall have no end, and the joy of their state of glory shall remain forever, and world without end.

The blessed Evangelist John says that they filled a sponge with vinegar, and put it on hyssop, and so brought it. Luke makes no mention of anything of the kind, but merely declares that they brought Him vinegar. Matthew and Mark say that the sponge was put on a reed. Some may perhaps think there is a discrepancy in the accounts of the holy Evangelists; but no one who is right-minded will be so persuaded. We must rather try to search, and see by every means in our power, in what way the act of impiety was effected. The inspired Luke, then, disregarding the way in which the vinegar was brought, says, in brief, that vinegar was brought to Him when He was athirst. And there can be no question, that the Evangelists would not have disagreed with each other in these trifling and unimportant details, when, in all essential matters, they are in such perfect harmony and concord. What, then, is the difference between them? and of what treatment is it susceptible? There is no doubt, that the officers who executed the impious crime against Christ were many in number, I mean the soldiers who brought Him to the Cross; several also of the Jews shared in their cruelty, some putting the sponge on a reed, others on a stick of what is called hyssop—-for the hyssop is a kind of shrub—-and gave Jesus to drink of it; doing this, purblind wretches that they were, to their own condemnation. For, unawares, they were proving themselves utterly undeserv-ing of compassion, when they thus altogether discarded mercy and humanity, and with unparalleled audacity vied with each other in impiety alone. Therefore, by the mouth of the Prophet Ezekiel, God thus spake unto the mother of the Jews, I mean Jerusalem: As thou hast done, so shall it be done unto thee: thy reward shall return upon thine own head; and by the mouth of Isaiah, to lawless Israel: Woe unto the wicked! It shall be ill with him: for the reward of his hands shall be given him. This completed the measure of all the crimes that had been committed against Christ; but here, too, we may find a lesson to our profit. For hereby we may know that those who are of a God-loving temper, and who are firmly rooted in the love of Christ, shall wage, as it were, a ceaseless war with those who are of a different spirit; who will not, even to their latest breath, desist from raging against them, preparing for them severe temptations from every quarter, and eagerly devising every sort of thing that may hurt them. But, just as the wicked cease not from troubling them, so also shall their courage be continually sustained; and just as their trials, and the tribulation of temptation, have no abatement, so also the blessedness of the Saints shall have no end, and the joy of their state of glory shall remain for evermore, and world without end.

When this insult had been added to all the others, the Savior exclaimed, "It is finished," meaning that the full measure of the Jews' wickedness and their violent rage against Him was now complete. What had the Jews left untried, and what extreme cruelty had they not inflicted on Him? What kind of insult was left out, and what final act of outrage do they seem to have left undone? Therefore He rightly exclaimed, "It is finished," since the hour was already calling Him to preach to the spirits in hell. For He visited them so that He might be Lord of both the living and the dead, and for our sake He confronted death itself and experienced the common fate of all humanity—that is, according to the flesh—though being as God by Nature Life, so that He might plunder hell and make it possible for human nature to return to life. In this way He was proven to be the firstfruits of those who have fallen asleep and the firstborn from the dead, according to the Scriptures. He bowed His head, therefore, for as this normally happens to the dying when the sinews of the flesh slacken after the spirit or soul that held it together and sustained it has departed, the Evangelist used this expression. The expression "He gave up His Spirit" is also no different from commonly used language, for ordinary people use it to mean "his life was extinguished, and he died." But it is likely that the holy Evangelist deliberately and intentionally said "He gave up His Spirit" instead of simply saying "He died"—gave it up, that is, into the hands of God the Father, according to what He said: "Father, into Your hands I commend My Spirit." And for us, too, the meaning of this expression establishes a beginning and foundation of firm hope. For I think we ought to believe, and there is much basis for this belief, that the souls of Saints, when they leave their earthly bodies, are by God's generous mercy practically entrusted into the hands of a most loving Father, and they do not, as some unbelievers have claimed, linger around their tombs waiting for funeral offerings, nor are they, like the souls of sinful people, carried off to the place of endless torment, that is, to hell. Rather, they hasten into the hands of the Father of all by the new way that our Savior Christ has opened for us, for He entrusted His Soul into the hands of His Father so that we too, making this our anchor and being firmly rooted and grounded in this belief, might hold the bright hope that when we experience the death of the body, we will be in God's hands—indeed, in a far better condition than when we were in the flesh. Therefore the wise Paul also assures us that it is better to depart and be with Christ.

When this indignity had been added to the rest, the Saviour exclaimed, It is finished; meaning that the measure of the iniquity of the Jews, and of their furious rage against Him, was completed. For what had the Jews left untried, and what extremity of atrocity had they not practised against Him? For what kind of insult was omitted, and what crowning act of outrage do they seem to have left undone? Therefore rightly did He exclaim, It is finished, the hour already summoning Him to preach to the spirits in hell. For He visited them, that He might be Lord both of the living and the dead; and for our sake encountered death itself, and underwent the common lot of all humanity, that is, according to the flesh, though being as God by Nature Life, that He might despoil hell, and render return to life possible to human nature; being thus proved the firstfruits of them that are asleep, and the firstborn from the dead, according to the Scriptures. He bowed His head, therefore; for as this generally befalls the dying, through the slackening of the sinews of the flesh, when the spirit or soul that united and sustained it is fled, the Evangelist made use of this expression. The expression also, He gave up His Spirit, does not differ from language usually employed, for the vulgar use it as equivalent to "his life was extinguished, and he died." But it is probable that it was of set purpose, and advisedly, that the holy Evangelist, instead of saying simply, He died, said, He gave up His Spirit; gave it up, that is, into the hands of God the Father, according to the saying that He spake: Father, into Thy hands I commend My Spirit; and for us, also, the meaning of the expression lays down a beginning and foundation of firm hope. For, I think, we ought to believe, and for this belief there is much ground, that the souls of Saints, when they quit their earthly bodies, are, by the bountiful mercy of God, almost, as it were, consigned into the hands of a most loving Father, and do not, as some infidels have pretended, haunt their sepulchres, waiting for funeral libations; nor yet are they, like the souls of sinful men, conveyed to the place of endless torment, that is, to hell. Rather, do they hasten into the hands of the Father of all, by the new way which our Saviour Christ has prepared for us; for He consigned His Soul into the hands of His Father, that we also, making it our anchor, and being firmly rooted and grounded in this belief, might entertain the bright hope that when we undergo the death of the body, we shall be in God's hands; yea, in a far better condition than when we were in the flesh. Therefore, also, the wise Paul assures us that it is better to depart, and be with Christ.

When Jesus gave up His spirit, the temple veil was torn in two from top to bottom. The temple veil was made of fine linen, hanging down to the floor in the center of the temple. It concealed the inner part and allowed only the high priest to enter the innermost sanctuary. No one could simply enter the interior at will with unwashed feet and carelessly look upon the Holy of Holies. Paul shows us in his letter to the Hebrews how necessary this curtain was for making this division: For there was a tabernacle prepared; the first, which is called the Holy place. And after the second veil, the tabernacle, which is called the Holy of Holies, having a golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot holding the manna, and the tables of the covenant, and Aaron's rod that budded. But into the first tabernacle, he says, the priests go in, accomplishing the services; but into the second, the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people: the Holy Spirit this signifying, that the way into the Holy place has not yet been made manifest, while the first tabernacle is yet standing. There is no question that a veil hung at the very entrance of the temple. So Paul thought of the first tabernacle, which he called holy, for no one could claim that any part of the temple was not holy—anyone who said so would be lying, for it was all holy. After the first tabernacle came the veil between them, which is the second veil, separating the innermost part, that is, the Holy of Holies. But as blessed Paul said, the Spirit indicated through figures and types that the more fitting way the saints should walk had not yet been revealed, for the people were still kept at a distance and the first tabernacle was still standing. The way of life that Christ would give to those called by the Spirit to sanctification had not yet actually appeared to people, and the mystery concerning Him had not yet been made known, for the written commandment of the Law was still in force. Therefore the Law also placed the Jews in the outer court. The dispensation of the Law was like a porch and entrance hall leading to the teaching and life of the Gospel. One is merely a type, the other is the truth itself. The first tabernacle was indeed holy, for the Law is holy and the commandment righteous and good. But the innermost part of the temple was the Holy of Holies, for though those who participated in the righteousness of the Law were holy, they became even holier when they accepted faith in Christ and were anointed with the Holy Spirit of God. Therefore the righteousness of faith is greater than the righteousness of the Law, and by faith we are far more abundantly sanctified. This is why wise Paul says he gladly and readily suffered the loss of the righteousness that comes from the Law, so that he might gain Christ and be found in Him, not having a righteousness of his own, even that which is of the Law, but that which is through faith in Jesus Christ. Some fell backwards and, after running well for a time, were deceived. The Galatians were among these: after pursuing the righteousness which is of faith, they turned back to the commandment of the Law and returned to the way of life represented by types and figures. To them Paul gave the well-deserved rebuke: If you receive circumcision, Christ will profit you nothing. You are severed from Christ, you who would be justified by the Law; you are fallen away from grace. But to bring our explanation of this passage to a good and proper conclusion, we will simply repeat that the temple veil was torn in two from top to bottom. This signified that God was actually revealing the Holy of Holies and making the way into the innermost sanctuary open from then on to those who believe in Christ. The knowledge of the divine mysteries is now laid open before us—no longer veiled in the obscurity of the letter of the Law like a curtain, nor hidden by any covering from our search, nor protected against the intrusion of the mind's eye by types through which we could only see dimly. Rather, these mysteries are now seen in simplicity of faith; indeed, few words are enough to explain them. For the word is near you, says Paul, in your mouth and in your heart; that is, the word of faith which we preach: because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him from the dead, you will be saved: for with the heart man believes unto righteousness, and with the mouth confession is made unto salvation. Here is seen in its completeness the mystery of godliness toward God. But while Christ had not yet fought the battle for our salvation nor undergone the death of the flesh, the veil was still spread out, for the power of the commandment of the Law still prevailed. But when the wicked Jews in their presumption had completely exhausted their malice against Christ, and He had given up His spirit for our sake, and Emmanuel's sufferings were accomplished, the time had then come for the broad veil that had so long been spread out to be torn apart from then on—that is, the protection of the letter of the Law—and for the beautiful vision of the truth to lie bare and open before those who had been sanctified in Christ by faith. The veil was torn completely, for what other meaning can be given to the words from the top to the bottom? And why was this? It was because the revelation of the message of salvation was not partial, but our enlightenment concerning the divine mysteries was perfected by it. Therefore the Psalmist also said to God, in the voice of His new people: The hidden secrets of Your wisdom You have revealed to me. Furthermore, inspired Paul addresses believers in Christ this way: I thank my God always concerning you, for the grace which was given you in Christ Jesus; that in everything you were enriched in Him, in all utterance, and all wisdom, and all knowledge. The tearing of the veil, then, not in part but entirely throughout, signified that the worshipers of the Savior were about to be enriched in all wisdom, and in all knowledge, and in all utterance, clearly receiving the knowledge of the mystery concerning Him, undefiled and unclouded by any blemish or shadow. This is what is meant by the words from the top to the bottom. We say, then, that the most appropriate and fitting time for the revelation of the divine mysteries was the moment when the Savior laid down His life for us, when Israel rejected His grace and completely turned away from the love of God in his frenzy against Him and headstrong impiety. Anyone can see that the measure of their wrongdoings was complete when he learns that they persecuted even to death the Giver of Life.

And when He gave up the ghost, the veil of the temple was rent in twain, from the top to the bottom. The veil of the temple was of fine linen, let down to the floor of the centre of the temple, and shrouding the inner portion thereof, and allowing only the high priest to enter into the innermost shrine. For it was not in the power of any one at will to penetrate into the interior with unwashen feet, and carelessly to gaze upon the Holy of holies. How very necessary it was that this curtain should make this division, Paul shows us by his words in the Epistle to the Hebrews: For there was a tabernacle prepared; the first, which is called the Holy place. And after the second veil, the tabernacle, which is called the Holy of holies, having a golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot holding the manna, and the tables of the covenant, and Aaron's rod that budded. But into the first tabernacle, he says, the priests go in, accomplishing the services; but into the second, the high priest alone, once in the year, not without blood, which he offereth for himself, and for the errors of the people: the Holy Ghost this signifying, that the way into the Holy place hath not yet been made manifest, while as the first tabernacle is yet standing. For there can be no question, that a veil was let down at the very entrance of the temple. And so there came into his mind the first tabernacle, which he called holy; for no one could affirm that any part of the temple was not holy, or, if he did so, he would lie, for it was all holy. And after the first tabernacle came the veil which was betwixt, which is the second veil, separating the innermost portion, that is, the Holy of holies. But, as the blessed Paul said, the Spirit signified, by figures and types, that the more fitting way in which the Saints should tread had not yet been made manifest; for the people were still kept at a distance, and the first tabernacle was yet standing. For there had not, as yet, in fact, appeared unto men the manner of the life that Christ gave unto those who were called by the Spirit unto sanctification; and not yet had the mystery concerning Him been made manifest, for the written commandment of the Law was still in force. Therefore, also, the Law placed the Jews in the outer court. For the dispensation of the Law was, as it were, a porch and vestibule leading unto the teaching and life of the Gospel. For the one is but a type, the other is the truth itself. The first tabernacle was, indeed, holy, for the Law is holy, and the commandment righteous and good; but the innermost portion of the temple was the Holy of holies, for though the men who partook of the righteousness of the Law were holy, they became yet holier when they accepted the faith that is in Christ, and were anointed with the Holy Spirit of God. The righteousness of faith, therefore, is greater than the righteousness of the Law; and by faith we are far more abundantly sanctified. Therefore, also, the wise Paul says, that he gladly and readily endured the loss of the righteousness that is of the Law, that he might gain Christ, and might be found in Him, not having a righteousness of mine own, even that which is of the Law, but that which is through faith in Jesus Christ. And some fell backwards, and, after running well for a time, were bewitched; and the Galatians were of this class: after pursuing the righteousness which is of faith, turning back to the commandment of the Law, and recurring to the state of life shadowed forth by types and figures; and to these Paul administered the well-merited reproof: If ye receive circumcision, Christ will profit you nothing. Ye are severed from Christ, ye who would be justified by the Law; ye are fallen away from grace. But (to bring our explanation of the passage to a good and proper conclusion) we will simply repeat, that the veil of the temple was rent in twain, from the top to the bottom; to signify, as it were, that God was in the very act of revealing the Holy of holies, and making the way into the inmost shrine open henceforth to those who believe on Christ. For the knowledge of the Divine mysteries is now laid bare before us; no longer shrouded in the obscurity of the letter of the Law, as it were a curtain, nor hidden by any covering from our quest, nor defended against the intrusion of the eye of the mind by types through which we could see but dimly. Rather are these mysteries now seen in simplicity of faith; yea, but few words suffice to explain them. For the word is nigh thee, says Paul, in thy mouth, and in thy heart; that is, the word of faith, which we preach: because, if thou shalt say with thy mouth, Jesus is Lord, and shalt believe in thy heart that God raised Him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. Herein is seen in its completeness the mystery of piety towards God. But, while Christ had not as yet waged the conflict for our salvation, nor undergone the death of the flesh, the veil was still spread out, for the power of the commandment of the Law still prevailed. But when the iniquitous Jews, in their presumption, had wreaked to the utmost their malice upon Christ, and He had given up the ghost for our sake, and the sufferings of Emmanuel were accomplished, the time had then come that the broad veil, that had so long been spread out, should from henceforth be rent asunder—-that is, the protection of the letter of the Law—-and that the fair vision of the truth should lie bare and open before those who had been sanctified in Christ by faith. The veil was torn throughout; for what other meaning can be put upon the words: From the top to the bottom? And why was this? It was because the revelation of the message of salvation was not partial, but our enlightenment concerning the Divine mysteries was perfected thereby. Therefore, also, the Psalmist said unto God, in the person of His new people: The hidden secrets of Thy wisdom hast Thou, revealed unto me; and, furthermore, the inspired Paul thus addresses believers on Christ: I thank my God always concerning you, for the grace which was given you in Christ Jesus; that in every thing ye were enriched in Him, in all utterance, and all wisdom, and all knowledge. The rending of the veil, then, not in part, but entirely throughout, signified then, that the worshippers of the Saviour were about to be enriched in all wisdom, and in all knowledge, and in all utterance, manifestly receiving the knowledge of the mystery concerning Him, undefiled and unclouded by blot or shadow. For this is what is meant by the words: From the top to the bottom. We say, then, that the most appropriate and fitting time for the revelation of the Divine mysteries was the occasion on which the Saviour laid down His life for us, when Israel spurned His grace, and wholly started aside from the love of God, in his frenzy against Him, and headstrong impiety. For any one may see that the measure of their iniquities was complete, when he learns that they persecuted, even unto death, the Giver of Life.

I think we have said enough on this subject, and our explanation of God's purpose does not miss the mark. But since we find the inspired Evangelist is very careful to say that when Jesus gave up the spirit, the veil of the temple was torn, thereby almost indicating that we need to know the reason for that event, let us add to our remarks with further consideration, which reflects, I think, the spirit of devout inquiry. For this is a thought that will be found in no way incompatible with those fundamental doctrines which are both a blessing and a necessity to us. To proceed then: the following custom was practiced among both the people and the rulers of the Jews. When they saw anything being done which they thought would particularly offend the Giver of the Law, or when they heard any outrageous or blasphemous statement, they tore their garments and took on the appearance of mourners. In this way they took up God's defense, and by showing their intolerance of such offenses, they passed a sentence of condemnation on the madness of the transgressors and cleared themselves of any share in it. Moreover, the Savior's disciples, Barnabas and Paul, when certain people who had not yet received the faith thought them to be gods (for they called Barnabas Jupiter and Paul Mercury), and brought sacrifices and garlands along with the priests and attempted to offer sacrifices in their honor, jumped down from the platform where they stood because of the outrage that would be done to God's glory if any sacrifice were offered to men, and tore their garments, as is recorded, and by appropriate words stopped the ignorant effort of the idol worshipers. Also, when our Savior Christ was on trial before the rulers of the Jews and was required to say who He was and where He came from, and said plainly in reply, "Truly, I say to you, from now on you shall see the Son of Man sitting at the right hand of power and coming on the clouds of heaven," Caiaphas jumped up from his seat and tore his garments, saying, "He has spoken blasphemy." The temple of God, then, followed, so to speak, the custom that prevailed among the Jews and tore its veil as if it were clothes at the moment when our Savior gave up the spirit. For it condemned the impiety of the Jews as an insult against itself. And the accomplishment of this was God's work, so that He might show us the temple itself mourning Israel's guilt.

I think, therefore, that we have said enough on this subject, and that our explanation of the Divine purpose does not fall short of the mark. But, as we find the inspired Evangelist is very diligent to say: When He gave up the ghost, the veil of the temple was rent, thereby almost signifying as essential for us to know the occasion of that event, let us supplement our remarks by a further consideration, which savours, I think, of the spirit of pious research. For it is a thought which will be found in no way abhorrent to those fundamental doctrines, which are at once a blessing and a necessity to us. To proceed, then: the following custom was in vogue, both among the people and the rulers of the Jews. When they saw anything being done which they thought would especially offend the Giver of the Law, or when they heard any outrageous or blasphemous utterance, they tore their garments, and put on the appearance of mourners; thereby, in a manner, taking up the defence of God, and by the intolerance they displayed of such offences, passing sentence of condemnation on the madness of the transgressors, and acquitting themselves of complicity therein. Moreover, the disciples of the Saviour, Barnabas and Paul, when certain of those who had not yet received the faith, thinking them to be gods (for they called Barnabas, Jupiter; and Paul, Mercury), brought sacrifices and garlands, in company with the priests, and attempted to make sacrifices in their honour, leapt down from the platform on which they stood, because of the outrage that would be inflicted upon the glory of God, if any sacrifice were offered to men, and rent their garments, as is recorded, and by fitting words prevented the ignorant endeavour of the worshippers of idols. Also, when our Saviour Christ was on His trial before the rulers of the Jews, and was required to say Who He was, and whence He came, and said plainly in reply: Verily, I say unto you, henceforth ye shall see the Son of Man sitting at the right hand of power, and coming on the clouds of heaven, Caiaphas leapt up out of his seat, and rent his garments, saying, He hath spoken blasphemy. The temple of God, then, followed, so to say, the custom that prevailed among the Jews, and rent its veil, as it had been clothes, at the moment when our Saviour gave up the ghost. For it condemned the impiety of the Jews as an insult against itself. And the accomplishment of this was God's work, that He might show unto us the temple itself bewailing Israel's guilt.

Since it was the day of preparation, the Jews did not want the bodies to remain on the crosses during the Sabbath (because that Sabbath was a high day), so they asked Pilate to have the legs of the crucified broken and the bodies removed.

31 The Jews therefore, because it was the preparation, that the bodies should not remain on the cross upon the Sabbath (for the day of that Sabbath was a high day), asked of Pilate that their legs might be broken, and that they might be taken away.

The blessed Evangelist does not say this to testify that men hardened to shed blood with brutal ferocity, and guilty of such a monstrous crime, felt reverence for holy days. Rather, he wishes to show that in their gross stupidity, they committed the very folly Christ spoke of. They strained out the gnat while swallowing the camel, treating the most outrageous and awful of all crimes against God as nothing at all, while exercising the greatest diligence over the most trivial and insignificant matters, showing their foolishness in both cases. The proof is not hard to find. Look: in the very act of putting Christ to death, they placed great importance on respecting the Sabbath. While they insulted the Lawgiver with unspeakable outrages, they paraded their reverence for the Law. Since that Sabbath was a high day, they pretended to honor it—these very men who destroyed the Lord of the high day. And they asked a favor that suited their cruel spirit well. They begged Pilate that the victims' legs might be broken, wanting to make the pangs of approaching death even more bitter with this final unbearable outrage for those already in agony.

It is not with the motive of testifying to the reverence for holy days felt by men inured to shed blood with brutal ferocity, and found guilty of so monstrous an iniquity, that the blessed Evangelist says this; but rather from the wish to show that, in their gross stupidity, they committed that folly of which Christ spoke. For they strained out the gnat while they swallowed the camel; for they are found to reckon as of no account at all the most outrageous and awful of all crimes against God, while they exercised the greatest diligence with reference to the most paltry and insignificant matters, showing their folly in either case. The proof of this is not far to seek. For, behold, in the very act of putting Christ to death, they put great store on the respect due to the Sabbath; and, while they insulted the Lawgiver by outrages which surpass description, they parade their reverence of the Law; and, as that Sabbath was a high day, they affect to pay honour to it—-the very men who destroyed the Lord of the high day; and they ask a favour, which well suited their cruel spirit. For they besought Pilate that their legs might be broken, wishing to embitter, by this last intolerable outrage, the pangs of approaching death, to those who were already in agony.

The soldiers came and broke the legs of the first man and of the other who was crucified with Him. But when they came to Jesus and saw that He was already dead, they did not break His legs. However, one of the soldiers pierced His side with a spear, and immediately blood and water came out. The one who saw this has given testimony, and his testimony is true. He knows that what he says is true, so that you also may believe. These things happened so that the Scripture would be fulfilled: "Not one of His bones will be broken." And again another Scripture says, "They will look on Him whom they pierced."

32-37 The soldiers therefore came, and brake the legs of the first, and of the other which was crucified with Him: but when they came to Jesus, and saw that He was dead already, they brake not His Legs: howbeit, one of the soldiers with a spear pierced His Side, and straightway there came out blood and water. And he that hath seen hath borne witness, and his witness is true: and he knoweth that he saith true, that ye also may believe. For these things came to pass, that the Scripture might be fulfilled, A bone of Him shall not be broken. And again another Scripture saith, They shall look on Him Whom they pierced.

Following the Jews' request, men afflicted with a madness similar to their cruelty—I mean Pilate's soldiers—broke the legs of the two robbers, since they were still counted among the living, intensifying the bitter pain of their final agony and ultimately killing them by this most brutal act of violence. But when they found Jesus with His head bowed down and saw that He had already given up His spirit, they thought it pointless to break His legs. However, since they still had a slight suspicion that He might not actually be dead, they pierced His side with a spear, which sent forth blood mixed with water. In this way God presented us with a type and foreshadowing of the mystery of the Eucharist and Holy Baptism. For Holy Baptism is of Christ and Christ's institution, and the power of the mystery of the Eucharist grew up for us out of His Holy Flesh.

In pursuance of the request of the Jews, men afflicted with a madness akin to their cruelty—-I mean the soldiers of Pilate—-break the legs of the two robbers, as they were still numbered among the living, intensifying the bitter pang of their last agony, and finally despatching them by the most grievous act of violence. But when they found Jesus with His Head bowed down, and saw that He had already given up the ghost, they thought it lost labour to break His Legs; but, as they still had a faint suspicion that He might not be actually dead, they with a spear pierced His Side, which sent forth Blood, mingled with Water; God presenting us thereby with a type, as it were, and foreshadowing of the mystery of the Eucharist, and Holy Baptism. For Holy Baptism is of Christ, and Christ's institution; and the power of the mystery of the Eucharist grew up for us out of His Holy Flesh.

Through his account of what happened, the wise Evangelist strengthens his readers' belief that Jesus was the Christ foretold long ago in Holy Scripture, because the events of His life matched what was written about Him. Not a bone of His was broken, and He was pierced with the soldier's spear, just as Scripture said. He states that the disciple who testified to these things was present and witnessed what happened, and knew for certain that his testimony was true. The disciple he refers to is actually himself. He avoided speaking more plainly about this, rejecting any appearance of seeking glory as something unholy and as a serious weakness.

By his account of what took place, the wise Evangelist confirms his hearers in the belief that He was the Christ long ago foretold by Holy Writ; for the events of His life harmonised with what was written concerning Him. For not a bone of Him was broken, and He was pierced with the spear of the soldier, according to the Scripture. He says himself, that the disciple that bare record of these things was a spectator and eye-witness of what took place, and knew, in fact, that his testimony was true; and the disciple to whom he thus alludes is none other than himself. For he shrank from speaking more openly, putting away from himself the assumption of love of glory, as an unholy thing, and as a grievous infirmity.

Concerning the request for the Body of the Lord.

Concerning the request for the Body of the Lord.

After these things, Joseph of Arimathea, who was a disciple of Jesus but kept it secret because he feared the Jews, asked Pilate for permission to take away the body of Jesus. Pilate granted him permission. So Joseph came and took away his body.

38 And after these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away the Body of Jesus: and, Pilate gave him leave. He came, therefore, and took away His Body.

This statement carries a serious accusation against the Jews, showing that becoming a disciple of Christ was dangerous and could lead to punishment. The writer clearly presents this excellent young man—Joseph—as particularly eager to avoid the Jews' attention, even though Christ's teaching had persuaded him to choose the worship that was genuine and better and more pleasing to the God who loves virtue than the Law's commandments. At the same time, this gives us proof we need to strengthen our faith. We must believe that Christ gave up His life for us. And isn't it unavoidable that when someone is buried, we must be firmly convinced that he also died? We may rightly condemn the Jews' presumption, hard-heartedness, and pitiless attitude as grossly brutal, since they didn't even show Christ the respect owed to the dead or honor Him with burial rites when they saw Him lying before them as a lifeless corpse. They knew He was the Christ and had often been amazed by the wonderful works He performed, even though their bitter hatred may have prevented them from ever benefiting from His miraculous power. The disciple from Arimathaea therefore judges the Jews' inhumanity and condemns the people of Jerusalem when he goes and cares properly for the body of the One he did not yet honor with an open confession of faith, but still believed in secretly, for fear of the Jews, as the blessed Evangelist says.

This saying is indeed fraught with a grievous charge against the Jews, as it shows that to become a disciple of Christ was dangerous, and exposed a man to penalties; for he plainly introduces this most excellent young man—-I mean Joseph—-to our notice, as most especially anxious to escape the notice of the Jews, though he had been induced by Christ's teaching to choose that worship which was the reality itself, and better and more pleasing to the God Who loves virtue than the commandment of the Law, and at the same time gives us a proof necessary to confirm our faith. For it was necessary for us to believe that Christ laid down His Life for us. And is it not an inevitable consequence that, when a man is entombed, we must have a firm conviction that he also died? And we may well condemn, as guilty of gross brutality, the presumption, hard-heartedness, and merciless temper of the Jews, who did not even pay unto Christ the respect due to the dead, nor honour Him with burial rites, when they saw Him lying before them an inanimate corpse; though they knew that He was the Christ, and had often been amazed by the marvellous works that He did, even though their bitter hatred might never have allowed them to profit by His miraculous power. The disciple of Arimathaea, therefore, passes judgment on the inhumanity of the Jews, and condemns the men of Jerusalem, when he goes and tends with fitting care the Body of Him Whom he did not as yet honour by an open confession of faith, but still believed on Him in secret, for fear of the Jews, as says the blessed Evangelist.

He says that this disciple was not alone in wisely planning, as well as showing eager devotion, to go and prepare the sacred Body for burial, but he mentions a second person along with the first. This was Nicodemus, who completed the body of testimony to the event that is required by the Law. For the Law says: In the mouth of two or three witnesses shall every word be established. The men who laid Jesus in the tomb were two in number, Joseph and Nicodemus—men who received the faith inwardly in their hearts, but were still frightened by a foolish fear, and did not yet prefer what is of God to the honor and glory of the world. For if they had, they would have dismissed all fear of the Jews, and, paying little attention to any danger from that direction, would have indulged their faith fearlessly and freely, and thus would have proved themselves holy, and good keepers of the commandment of our Savior.

He says that this disciple was not alone in taking counsel wisely, as well as in fervent zeal, to go to dress the sacred Body for burial, but he makes mention of a second along with the first. This was Nicodemus, who completed the body of testimony to the event that is respected by the Law. For, says the Law: In the mouth of two or three witnesses shall every word be established. The men who laid Jesus in the tomb were two in number, Joseph and Nicodemus; men who received the faith inwardly in their hearts, but were still scared by a foolish fear, and did not yet prefer to the honour and glory of the world that which is of God. For then they would have dismissed all fear of the Jews, and, paying slight heed to any danger from that quarter, would have indulged their faith fearlessly and freely, and thus have proved themselves holy, and good keepers of the commandment of our Saviour.

They took the body of Jesus and wrapped it in linen cloths with the spices, following the Jewish burial custom. In the place where he was crucified there was a garden, and in the garden was a new tomb where no one had ever been buried.

40, 41 So they took the Body of Jesus, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. Now in the place where He was crucified there was a garden; and in the garden a new tomb, wherein was never man yet laid.

Christ was numbered among the dead—He who became dead for our sake according to the Flesh, but whom we understand to be, and who truly is, Life in Himself and through His Father. To fulfill all righteousness, that is, everything appropriate to the form of man, He willingly subjected the Temple of His Body not only to death but also to what follows death: burial and being laid in the tomb. The Gospel writer says that this tomb in the garden was a new one. This fact signifies to us, as if by a type and figure, that Christ's death is the forerunner and pioneer of our entry into Paradise, for He entered as a Forerunner for us. What other meaning could be intended by the carrying of Jesus' Body into the garden? And the newness of the tomb signifies the untrodden and strange pathway by which we return from death to life, and the renewal of our souls that Christ has created for us, by which we defeat corruption. From now on, through Christ's death, death for us has been transformed, in a way, into sleep with similar power and function. For we are alive to God and shall live forever, according to the Scriptures. Therefore the blessed Paul, in various places, calls those who have died in Christ "asleep." In ancient times the dreadful presence of death held human nature in terror. Death reigned from Adam until Moses, even over those who had not sinned in the same way as Adam's transgression. We bore the image of the earthly in his likeness and underwent the death inflicted by the divine curse. But when the Second Adam appeared among us, the divine Man from heaven, and contending for the salvation of the world, purchased by His death the life of all people, and destroying the power of corruption, rose again to life, we were transformed into His Image and undergo, as it were, a different kind of death. This death does not dissolve us in eternal corruption but casts upon us a slumber filled with good hope, after the Likeness of Him who has made this new path for us, that is, Christ.

Christ was numbered among the dead, Who for our sake became dead, according to the Flesh, but Whom we conceive to be, and Who is, in fact, Life, of Himself, and through His Father. And, that He might fulfil all righteousness, that is, all that was appropriate to the form of man, He of His own Will subjected the Temple of His Body not merely to death, but also to what follows after death, that is, burial and being laid in the tomb. The writer of the Gospel says that this sepulchre in the garden was a new one; this fact signifying to us, as it were, by a type and figure, that Christ's death is the harbinger and pioneer of our entry into Paradise. For He entered as a Forerunner for us. What other signification than this can be intended by the carrying over of the Body of Jesus in the garden? And by the newness of the sepulchre is meant the untrodden and strange pathway whereby we return from death unto life, and the renewing of our souls, that Christ has invented for us, whereby we baffle corruption. For henceforth, by the death of Christ, death for us has been transformed, in a manner, into sleep, with like power and functions. For we are alive unto God, and shall live for evermore, to the Scriptures. Therefore, also, the blessed Paul, in a variety of places, calls those asleep who have died in Christ. For in the times of old the dread presence of death held human nature in awe. For death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam's transgression; and we bore the image of the earthy in his likeness, and underwent the death that was inflicted by the Divine curse. But when the Second Adam appeared among us, the Divine Man from heaven, and, contending for the salvation of the world, purchased by His death the life of all men, and, destroying the power of corruption, rose again to life, we were transformed into His Image, and undergo, as it were, a different kind of death, that does not dissolve us in eternal corruption, but casts upon us a slumber which is laden with fair hope, after the Likeness of Him Who has made this new path for us, that is, Christ.

And if anyone chooses to give an additional meaning to the statement that the tomb was new and that no one had been laid in it, so be it. He says, then, we may suppose, that the tomb was new and that no one had ever been laid in it, so that no one might be thought to have risen from the sleep of death except Jesus alone.

And if any one choose to give an additional meaning to the saying that the sepulchre was a new one, and that no man had been lain therein, be it so. He says, then, we may suppose, that the sepulchre was new, and that no one had been ever laid therein, that no one might be thought to have arisen from the sleep of death save Jesus only.

He not only clearly states that Christ's Body was prepared for burial, and that there was a garden near the cross, and that there was a new tomb in it, but he also explains that He was laid in it, leaving none of the things that were done unrecorded. For truly most essential to any creed or system of the mystery of our faith is the confession and the knowledge that Christ died. Therefore, the wise Paul, defining our rule of faith, also speaks as follows: The word is near you, in your mouth, and in your heart; that is, the word of faith, which we preach: because, if you confess with your mouth that Jesus is Lord, and believe in your heart that God raised Him from the dead, you will be saved: for with the heart one believes unto righteousness; and with the mouth confession is made unto salvation. And in another passage also: For I delivered to you first of all that which I also received, how Christ died for our sins, according to the Scriptures; and that He was buried; and that He has been raised on the third day, according to the Scriptures. Very essential for us, then, is the account that the writer of the book gives us on these points. For it was our obligation to believe that He died and was buried; after that will easily follow the true belief, that He broke apart the bonds of death, and returned as God to the life that was His own. For it was not possible that He should be held by death. For, being by physis (nature) Life, how could He have undergone corruption? And how could He in Whom we live, and move, and have our being, have been subjected to the laws to which our human nature is subject? Could He not rather, as God, have easily given life to that which lacked life?

He not only says plainly that Christ's Body was dressed for burial, and that there was a garden nigh unto the cross, and that there was a new sepulchre in it, but he also explains that He was laid therein, not leaving the least of the things which were done untold. For most essential truly to any creed or system of the mystery of our faith is the confession and the knowledge that Christ died. Therefore, also, the wise Paul, defining our rule of faith, speaks as follows: The word is nigh thee, in thy mouth, and in thy heart; that is, the word of faith, which preach: because, if thou shalt say with thy mouth, Jesus is Lord, and shalt believe in thy heart that God raised Him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. And in another passage also: For I delivered unto you first of all that which also I received, how that Christ died for our sins, according to the Scriptures; and that He was buried; and that He hath been raised on the third day, according to the Scriptures. Very essential, then, for us is the narrative which the writer of the book gives us on these points. For it was our bounden duty to believe that He died and was buried; after that will easily follow the true belief, that He burst asunder the bonds of death, and returned as God to the life that was His own. For it was not possible that He should be holden of death. For, being by Nature Life, how could He have undergone corruption? And how could He in Whom we live, and move, and have our being, have been subjected to the laws to which our human nature is subject? Could He not rather, as God, have easily quickened that which lacked life?

On the first day of the week, Mary Magdalene came to the tomb early in the morning while it was still dark, and she saw that the stone had been removed from the tomb. She ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, "They have taken the Lord out of the tomb, and we don't know where they have put Him." So Peter went out with the other disciple, and they headed toward the tomb. They both ran together, but the other disciple ran faster than Peter and reached the tomb first. He bent down and looked inside and saw the linen cloths lying there, but he did not go in. Then Simon Peter arrived behind him and went into the tomb. He saw the linen cloths lying there, and the cloth that had been on His head, not lying with the linen cloths but folded up in a separate place by itself. Then the other disciple, who had reached the tomb first, also went inside, and he saw and believed. They still did not yet understand the Scripture that He had to rise from the dead.

xx. 1-9 Now on the first day of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb. She runneth, therefore, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we know not where they have laid Him. Peter therefore went forth, and the other disciple, and they went toward the tomb. And they ran both together: and the other disciple outran Peter, and came first to the tomb; and stooping and looking in, he seeth the linen cloths lying; yet entered he not in. Simon Peter therefore cometh, following him, and entered into the tomb; and he beholdeth the linen cloths lying, and the napkin, that was upon His Head, not lying with the linen cloths, but rolled up in a place by itself. Then entered in therefore the other disciple also, which came first to the tomb, and he saw and believed. For as yet they knew not the Scripture, that He must rise again from the dead.

This excellent and devout woman would never have been able to stay at home and leave the tomb, had it not been for her fear of the law regarding the Sabbath and the punishment that hung over those who broke it, which restrained the intensity of her devotion. She allowed ancient custom to prevail and thought she should turn her thoughts away from the object of her deepest longing. But when the Sabbath had already passed and the dawn of the next day was breaking, she hurried back to the place. When she saw the stone rolled away from the entrance of the tomb, well-founded suspicions filled her mind. Remembering the unceasing hatred of the Jews, she thought that Jesus had been taken away, accusing them of this crime on top of their other wrongdoings. While she was occupied with this and turning over in her mind what might have happened, the woman returned to the men who loved the Lord, eager to get help from the closest of His disciples in her search. Her faith was so deeply rooted and unshakeable that she was not led to think less highly of Christ because of His death on the cross. Even when He was dead she called Him Lord, as she had always done, showing a truly God-loving spirit. When these men—I mean Peter and John the writer of this book, for he calls himself the other disciple—heard this news from the woman's mouth, they ran as fast as they could and came quickly to the tomb. They saw the marvel with their own eyes, being qualified in themselves to testify to the event, for they were two in number, as the Law required. They had not yet met Christ risen from the dead, but they inferred His Resurrection from the bundle of linen cloths, and from that point on believed that He had broken the bonds of death, as Holy Scripture had long ago proclaimed He would do. When they looked at how events turned out in light of the prophecies that came true, their faith was from then on established on a solid foundation.

This excellent and pious woman would never have endured to remain at home and leave the sepulchre, had not her fear of the law for the Sabbath, and the penalty which impended upon those who transgressed it, curbed the vehemence of her zeal, and had she not, allowing ancient custom to prevail, thought she ought to withdraw her thoughts from the object of her most earnest longings. But, when the Sabbath was already past, and the dawn of the next day was appearing, she hurried back to the spot, and then, when she saw the stone rolled away from the mouth of the tomb, well-grounded suspicions seized her mind, and, calling to mind the ceaseless hatred of the Jews, she thought that Jesus had been carried away, accusing them of this crime in addition to their other misdeeds. While she was thus engaged, and revolving in her mind the probabilities of the case, the woman returned to the men who loved the Lord, anxious to obtain the co-operation of the most intimate of His disciples in her quest. And so deep-rooted and impregnable was her faith that she was not induced to esteem Christ less highly because of His death upon the cross, but even when He was dead called Him Lord, as she had been wont to do, thereby showing a truly God-loving spirit. When these men (I mean Peter, and John the writer of this book, for he gives himself the name of the other disciple) heard these tidings from the woman's mouth, they ran with all the speed they could, and came to the sepulchre in haste, and saw the marvel with their own eyes, being in themselves competent to testify to the event, for they were two in number, as the Law enjoined. As yet they did not meet Christ risen from the dead, but infer His Resurrection from the bundle of linen clothes, and henceforth believed that He had burst asunder the bonds of death, as Holy Writ had long ago proclaimed that He would do. When, therefore, they looked at the issues of events in the light of the prophecies which turned out true, their faith was henceforth rooted on a firm basis.

Notice that the blessed Evangelist John, when he tells us the time of the Resurrection, says: On the first day of the week early, while it was yet dark, Mary Magdalene comes to the tomb; while Matthew, also wanting to indicate the time to us, says that the Resurrection took place when the night was far spent. No one, I assume, will think that the inspired writers contradict each other, or that they identify the time of the Resurrection differently. For anyone who chooses to examine the meaning of the time indicators they give will find that their accounts agree. For early dawn and late night identify the same point in time, that is, the very dead of night, so to speak. There is, therefore, no inconsistency between them; for the one, taking as his starting point the end of night, and the other the beginning, both arrive at the middle watch, and meet at the same point, that is, as I just said, the dead of night.

Observe that the blessed Evangelist, John, when he tells us the time of the Resurrection, says: On the first day of the week early, while it was yet dark, cometh Mary Magdalene unto the tomb; while Matthew, also, wishing to indicate the time to us, says that the Resurrection took place when the night was far spent. No one, I suppose, will imagine that the inspired writers are at variance, or that they fix the time of the Resurrection differently. For any one that chooses to investigate the meaning of the indications they give of the time, will find that their accounts tally. For early dawn and late night fix the same point of time, that is, the very dead of night, so to say. There is, therefore, no discrepancy between them; for the one, taking as his starting-point the end of night, and the other the beginning, both reach the middle watch, and meet at the same point, that is, as I just now said, the dead of night.

The wise disciples, having gathered sufficient and satisfactory evidence of our Savior's Resurrection, were carrying within themselves, so to speak, their confirmed and unshaken faith. By comparing what had actually happened with the prophetic statements of Holy Scripture, they went back home and hurried, as seems likely, to see their fellow workers, to tell them about the miracle, and then to consider what course of action to take. We won't be mistaken if we think they had another reason for acting this way. The Jews' passion was at its peak, and the rulers were eagerly thirsting for the blood of everyone who marveled at the Savior's teaching and acknowledged His divine and ineffable power and glory—but especially for the blood of the holy disciples themselves. So they had good reason to avoid confronting them and left the tomb before it was fully light, since they couldn't have done so without danger if seen in daylight, when the sun's rays would reveal them to everyone watching. We're not at all saying that unmanly cowardice motivated their cautious departure. Rather, we should assume that Christ instilled in the saints' minds the knowledge of what was right for them, and He did not allow those who were destined to be lights and teachers of the world to take untimely risks. It was necessary for the truth of what He said about them to the Father in heaven to be fulfilled: Holy Father, keep them in Your Name which You have given Me, that they may be one, even as We are one. While I was with them, I kept them in Your Name which You have given Me, and I guarded them, and not one of them perished, except the son of perdition. The disciples therefore withdrew, thinking they should wait for the right time to speak openly. They did this in obedience to the Savior's words, for He instructed them not to leave Jerusalem, as it is written, but to wait for the promise of the Father, which they had heard from Him: for John baptized with water, but you will be baptized with the Holy Spirit not many days from now—an event which we find actually took place during Holy Pentecost, when tongues like fire appeared to them, parting asunder, and one sat upon each of them. Then they were given a spirit of the greatest courage and endurance and, raised high above ordinary human frailty, they boldly faced the Jews' madness and considered their plotting against them as nothing. So the wise disciples concealed themselves for reasons of what was right, as I just said, while Mary, in her love for Christ, was free from all fear and not much concerned about the Jews' anger. She remained persistently on watch and, behaving in the way women do, wept abundantly and continually wiped away the tears that kept falling from her eyes, mourning not only because the Lord was dead, but also because she thought He had been taken away from the tomb.

The wise disciples, after having gathered sufficiently satisfactory evidence of the Resurrection of our Saviour, being in travail, as it were, with their confirmed and unshaken faith, and by comparison of events as they had actually occurred with the prophetic utterances of Holy Scripture, went back home, and hastened, as is likely, to see their fellow-workers, to recount to them the miracle, and afterwards to consider the course to be pursued. And we shall not err if we think that they had another object in so acting. For while the passion of the Jews was at its height, and the rulers were thirsting eagerly for the blood of every man who marvelled at the teaching of the Saviour, and admitted His Divine and ineffable power and glory, but most of all for the blood of the holy disciples themselves, they had good reason for shrinking from encountering them, and left the sepulchre before it was quite light, as they could not have done so without risk, if seen in the daytime, the sun's rays revealing them to all beholders. We are far from saying that unmanly cowardice was the motive of their cautious flight. Rather should we suppose that the knowledge of what was expedient for them was instilled in the minds of the Saints by Christ, Who did not permit these who were destined to be lights and teachers of the world to run untimely risks. For it was necessary that the truth of His saying should be seen, which He spake concerning them to the Father in heaven. Holy Father, keep them, He says, in Thy Name which Thou hast given Me, that they may be one, even as We are One. While I was with them, I kept them in Thy Name which Thou hast given Me: and I guarded them, and not one of them perished, but the son of perdition. The disciples therefore retired, thinking they ought to await the time when they should speak openly. And this they did in obedience to the Saviour's words. For He charged them not to depart from Jerusalem, as it is written, but to wait for the promise of the Father, which they had heard of Him: for John indeed baptised with water, but they shall be baptised with the Holy Ghost not many days hence; an event which we find actually came to pass in the days of the Holy Pentecost, when there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. For then were they invested with a spirit of the greatest courage and endurance, and, high exalted above the frailty of their fellow men, boldly encountered the madness of the Jews, and thought their plotting against them worthy of no account. The wise disciples, then, concealed themselves from the motive of expediency, as I said just now, while Mary, in her love of Christ free from all fear and not much suspecting the wrath of the Jews, sat on the watch persistently, and, affected after the manner of women, wept abundantly, and continually wiped away the tears that kept falling from her eyes, mourning not only because the Lord was dead, but also because she thought He had been taken away from the sepulchre.

As she wept, she bent down and looked into the tomb, and she saw two angels dressed in white sitting where the body of Jesus had been lying—one at the head and one at the feet. They said to her, "Woman, why are you weeping?"

11, 12, 13 So, as she wept, she stooped and looked into the tomb; and she beholdeth two angels in white sitting, one at the head, and one at the feet, where the Body of Jesus had lain. And they say unto her, Woman, why weepest thou?

Notice that tears shed for Christ do not go unrewarded, nor does love for Him take long to bear fruit. Rather, His grace and generous repayment follow closely after suffering. For look—as Mary sat there with her cheeks wet from mourning for her beloved Lord whom she had lost, the Savior granted her knowledge of the mystery concerning Him through the words of holy angels. She saw angels dressed in bright clothing, whose garments indicated to her the complete beauty of angelic purity. They interrupted her weeping and said to her, "Woman, why are you crying?" They did not ask because they wanted to learn why her tears were flowing, since they would have known even if the woman had not told them, and the circumstances themselves were enough to make it clear. Instead, they tell her to stop crying, since there was no reason for tears, and she had turned what should be a cause for joy into a reason for grief. Why, they are saying, when death has been conquered and corruption has lost its power, and our Savior Christ has therefore risen again and made a new path for the dead back to incorruption and life—why do you, woman, misunderstand the moment, and why are you so overwhelmed by bitter anguish, when what has actually happened calls you to rejoice instead? For truly, you should be happy and in good spirits. Why then are you crying, and in doing so somehow taking away from the honor owed to a festival?

Observe that the tears let fall for Christ do not lose their reward, nor is it long before love for Him bears fruit; rather will His grace and rich requital follow closely in the wake of pain. For, behold, as Mary was sitting there, her cheeks bedewed with mourning for her beloved Lord Whom she had lost, the Saviour vouchsafed unto her the knowledge of the mystery concerning Him, by the mouth of holy angels. For she saw angels in bright apparel, the garments wherewith they were clad signifying to her the perfect beauty of angelic purity, who interrupted her lamentations, and said unto her, Woman, why weepest thou? It was not, indeed, that they desired to learn the reason why her tears were falling, for they would have known it even had the woman not told it them, and the very circumstances themselves were sufficient to indicate it. Rather do they bid her cease from weeping, as there was no occasion for tears, and as she had made what was a subject for rejoicing a cause of grief. Why, indeed, say they, when death has been subdued, and corruption lost its power, and our Saviour Christ has therefore risen again, and made a new pathway for the dead back to incorruption and to life, why dost thou, O woman, mistake the time, and why art thou so distraught by bitter pangs of woe, when the issue of events rather calls you to rejoice? For, in truth, thou shouldest be glad, and of good cheer. Why, then, weepest thou, and thus in some sort detractest from the honour due unto a festival?

The angels appeared sitting at the head and at the feet where the Body of Jesus had lain. By this, they were signifying to the woman—who thought that the Lord had been taken away—that no one could have dishonored the holy Body while angels kept watch and holy powers surrounded the Temple of God, for they knew their Lord. One may reasonably ask why the blessed angels said nothing to the holy disciples and did not even appear to them, but were both seen by the woman and also spoke to her. We answer that it was the Savior Christ's purpose to instill in the minds of those who loved Him the perfect knowledge of the mystery concerning Him. But this perfect knowledge was given to them in different ways, adapted to the needs of those who required it. The events themselves, when compared with what was foretold in Holy Scripture, were enough to give the holy disciples adequate knowledge and produced in them a confidence that admitted no doubt. For they went home trusting in the Holy Scriptures, and it would have been unnecessary for those whose faith was so firmly grounded to be taught by the holy angels. But it was very necessary for the woman, who did not know the Holy and Divine Scripture and could not by any other means grasp the deep mystery of the Resurrection.

The angels appeared sitting at the head and at the feet where the Body of Jesus had lain; thereby, as it were, signifying to the woman, who thought that the Lord had been taken away, that no one could have done despite unto the holy Body while angels kept watch and holy powers encompassed the Temple of God, for they knew their Lord. One may raise the question, not unreasonably, how it was that the blessed angels said nothing to the holy disciples, and did not even appear unto them, but were both seen by the woman and also spake unto her. We reply, then, that it was the object of the Saviour Christ to instil into the minds of those who loved Him the perfect knowledge of the mystery concerning Him; but that this perfect knowledge was in different ways given unto them, and adapted to the requirements of those who stood in need of it. The course of events itself, as compared with the expectations raised in Holy Writ, sufficed to give the holy disciples adequate knowledge, and begat in them a confidence that did not admit of doubt. For they went home trusting in the Holy Scriptures, and it would have been superfluous for those, whose faith was thus firmly grounded, to be taught by the mouth of the holy angels; but it was very necessary to the woman, who knew not the Holy and Divine Scripture, and by no other means could apprehend the deep mystery of the Resurrection.

She says to them, "Because they have taken away my Lord, and I don't know where they have put Him." After she said this, she turned around and saw Jesus standing there, but she didn't know it was Jesus.

13, 14 She saith unto them, Because they have taken away my Lord, and I know not where they have laid Him. When she had thus said, she turned herself back, and beholdeth Jesus standing, and knew not that it was Jesus.

The woman, or rather all womankind, is slow to understand. She does not grasp the hidden meaning of what she saw, but instead declares it as the reason for her sadness. Yet because she does not stop calling Christ Lord, showing her love for Him, she is rightly allowed to see the one she longs for. She sees Jesus, though she does not realize it is Him standing beside her. Why is this? Either her failure to recognize Him was caused by our Savior Christ still hiding Himself by His divine power and not allowing Himself to be easily recognized by the viewer's eye, or because it was still early morning, she could not clearly make out what was in front of her, since the darkness somehow prevented her from doing so and barely revealed the figure of the one approaching. For this reason, our Lord Jesus Christ Himself, in the Song of Songs, mentions His walk during this night and the wetness of the morning dew in these words: For My Head is filled with dew, and My Locks with the drops of the night.

The woman, or rather all womankind, is slow of understanding. For she does not understand the hidden meaning of what met her gaze, but rather announces it as the cause of her grief. But as she ceased not to call Christ Lord, and thereby signified her love towards Him, she is justly permitted to enjoy the sight of the object of her desire. For she beholds Jesus, though she did not think Him to be at her side; and why? Either her ignorance was caused by our Saviour Christ still concealing Himself by His Divine power, and not allowing Himself very easily to be recognised by the eye of the beholder; or, as it was still early in the morning, she could not readily distinguish what was before her eyes, as night somehow prevented her from so doing, and scarcely revealed the Figure of Him Who was drawing nigh. Therefore, also, our Lord Jesus Christ Himself, in the Song of Songs, makes mention of His walk on this night, and the moisture of the morning dew, in the words: For My Head is filled with dew, and My Locks with the drops of the night.

Jesus said to her, "Woman, why are you crying? Who are you looking for?" Thinking he was the gardener, she said to him, "Sir, if you have carried him away, tell me where you have put him, and I will take him away."

15 Jesus saith unto her, Woman, why weepest thou? Whom seekest thou? She, supposing Him to be the gardener, saith unto Him, Sir, if thou hast borne Him hence, tell me where thou hast laid Him, and I will take Him away.

As it was still dark and the night had not completely passed, she sees Jesus standing near her, but dimly, and does not know who He is, being unable to distinguish the form of His body or His features. But she hears Him say, "Woman, why weepest thou?" The Savior's words are indeed words of courtesy, yet they arouse in her the suspicion that they sound most like the words of one of the gardeners. It follows, too, that the Lord, when He spoke this way, was not actually asking her the reason for her weeping, nor was He trying to learn whom she was searching for. Rather, He was trying to stop her weeping, just as the two blessed angels were, for He spoke in their company. "Why, then, weepest thou, O woman?" He says. "Whom seekest thou?" That is to say, wipe away your tears, since you have the object of your search. I am the one who is the cause of your mourning, having been dead, having suffered a dreadful fate, and having been taken away out of the tomb. But since I am alive and am here, give up your weeping and instead be of good cheer. He asked the question, then, wishing to end her sorrow. For it was fitting that the Lord should be our restorer in this way also. For by Adam's transgression, as in the firstfruits of the race, the sentence went forth to the whole world: "Dust thou art, and to dust thou shalt return," and to the woman in particular: "In sorrow thou shalt bring forth children." To be rich in sorrow, then, as if it were a penalty, was the fate of woman. It was therefore necessary that by the mouth of Him who had passed the sentence of condemnation, the burden of that ancient curse should be removed, our Savior Christ now wiping away the tears from the eyes of the woman, or rather of all womankind, as in Mary the firstfruits. For she, first of women, being distressed at the death of the Savior and grieving over it, was thought worthy to hear the voice that cut short her weeping. The power of the word, in fact, extends also to the whole race of women, if indeed they are pained by the outrages against Christ, and honor faith in Him, and nearly quote that saying in the Psalms: "Do not I hate them, O Lord, that hate Thee? And am I not grieved with those that rise up against Thee? I hate them with a perfect hatred: I count them mine enemies."

As it was still dark, and the night had not yet wholly passed away, she sees Jesus, Who stood near her, but dimly, and knows not Who He is, being unable to distinguish the Form of His Body or His Features, but hears Him say, Woman, why weepest thou? The Saviour's words are indeed words of courtesy, still such as to arouse in her the suspicion that they were most like the words of one of the gardeners. It follows, too, that the Lord, when He thus spake, was not in point of fact asking her the reason for her weeping, nor desirous to learn of whom she was in search; but was rather anxious to stop her lamentations, just as, indeed, were the two blessed angels, for it was in their company that He spake. Why, then, weepest thou, O woman? He says; Whom seekest thou? That is to say, wipe away thy tears, as thou hast the object of thy search. I, He says, am He Who is the occasion of thy mourning, as having been dead, and as having suffered a dreadful fate, and as having also been taken away out of the tomb. But, as I am alive and am here, give up thy lamentations, and contrariwise be of good cheer. He asked the question, then, wishing to end her sorrow. For it was meet that the Lord should be our restorer in this way also. For by Adam's transgression, as in the firstfruits of the race, the sentence went forth to the whole world: Dust thou art, and to dust thou shalt return; and to the woman in special: In sorrow thou shalt bring forth children. To be rich in sorrow, then, as by way of a penalty, was the fate of woman. It was, therefore, necessary that by the mouth of Him That had passed sentence of condemnation, the burden of that ancient curse should be removed, our Saviour Christ now wiping away the tears from the eyes of the woman, or rather of all womankind, as in Mary the firstfruits. For she, first of women, being offended at the death of the Saviour, and grieving thereat, was thought worthy to hear the voice that cut short her weeping; the power of the word, in fact, extending also to the whole race of women, if indeed they be pained by the outrages against Christ, and honour faith in Him, and almost fall to quoting that saying in the Psalms: Do not I hate them, O Lord, that hate Thee? And am I not grieved with those that rise up against Thee? I hate therm with a perfect hatred: I count them mine enemies.

While our Lord Jesus Christ said this to stop her weeping, she assumed the speaker was one of the gardeners and was quite ready to move the body to another place, if only she could be shown where he had laid it. Since she had not yet grasped the great mystery of the Resurrection, she was troubled by suspicions of this kind. For the feminine mind is slow-witted and poorly equipped to easily understand even what is not very difficult, much less miracles that are impossible to describe.

While, however, our Lord Jesus Christ says this to put a stop to her weeping, she, supposing the speaker to be one of the gardeners, undertook very readily to transfer the remains to another place, if only it were shown her where he had laid Him. For, not yet apprehending the great mystery of the Resurrection, she was disturbed by suspicions of this kind. For the feminine mind is slow-witted and ill-prepared to readily comprehend even what is not very difficult, far less miracles which baffle description.

He invites the woman to recognize Him, since her mind had already been enlightened, and by allowing her to gaze upon Him without any obstacle (for indeed she loved Him ardently), He almost rebukes her for having been so slow to perceive that He was Christ, for there is some such implied meaning in His calling her by name. She understood at once, and at the sight of Him casts aside the suspicions she felt at first, and offers Him the usual tribute of respect, calling Him Rabboni, that is to say, Master; and, with her mind full of heavenly joy, ran eagerly to touch the holy Body and to gain blessing from it.

He invites the recognition of the woman, whose mind had already been enlightened, and, allowing her to gaze upon Him without let or hindrance (for indeed she loved Him ardently), He almost rebukes her for having been so slow to perceive that He was Christ, for there is some such implied meaning in His calling her by name. She understood at once, and at the sight of Him casts aside the suspicions she felt at first, and offers Him the usual tribute of respect, calling Him Rabboni, that is to say, Master; and, with her mind full of a heavenly joy, ran eagerly to touch the holy Body, and to gain blessing therefrom.

The meaning of this saying is not easily understood by ordinary people, for a mystery underlies it, but we must examine it for our benefit. For the Lord will grant us the knowledge of His own words. He pushes the woman away as she was running up to Him, and though she longed to embrace His feet, He did not allow her. In explaining His reason for doing this, He said: For I am not yet ascended unto My Father. We must inquire into the meaning of this saying. For what if He had not yet ascended to His Father? How could this reason be sufficient to make it improper for those who loved Him to touch His holy body? Would it not be blameworthy for anyone to imagine that the Lord shrank from the pollution of being touched, and spoke this way so that He might be pure when He ascended to the Father in heaven? Would not such a person stand convicted of great foolishness and madness? For the physis of God can never be polluted. For just as the light of the sun's ray, when it strikes upon a dunghill or any other earthly impurities, suffers no stain—for it remains as it is, that is, undefiled, and partakes in no degree of the foul odor of the objects it encounters—even so the all-holy physis of God can never admit the blemish of defilement. What, then, is the reason why Mary was prevented from touching Him when she drew near and yearned so to do? What can the Lord mean when He says: For I am not yet ascended unto My Father? We must investigate this according to the best of our ability. We say, therefore, that the reasons for our Savior's time among us were many and diverse, but this one was the principal of all, which is indicated in His own words: For I came not to call the righteous, but sinners to repentance.

The meaning of this saying is not easily understood by the vulgar, for a mystery underlies it; but we must probe it for our advantage. For the Lord will vouchsafe unto us the knowledge of His own Words. For He repulses the woman as she was running up to Him, and though she longed to embrace His Feet, He suffered her not; and, in explanation of His reason for so doing, said: For I am not yet ascended unto My Father. We must inquire into the meaning of this saying. For what if He were not yet ascended to His Father? How could this reason suffice to render it improper for those that loved Him to touch His holy Body? Would it not be blameworthy for any one to imagine that the Lord shrank from the pollution of the touch, and thus spake that He might be pure when He ascended to the Father in heaven? Would not such a man stand convicted of great folly and madness? For the Nature of God can never be polluted. For just as the light of the sun's ray, when it strikes upon a dunghill or any other earthly impurities, suffers no stain—-for it remains as it is, that is, undefiled, and partakes in no degree of the ill odour of the objects that it encounters—-even so the all-holy Nature of God can never admit of the blemish of defilement. What, then, is the reason why Mary was prevented from touching Him, when she drew near and yearned so to do? What can the Lord mean when He says: For I am not yet ascended unto My Father? We must investigate this according to the best of our ability. We say, therefore, that the reasons for our Saviour's sojourn amongst us were manifold and diverse, but this one the principal of all, which is indicated in His own words: For I came not to call the righteous, but sinners to repentance.

Before the saving Cross and the Resurrection from the dead, while His providential plan had not yet reached its proper fulfillment, He mingled with both the just and the unjust, and ate with tax collectors and sinners, and allowed anyone who wished to come to Him and touch His holy Body, so that He might sanctify all people and call them to knowledge of the truth, and might restore to health those who were diseased and weakened by the constant practice of sin. This is why, in another place, He said to them: Those who are well have no need of a physician, but those who are sick. Therefore, before His Resurrection from the dead, He associated without distinction with the righteous and with sinners, and never turned away anyone who came to Him. Moreover, when He was once reclining at the house of a Pharisee, a woman who was a sinner in the city came in to Him weeping, as is written, and let down her loose hair, scarcely freed from the service of her past sins, and wiped His Feet with it; and we see that He did not stop her. Again, when He was on His way to bring back to life the daughter of the leader of the Synagogue, a woman who had a flow of blood came near to Him and touched the edge of His garment; and we find that He was not at all offended, but rather gave her the comforting assurance: Daughter, your faith has made you well; go in peace. But at that time, by His Providence, people who were still unclean and who were polluted in both mind and body were allowed without obstacle to touch the holy Flesh itself of our Savior Christ, and to gain every blessing from it. But when, after completing the plan of our redemption, He had both suffered the Cross itself and death on it, and had risen again to life, and shown that His Nature was superior to death, from that point forward, instead of granting them ready permission, He prevents those who come to Him from touching the very Flesh of His holy Body. In doing this, He is giving us a type of the holy Churches and the mystery concerning Himself, just as the Law given by the all-wise Moses itself did when it represented the slaughter of the lamb as a figure of Christ; for no uncircumcised person, the Law said, shall eat of it, meaning by uncircumcised impure—and humanity may justly be considered impure in its own nature. For what is the nature of man compared with God's inherent purity? We may not, therefore, while we remain uncircumcised, that is, impure, touch the holy Body, but only when we have been made pure by the true circumcision of the Spirit. For circumcision is that of the heart, in the Spirit, as Paul says. And we cannot be spiritually circumcised if the Holy Spirit has not taken up His dwelling in us through faith and Holy Baptism. Surely, therefore, it was fitting that Mary should for a while be restrained from touching His sacred Body, since she had not yet received the Spirit. For even though Christ had risen from the dead, still the Spirit had not yet been given to humanity by the Father through Him. For when He ascended to God the Father, He sent the Spirit down to us; this is why He also said: It is good for you that I go away, for if I do not go away, the Comforter cannot come to you; but if I depart, I will send Him to you. Therefore, since the Holy Spirit had not yet been sent down to us, for He had not yet ascended to the Father, He turns Mary away as one not yet having received the Spirit, saying: Do not touch Me, for I have not yet ascended to the Father; that is to say, I have not yet sent down to you the Holy Spirit. This is how the type applies to the Churches. Therefore, we also drive away from the Holy Table those who are indeed convinced of the Godhead of Christ and have already made profession of faith—that is, those who are already catechumens—when they have not yet been enriched with the Holy Spirit. For He does not dwell in those who have not received Baptism. But when they have been made partakers of the Holy Spirit, then indeed there is nothing to prevent them from touching Our Savior Christ. Therefore, to those who wish to partake of the blessed Eucharist, the ministers of Divine mysteries say, "Holy things to the holy," teaching that participation in holy things is the proper reward of those who are sanctified in the Spirit.

Therefore, before the saving Cross and the Resurrection from the dead, while as yet His providential scheme had not received its appropriate fulfilment, He mingled both with the just and the unjust, and ate with publicans and sinners, and allowed any that so willed to come to Him and touch His holy Body, that He might sanctify all men and call them to a knowledge of the truth, and might bring back to health those who were diseased and enfeebled by the constant practice of sin. Therefore also, in another place, He said unto them: They that are whole have no need of a physician; but they that are sick. Therefore, before His Resurrection from the dead, He had intercourse indiscriminately with the righteous and with sinners, and never frightened away any that came unto Him. Moreover, when He was once reclining at the house of a Pharisee, a woman came in unto Him weeping, who was a sinner in the city, as is written, and let down her wanton locks, scarcely released from the service of her past sins, and wiped His Feet therewith; and we see that He did not stop her. Again, when He was on His way to bring back to life the daughter of the leader of the Synagogue, once more a woman came near unto Him, who had an issue of blood, and touched the border of His garment; and we find that He was in nowise offended, but rather vouchsafed unto her the comforting assurance: Daughter, thy faith hath made thee whole; go in peace. But at that time, by His Providence, men who were still unclean, and who were polluted both in mind and body, were suffered without let or hindrance to touch the holy Flesh Itself of our Saviour Christ, and to gain every blessing thereby; but when, after having completed the scheme of our redemption, He had both suffered the Cross itself, and death thereon, and had risen again to life, and shown that His Nature was superior to death, henceforward, instead of granting them a ready permission, He hinders those who come to Him from touching the very Flesh of His holy Body; thereby giving us a type of the holy Churches, and the mystery concerning Himself, just as also the Law given by the all-wise Moses itself did, when it represented the slaughter of the lamb as a figure of Christ; for no uncircumcised person, said the Law, shall eat thereof, meaning by uncircumcised impure—-and humanity may justly be deemed impure in its own nature. For what is the nature of man, as compared with God's inherent purity? We may not, therefore, while we remain uncircumcised, that is, impure, touch the holy Body, but only when we have been made pure by the true circumcision of the Spirit. For circumcision is that of the heart, in the Spirit, as Paul saith. And we cannot be spiritually circumcised if the Holy Spirit hath not taken up His abode in us by faith and Holy Baptism. Surely, therefore, it was meet that Mary should for a while be restrained from touching His sacred Body, as she had not yet received the Spirit. For even though Christ was risen from the dead, still the Spirit had not yet been given to humanity by the Father through Him. For when He ascended to God the Father, He sent the Spirit down to us; wherefore also He said: It is expedient for you that I go away: for if I go not away, the Comforter cannot come unto you; but if I depart, I will send Him unto you. As, therefore, the Holy Spirit had not yet been sent down unto us, for He had not yet ascended to the Father, He repulses Mary as not yet having received the Spirit, saying: Touch Me not, for I am not yet ascended unto the Father; that is to say, I have not yet sent down unto you the Holy Spirit. Hence the type is applicable to the Churches. Therefore, also, we drive away from the Holy Table those who are indeed convinced of the Godhead of Christ, and have already made profession of faith, that is, those who are already catechumens, when they have not as yet been enriched with the Holy Spirit. For He does not dwell in those who have not received Baptism. But when they have been made partakers of the Holy Spirit, then indeed there is nothing to hinder them from touching Our Saviour Christ. Therefore, also, to those who wish to partake of the blessed Eucharist, the ministers of Divine mysteries say, "Holy things to the holy," teaching that participation in holy things is the due reward of those who are sanctified in the Spirit.

xx. 17. But go to My brothers, and tell them, I am ascending to My Father and your Father, and to My God and your God.

xx. 17. But go unto My brethren, and say to them, I ascend unto My Father and your Father, and My God and your God.

For the reasons we have given, Christ does not allow Mary to touch Him, even though in her love for God she greatly desired this privilege. But He still rewards her for her watchful care and doubly repays her for her passionate faith and love for Him, showing that those who are diligent in His service receive a reward. And what was even more glorious, she accomplished the deliverance of woman from the weaknesses of old. For in her first—I mean in Mary—all womankind, so to speak, are crowned with a double honor. For though at first she mourned in this way and made Christ an occasion for weeping, she turned her mourning into joy when she was told to stop crying by Him who, by His own sentence of old, had made woman easy to overcome by the attacks of sorrow. For God had said to the woman: In sorrow you shall bring forth children. But just as He once made her subject to sorrow in Paradise when she listened to the voice of the serpent and served the devil's schemes, so now again in a garden He commands her to stop weeping. Releasing her from that curse which bound her to sorrow, He commands her to be the first messenger of tidings of great joy and proclaim to the disciples His journey heavenward. This means that just as the first woman, the mother of all mankind, was condemned for listening to the devil's voice, and through her the whole race of women, so also this woman, because she had listened to our Savior's words and announced tidings filled with eternal life, might deliver the entire race of women from the charge of old. The Lord therefore grants to Mary that, besides being delivered from tears and from a heart always prone to sorrow, her feet also should be beautiful. For, as the Prophet exclaims: How beautiful are the feet of those who bring glad tidings of good things! But the feet of that woman of old time were not beautiful, for she brought no good tidings when she enticed our forefather to transgress the Divine command. That Mary is worthy of our admiration we may conclude from the fact that she was deemed worthy of mention in prophecy. For what did the Prophet say concerning her and the women with her who announced to the holy disciples the Resurrection of the Savior? You women who come from the sight, come here; for it is a people that has no understanding. For this Divine prophecy commands these women, true lovers of Christ, to come, as it were, with quickened steps so that they may tell what they themselves have seen, and condemns the insensibility of the Jews in that they laughed to scorn the words of our Savior Christ Himself concerning the Resurrection.

For reasons which we have given, Christ suffers not Mary to touch Him, though, in her love of God, she greatly yearned for this boon; but still rewards her for her watchful care, and doubly requites her for her passionate faith and love for Him, showing that those who are diligent in His service meet with a recompence. And, what was even yet more glorious, she achieved the deliverance of woman from the frailties of old; for in her first—-I mean in Mary—-all womankind, so to speak, are crowned with a double honour. For though at first she thus lamented, and made Christ an occasion for weeping, she turned her mourning into joy when she was told to forbear from tears by Him, Who, by His own sentence of old, had made woman easy to be overcome by the attacks of sorrow. For God had said to the woman: In sorrow shalt thou bring forth children; but just as He once made her subject unto sorrow in Paradise, when she hearkened to the voice of the serpent, and ministered to the devil's wiles, so now again in a garden He bids her refrain from weeping. Releasing her from that curse which bound her unto sorrow, He bids her be the first messenger of tidings of great joy, and proclaim to the disciples His journey heavenward; that as the first woman, the mother of all mankind, was condemned for listening to the devil's voice, and through her the whole race of women, so also this woman, in that she had hearkened to our Saviour's words, and announced tidings fraught with life eternal, might deliver the entire race of women from the charge of old. The Lord, therefore, grants unto Mary that, besides being delivered from tears, and from a heart ever prone to sorrow, her feet also should be beautiful. For, as the Prophet exclaims: How beautiful are the feet of them that bring glad tidings of good things! while the feet of that woman of old time were not beautiful, for no good tidings did she bring when she enticed our forefather to transgress the Divine command. That Mary is worthy our admiration we may infer, from the fact that she was deemed worthy of mention in prophecy. For what said the Prophet concerning her, and the women with her, who announced unto the holy disciples the Resurrection of the Saviour? Ye women, who come from the sight, come hither; for it is a people that hath not understanding. For this Divine prophecy bids these women, true lovers of Christ, come, as it were, with quickened steps, that they may tell what they themselves have seen, and condemns the insensibility of the Jews in that they laughed to scorn the words of our Saviour Christ Himself concerning the Resurrection.

Even though other women were there too (since the other Gospel writers are happy to record this), and the wise John mentioned only Mary, we will still find no contradiction in the accounts of these holy men. For it is likely that John mentioned only Mary Magdalene because her love for Christ was more passionate, and she ran ahead of the others, so that she was first to see the tomb, and was in the garden, and searched every place near the burial site, looking for the Body; for she actually thought that the Lord had been taken away. Results are always attributed to those who take the lead in planning and action, even though there may be others who share in both.

And though there were also other women there (for this the other Evangelists are pleased to record), and the wise John made mention only of Mary, we shall yet find no discrepancy in the accounts of these holy men. For it is probable that John made mention only of Mary Magdalene, because her love for Christ was more impassioned, and she outran the others, so that she first saw the tomb, and was in the garden, and visited every place that was nigh unto the sepulchre, to search for the Body; for she thought, in fact, that the Lord had been taken away. For results are always ascribed to those who take the lead in counsel and action, though there may be others who co-operate in both.

Therefore, to her honor and glory and everlasting renown, the Savior gave Mary the responsibility of announcing to the brethren the message contained in His words: I ascend unto My Father and your Father, and My God and your God. And you should receive this great and profound mystery without letting your heart leap beyond the measure of truth in divine teaching. Notice how the Only-begotten Word of God came among us, so that we also might become like He is, as far as our nature can achieve this, and as far as it relates to our new creation by grace. For He humbled Himself so that He might lift up what was by nature lowly to His own high position. He took the form of a servant, though He was by physis Lord and Son of God, so that He might raise what was by nature enslaved to the dignity of Sonship, conforming to His own Likeness and in His Image. You may well want to ask how, and in what sense, He became one of us as Man so that we also might be like Him—that is, Gods and Sons—receiving our attributes into Himself and giving back to us His own. I will explain as well as I can. First of all, though we are servants by rank and nature (for creatures are subject to their Creator), He calls us His brethren and designates God the common Father of Himself and us. By making humanity His own through taking our likeness upon Him, He calls our God His God, though He is His Son by physis. This is so that, just as we rise up to His exceedingly great dignity through likeness to Him (for we are not called sons of God because we are by nature sons of God, but because He cries in our hearts by His own Spirit, Abba, Father), He also—since He took our form, for He became Man according to the Scriptures—might have God for His God, though He was truly God by physis and proceeded from Him. Therefore, do not be offended when you hear Him calling God His God, but instead contemplate His words with a teachable spirit and carefully consider their true meaning. For He says that God is both His Father and our God, and both statements are true. For truly, the God of the universe is Christ's Father, but not ours by nature; rather He is our God as our Creator and Sovereign Lord. But the Son, as it were, blending Himself with us, grants to our nature the dignity that is in a special and unique sense His own, calling Him who begot Him the common Father of us all. Meanwhile, He receives into Himself, by taking our likeness upon Him, what belonged to our nature. For He calls His Father His God, being unwilling—through His inherent love and mercy toward humanity—to dishonor our likeness that He had taken upon Himself. If, then, you choose in ignorance to object to this statement, and it seems intolerable to you that the Lord should say that God the Father was His God, you will then, in your perversity, be bringing a charge against the plan for your own redemption. And when you ought to be giving thanks you will be dishonoring your Benefactor, and foolishly objecting to the way in which He showed His love toward you. For if He humbled Himself, despising shame, and became a Man for your sake, the responsibility for humiliation falls on you, and to Him who chose to undergo this for your sake, exceedingly great honor is due. And I am amazed that you only hear about the eclipse of glory (for He humbled Himself for our sake), and do not consider its restoration, and that, focusing only on the degradation, you do not reflect on the exaltation. For how was He humiliated, if you do not regard Him as perfect, as being God? And in what sense was He degraded, if you do not take into account the lofty attributes of His ineffable physis? Therefore, when He was perfect and all-sufficient as God, He humbled Himself for your sake, transforming Himself to your likeness. And though He was highly exalted as the Son of God and of the very ousia of the Father, He degraded Himself, being deprived of the attributes of Divine glory, as far as His physis permitted. So now, since He is at the same time God and Man, being highly exalted because of His parentage (for He is God of God and truly Begotten of His Father), and also made lowly for our sake (for He became Man for us), be calm in mind when you hear Him saying: I ascend unto My Father and your Father, and My God and your God. For it was entirely proper and right that, as being by physis God and Son of God, He should call Him who begot Him His Father, and that, as being Man, just as we are men, He should call God His God.

Therefore, to her honour and glory and perpetual renown, the Saviour vouchsafed unto Mary the duty of proclaiming to the brethren the tidings contained in His words: I ascend unto My Father and your Father, and My God and your God; and do thou for thy part accept this great and profound mystery, not suffering thine heart to vault over the measure of the truth of the Divine doctrines. Observe how the Only-begotten Word of God came among us, that we also might be even as He is, so far as is possible for our nature to attain thereto, and so far as relates unto our new creation by grace. For He humbled Himself that He might exalt that which was by nature lowly to His own high station; and wore the form of a servant, though He was by Nature Lord and Son of God, that He might uplift that which was by nature enslaved to the dignity of Sonship, in conformity with His own Likeness, and in His Image. How, and in what sense, then, He, becoming one of us as Man, in order that we also might be like Him, that is, Gods and Sons, receives our attributes into Himself, and gives back unto us His own, you may well be anxious to inquire. I will explain, then, as far as I am able: In the first place, then, though we are servants by rank and nature (for creatures are subject to their Creator), He calls us His brethren, and designates God the common Father of Himself and us; and, making humanity His own, by taking our likeness upon Him, He calls our God His God, though He is His Son by Nature; that, as we mount up to His exceeding great dignity of station by likeness to Him (for it is not because we are by nature sons of God that we are so called, for He cries in our hearts by His own Spirit, Abba, Father), so also He, since He took our form—-for He became Man, according to the Scriptures—-might have God for His God, though He was truly God by Nature, and proceeded from Him. Be not, therefore, offended, though you hear Him calling God His God, but rather contemplate His words in a teachable spirit, and attentively consider their true meaning. For He says that God is both His Father and our God; and both sayings are true. For, in very truth, the God of the universe is Christ's Father, but not ours by nature; but rather our God as our Creator and Sovereign Lord. But the Son, as it were, blending Himself with us, vouchsafes to our nature the dignity that is in a special and peculiar sense His own, calling Him That begat Him the common Father of us all; while, on the other hand, He receives into Himself, by taking upon Him our likeness, that which belonged to our nature. For He calls His Father His God, being unwilling, through His inherent love and mercy toward mankind, to dishonour our likeness that He had taken upon Himself. If, then, you choose in ignorance to cavil at this saying, and it seem intolerable to you that the Lord should say that God the Father was His God, you will then, in your perversity, be bringing a charge against the scheme for your own redemption; and when you ought to be offering up thanksgiving you will be dishonouring your Benefactor, and be foolishly objecting to the manner in which He manifested His love towards you. For if He humbled Himself, despising shame, and became a Man for your sake, on your head is the charge of humiliation, and to Him Who chose to undergo this for your sake, exceeding great is the honour due. And I am amazed that you have ears merely for the eclipse of glory (for He humbled Himself for our sake), and consider not its restoration, and, regarding only the degradation, reflect not upon the exaltation. For how was He humiliated, if you do not regard Him as perfect, as being God? And in what sense was He degraded, if you do not take into account the lofty attributes of His ineffable Nature? Therefore, when He was perfect and all-sufficient as God, He humbled Himself for your sake, transforming Himself to your likeness; and though He was high exalted as the Son of God, and of the very Essence of the Father, He degraded Himself, being mulcted of the attributes of Divine glory, so far as His Nature admitted. As therefore, now, He is at the same time God and Man, being high exalted because of His parentage (for He is God of God and truly Begotten of His Father), and also made lowly for our sake (for He became Man for us); be of a tranquil mind when you hear Him saying: I ascend unto My Father and your Father, and My God and your God. For it was very meet and right that, as being by Nature God and Son of God, He should call Him That begat Him His Father; and that, as being Man, even as we are men. He should call God His God.

That group which is especially prone to weakness—I mean the group of women—is restored by the loving-kindness of our Savior, who, in a sense, gathered together into one the source and origin of our weaknesses and improved them for the future. For Mary announced that she had seen the Lord, who had escaped from the bonds of death, and had heard His voice, and brought to the disciples the words of life and the first fruits of the Divine Gospel.

That race which is specially subject to weakness—-I mean the race of women—-is restored by the loving-kindness of our Saviour, Who, in a manner, rolled up in one the source and origin of our infirmities, and ameliorated them for the future. For Mary announced that she had seen the Lord, Who had escaped from the bonds of death, and had heard His Voice, and brought to the disciples the words of life, and the firstfruits of the Divine Gospel.

On that same day, the first day of the week, when evening came and the disciples were gathered together with the doors shut because they feared the Jews, Jesus came and stood among them and said to them, "Peace be to you." After saying this, He showed them His hands and His side.

19, 20 When therefore it was evening, on that day, the first day of the week, and when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and saith unto them, Peace be unto you. And when He had said this, He showed unto them His Hands and His Side.

On the same day that He appeared to Mary and spoke with her, He also showed Himself to the holy disciples, who feared the unbearable attacks of the godless Jews and had therefore gathered together in a certain house. For it was unlikely that those who had been so instructed and had often been told to flee quickly from the rage of those who wanted to kill them would fail to exercise proper caution. Christ miraculously appears to them. For while the doors were shut, as the Apostle says, Christ unexpectedly stood in their midst, by His ineffable divine power rising above the chain of cause and effect, and showing Himself able to set aside the plan and method appropriate to His action. For let no one say, "How did the Lord, whose body was of solid flesh, enter without obstruction, though the doors were shut?" but rather let him consider that the Evangelist is not speaking here of one of us, but rather of Him who is enthroned beside God the Father, and who easily does whatever He wills. For He who was by nature the true God was necessarily not subject to the sequences of cause and effect, as are the creatures that owe their existence to Him; but rather He exercises lordship over necessity itself, and over proper and appropriate methods of action. For how did He make the sea provide a foothold for His feet, and walk on it as on dry land, though we are not made in such a way that we can walk on the paths of the sea? And how did He perform the rest of His marvelous works with godlike power? All these things, you will say, surpass human understanding. Put this miracle of Christ alongside the rest, and do not, following the opinion of certain people who in their foolish hearts have been led astray to judge falsely, imagine because of this very event that Christ rose again without His human body, completely stripped of it and separated from the temple that He had taken upon Himself. For if you cannot understand the working of God's ineffable nature, why do you not instead cry out against the weakness of human reason—for that would be the wiser course—and then silently accept the limit prescribed to you by the Creator? For in rejecting the conclusion of wisdom, you do wrong to the great mystery of the resurrection, on which all our hope rests. For remember Paul's exclamation: If the dead are not raised, neither has Christ been raised; and if Christ has not been raised, your faith is worthless, and you are still in your sins. And again: Yes, and we are found to be false witnesses of God, because we testified of God that He raised up Christ, whom He did not raise up, if it is true that the dead are not raised. For what can be raised up except that which has fallen? Or what restored to life, except that which is bowed down in death? And how shall we expect to rise again, if Christ did not raise up His own temple, making Himself, for us, the firstfruits of those who are asleep, and the firstborn from the dead? Or how shall this mortal put on immortality, if, as some think, it is lost in total annihilation? For how shall it escape this fate if it has no hope of a new life? Do not, then, turn away from orthodoxy in the faith because a miracle was accomplished; but rather be wise, and add this to the other marvelous works that Christ did.

On the selfsame day on which He had appeared unto Mary, and discoursed with her, He also showed Himself to the holy disciples, who dreaded the intolerable attacks of the impious Jews, and were, on that account, collected together in a certain house. For it was not likely that they who had been so instructed, and had often been bidden to make haste to escape from the wrath of their would-be murderers, would be found lacking in proper prudence. Christ miraculously appears unto them. For while the doors were shut, as the Apostle says, Christ unexpectedly stood in the midst, by His ineffable Divine power rising superior to the chain of cause and effect, and showing Himself able to dispense with the design and method appropriate to His action. For let no man say, "How did the Lord, Whose Body was of solid Flesh, enter without let or hindrance, though the doors were shut?" but rather let him reflect that the Evangelist is not here speaking of one of ourselves, but rather of Him Who is enthroned by the side of God the Father, and Who easily doth whatsoever He will. For He that was by Nature the true God, was of necessity not subject unto the sequences of cause and effect, as are the creatures that owe their being to Him; but rather does He exercise Lordship over necessity itself, and due and appropriate methods of performance. For how did He make the sea afford a footing unto His Feet, and walk thereon as upon dry land, though we are not so framed that we can tread upon the paths of the sea? And how did He perform the rest of His marvellous works with God-like power? All these things, you will say, surpass man's understanding. Put this miracle of Christ side by side with the rest, and do not, following the opinion of certain men, who, in the folly of their hearts, have been led astray to judge falsely, imagine on account of this very occurrence that Christ rose again without His human Body, wholly bereft thereof, and severed from the Temple that He had taken on Himself. For if thou canst not understand the working of God's ineffable Nature, why dost thou not rather cry out against the infirmity of man's reason —-for that would be the wiser course—-and then silently acquiesce in the limit prescribed to you by the Creator? For in rejecting the conclusion of wisdom, thou doest wrong to the great mystery of the Resurrection, on which all our reliance is fixed. For remember the exclamation of Paul: If the dead are not raised, neither hath Christ been raised: and if Christ hath not been raised, your faith is vain, and ye are yet in your sins. And again: Yea, and we are found false witnesses of God; because we witnessed of God that He raised up Christ: Whom He raised not up, if so be that the dead are not raised. For what can be raised up save that which is fallen? or what restored to life, save that which is bowed down in death? And how shall we expect to rise again, if so be that Christ raised not up His own Temple, making Himself, for us, the Firstfruits of them which are asleep, and the Firstborn from the dead? Or how shall this mortal put on immortality, if, as some think, it be lost in total annihilation? For how shall it escape this fate if it have no hope of a new life? Do not, then, swerve from orthodoxy in the faith, because a miracle was accomplished; but rather be wise, and add this to the other marvellous works that Christ did.

Notice how, by unexpectedly entering when the doors were shut, Christ showed once more that He was by Nature God, and no other than He who had previously lived among them. And also, by revealing the wounded side of His body and showing the marks of the nails, He gave us complete proof that He had raised that Temple of His Body which had hung upon the Cross, and had restored to life that body which He had worn, thereby conquering death, which affects all flesh, since He was by Nature Life and God. What need, then, was there for Him to show them His hands and side, if, as some wrongly think, He did not rise again with His body? And if He wanted His disciples not to think this about Him, why did He not instead appear in another form and, rejecting the appearance of flesh, create other thoughts in their minds? But as it is, He considered it so important that they should be convinced of the Resurrection of His body that, even though the moment seemed to call Him to change His body into some form of ineffable and surpassing majesty, He chose in His Providence to appear once more as He had been before, so that He might not be thought to be wearing any other form than that in which He had also suffered crucifixion. For that our eyes could not have endured the glory of the holy body, if Christ had chosen to reveal it to the disciples before He ascended to the Father, is easily understood when we consider His transfiguration on the Mount before the holy disciples. For the blessed Matthew the Evangelist writes that Jesus took Peter, and James, and John, and went up into the mountain, and was transfigured before them: and His face shone like lightning, and His garments became white as snow, and they could not endure the sight, but fell on their faces. Very appropriately, then, our Lord Jesus Christ, since He had not yet transformed the Temple of His body into its proper and fitting majesty, still appeared in His original form, not wanting the belief in the Resurrection to be transferred to another form or body than that which He had received from the Holy Virgin, in which He was also crucified and died, according to the Scripture, since the power of death extends only over flesh, from which it was also driven out. For if His body, after death, did not rise again, what kind of death was conquered, and in what way was the power of corruption weakened? For it could not be by the death of a single rational being, or soul, or angel, or even the very Word of God. Since, then, the power of death relates only to that which is by nature subject to corruption, it is with this that the power of the Resurrection is concerned, and with this alone, so that the dominion of the ruler of this world might be taken away. The entry of our Lord through the closed doors must be counted, by wise people, with the other miracles that He performed. He then greeted His holy disciples. Peace be unto you, He says, meaning by peace Himself. For while Christ is present among people it follows that the tranquility of their minds is assured to them. Paul also declared that this gift is granted to those who believe in Him, when he says: The peace of Christ, which passes all understanding, shall guard your hearts and your thoughts, meaning by the peace of Christ which passes all understanding nothing else than His Spirit, which if anyone partakes of he shall be filled with everything that is good.

For observe how, by unexpectedly entering when the doors were shut, Christ showed, once more, that He was by Nature God, and no other than He Who had erewhile dwelt among them; and also, by laying bare the wounded Side of His Body, and by showing the print of the nails, He gave us complete satisfaction that He had raised that Temple of His Body which had hung upon the Cross, and had restored to life that Body which He had worn, thereby subduing death, which is due to all flesh, inasmuch as He was by Nature Life and God. What need, then, was there for Him to show them His Hands and Side, if, as some perversely think, He did not rise again with His Body? And, if He wished His disciples not to entertain this idea concerning Him, why did He not rather appear in another form, and, disdaining the likeness of flesh, conjure up other thoughts in their minds'? But, as it is, He thought it of so great importance that they should be convinced of the Resurrection of His Body, that, when the time even seemed to call Him to change His Body into some form of ineffable and surpassing Majesty, He resolved in His Providence to appear once more as He had been of old, that He might not be thought to be wearing any other form than that in which also He had suffered crucifixion. For that our eyes could not have endured the glory of the holy Body, if Christ had chosen to reveal it unto the disciples before He ascended to the Father, is easily to be inferred, when we reflect upon His transfiguration on the Mount before the holy disciples. For the blessed Matthew the Evangelist writes, that Jesus took Peter, and James, and John, and went up into the mountain, and was transfigured before them: and His Face did shine as lightning, and His garments became white as snow, and they could not endure the sight, but fell on their faces. Very appropriately, then, our Lord Jesus Christ, as He had not yet transformed the Temple of His Body into its due and proper majesty, still appeared in His original shape, not wishing the belief in the Resurrection to be transferred to another form or body than that which He had received from the Holy Virgin, in which also He was crucified, and died, according to the Scripture, the power of death extending only over Flesh, from which also it was driven forth. For if His Body, after death, did not rise again, what sort of death was vanquished, and in what way was the power of corruption weakened? For it could not be by the death of a single rational being, or soul, or angel, or even the very Word of God. When, then, the power of death has reference only to that which is doomed by nature to corruption, with this it is that the power of the Resurrection is concerned, and with this alone, in order that the dominion of the lord of this world might be taken away. The entry of our Lord through the closed doors must be classed, by men of wisdom, with the other miracles that He wrought. He then greeted His holy disciples. Peace be unto you, He says; meaning by peace, Himself. For while Christ is present among men it follows that the tranquillity of their minds is assured unto them. Paul also declared that this boon is granted to those who believe on Him, when he says: The peace of Christ, which passeth all understanding, shall guard your hearts and your thoughts; meaning by the peace of Christ which passeth all understanding nothing else than His Spirit, of Which if any man partake he shall be filled with everything that is good.

Here, the blessed Evangelist also testifies to the truth of our Savior's words when he says that the disciples were filled with peace and joy in their hearts when they saw Jesus. For we remember the mysterious statement that He spoke to them concerning His precious Cross and Resurrection from the dead, saying: A little while, and you see Me no more; and again a little while, and you shall see Me; and your heart shall rejoice, and your joy no one takes away from you. The Jews, whose minds were driven by a frenzy of fury, rejoiced when they saw Jesus nailed to the Cross, while the hearts of the holy disciples were weighed down with an unbearable burden of sorrow. But since He is by physis Life, He overcame the power of death and rose again, and the joy of the Jews was extinguished, while the sorrow of the holy disciples was turned into joy, and nothing could rob or deprive them of their soul's delight. Christ, having died once for all to put away sin, dies no more, as is written. For He is alive forevermore, and surely He will preserve those whose hope is in Him in unceasing joy. He greets them once more with the oft-repeated assurance: Peace be unto you; laying down, as it were, this law for the children of the Church. Therefore, especially when we assemble and gather together in holy places, at the very beginning of the blessed mystery of the Eucharist, we repeat this saying to one another. For our being at peace with each other and with God must be considered a fountain and source of all good. Therefore, when Paul prays that those who are called may enjoy the highest of all blessings, he says: Grace to you and peace, from God our Father and the Lord Jesus Christ; and also, when he invites those who have not yet believed to make their peace with God, he says: We are ambassadors on behalf of Christ, as though God were entreating through us: we beseech you on behalf of Christ, be reconciled to God. Likewise, the Prophet Isaiah also exhorts us, crying out: Let us make peace with Him, let us make peace who come. The meaning of this saying well befits the Dispenser of Peace, or rather the Peace of all people; that is, Christ, for He is our peace, according to Scripture.

Hereby, also, the blessed Evangelist testifies to the truth of our Saviour's Words, when he says that the disciples were full of peace and joy of heart when they saw Jesus. For we remember the mysterious utterance that He spake unto them concerning His precious Cross and Resurrection from the dead, saying: A little while, and ye behold Me no more; and again a little while, and ye shall see Me; and your heart shall rejoice, and your joy no one talceth away from you. The Jews, indeed, whose minds were transported by a frenzy of fury, rejoiced when they saw Jesus nailed to the Cross, while the heart of the holy disciples was heavy laden with an intolerable burthen of sorrow. But as He is by Nature Life, He overcame the power of death, and rose again, and the joy of the Jews was extinguished, while the heaviness of the holy disciples was turned into joy, and nothing could rob or deprive them of their soul's delight. Christ, having died once for all to put away sin, dieth no more, as is written. For He is alive for evermore, and of a surety He will preserve those whose hope is in Him, in joy without ceasing. He once more greets them with the oft-repeated assurance: Peace be unto you; laying down, as it were, this law for the children of the Church. Therefore, also, more especially in the assembling and gathering of ourselves together in holy places, at the very commencement of the blessed mystery of the Eucharist, we repeat this saying to one another. For our being at peace with each other and with God must be accounted a fountain and source of all good. Therefore, also, Paul, when he prays that those who are called may enjoy the highest of all blessings, says: Grace to you and peace, from God our Father and the Lord Jesus Christ; and also, when he invites those who have not yet believed to make their peace with God, he says: We are ambassadors on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God. None the less, also, the Prophet Isaiah exhorts us, crying out: Let us make peace with Him, let us make peace who come. The meaning of the saying well befits the Dispenser of Peace, or rather the Peace of all men; that is, Christ, for He is our peace, according to the Scripture.

Through this, our Lord Jesus Christ ordained the disciples to be guides and teachers of the world and ministers of His divine mysteries. He also commanded them, since the time had now come, to shine like lights and illuminate not merely the country of Judaea according to the limit of the Law's commandment, which extended from Dan to Beersheba according to Scripture, but also all under the sun and people scattered throughout all lands, wherever they lived. Paul's saying is therefore true: No man takes this honor upon himself, but only he who is called by God. For our Lord Jesus Christ called His own disciples into His most glorious apostleship before all others, and He firmly established the whole earth, which was nearly tottering and about to fall, pointing out as God men to be its supports who were well able to hold it up. Therefore He also spoke through the Psalmist's mouth concerning the earth and the Apostles: I have fixed the pillars of it. The blessed disciples were like the pillars and ground of the truth, and He says that He sent them forth just as the Father had sent Him. He showed at the same time the dignity of their apostleship, the incomparable honor of the power granted to them, and most likely also the way of life the Apostles were to follow. For if He thought it right to send forth His own disciples just as the Father had sent Him, wasn't it necessary for those who were destined to imitate His mission to determine what the Father sent the Son forth to do? In various ways He explained to us the character of His own mission, saying in one place: I came not to call the righteous, but sinners to repentance; and again: They that are whole have no need of a physician, but they that are sick; and again, in another place: For I am come down from heaven, not to do Mine own will, but the will of Him that sent Me; and once more: For God sent not His Son into the world to judge the world, but that the world should be saved through Him. Summing up the character of their mission in a few words, He says He sent them just as the Father had sent Him, so that they might know they were bound to call sinners to repentance, to minister to those who were in bad condition either in body or soul, and in all their dealings on earth not to follow their own will in any way, but the will of Him who sent them, and to save the world by their teaching, as far as was possible. And in truth we will find the holy disciples eager to show the utmost zeal in performing all these things, and it is not difficult for anyone to satisfy himself of this who has once turned his attention to the Acts of the Apostles and the words of holy Paul.

Hereby our Lord Jesus Christ ordained the disciples to be guides and teachers of the world, and to be ministers of His Divine mysteries, and also bade them, for the time was now come, like lights to illuminate and enlighten, not merely the country of Judaea, according to the limit of the commandment of the Law, which extended from Dan even unto Beersheba, according to the Scripture, but rather also all under the sun, and men scattered throughout all lands, wheresoever they dwelt. The saying of Paul, therefore, is true: No man taketh the honour unto himself, but he that is called of God. For our Lord Jesus Christ called into His most glorious apostleship, before all others, His own disciples, and firmly fixed the whole earth, which was well-nigh tottering and in the act of falling, pointing out, as God, men to be props thereof who were well able to support it. Therefore, also, He thus spake by the mouth of the Psalmist, concerning the earth and the Apostles: I have fixed the pillars of it; for the blessed disciples were as the pillars and ground of the truth, whom also He says that He sent forth, even as the Father had sent Him; showing at the same time the dignity of their apostle-ship, and the incomparable honour of the power vouchsafed unto them, and also in all likelihood suggesting the method of life the Apostles were to follow. For if He thought it meet that He should send forth His own disciples, even as the Father had sent Him, was it not necessary for those who were destined to imitate His mission to ascertain what the Father sent forth the Son for to do? In divers ways, then, expounding unto us the character of His own mission, He said in one place: I came not to call the righteous, but sinners to repentance; and again: They that are whole have no need of a physician; but they that are sick: and again, in another place: For I am come down from heaven, not to do Mine own Will, but the Will of Him That sent Me; and yet once more: For God sent not His Son into the world to judge the world; but that the world should be saved through Him. Summing up, therefore, in a few words the character of their mission, He says that He sent them even as the Father had sent Him, that they might know thereby that they were bound to call sinners to repentance, and to minister to those who were in evil plight, whether of body or soul, and in all their dealings upon earth, not in any wise to follow their own will, but the Will of Him That sent them, and to save the world by their teaching, so far as was possible. And in truth we shall find the holy disciples eager to show the utmost zeal in performing all these things; and it is not difficult for any one to satisfy himself of this, who has once turned his attention to the Acts of the Apostles, and the words of the holy Paul.

When He had said this, He breathed on them and said to them, "Receive the Holy Spirit. If you forgive anyone's sins, they are forgiven; if you retain anyone's sins, they are retained."

22, 23 And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Ghost: whosesoever sins ye forgive, they are forgiven unto them; whosesoever sins ye retain, they are retained.

After giving the holy Apostles the glorious honor of the apostleship and appointing them ministers and priests of the Divine Altar, as I just said, He immediately sanctifies them by granting His Spirit to them through the outward sign of His Breath. This shows us clearly that the Holy Spirit is not alien to the Son but Consubstantial with Him, and proceeds from the Father through Him. It demonstrates that the gift of the Spirit necessarily accompanies those whom He ordains to be Apostles of God. Why is this? Because they could have done nothing pleasing to God and could not have overcome the snares of sin unless they had been clothed with power from on high and transformed into something other than what they were before. Therefore it was also said to someone long ago: The Spirit of the Lord will come upon you, and you will be turned into another man. The Prophet Isaiah also declared that those who waited upon the Lord would renew their strength. The wise Paul, too, when he says that he surpassed some in his labors—that is, in the work of an Apostle—immediately adds: Yet not I, but the grace of God which was with me. Furthermore, we say that the disciples would never have understood the mystery that is in Christ, nor been true guides in this knowledge, unless they had advanced in the light of the Spirit to a revelation of things that surpass human reason and understanding—a revelation able to show them the heights they were required to reach. For no one can say Jesus is Lord, as Paul says, except in the Holy Spirit. Since they were destined to proclaim that Jesus was the Lord—that is, to preach that He was God and Lord by necessity—they therefore received the grace of the Holy Spirit immediately connected with the office of apostleship. Christ granted the Spirit to them not by serving another's desires but by bestowing Him from Himself, for the Spirit could only come down to us from the Father through the Son. However, the old written Law, which contained shadows and types of the reality, ordained that the appointment of priests should be performed in a more physical way, so to speak, and that their appointment should be accompanied by more outward display. For the blessed Moses, by God's command, instructed Aaron and the Levites to wash themselves with water. Then he slew the ram of consecration and anointed with the blood the tip of Aaron's right ear, as is written, and also put some of the blood on the thumb of the right hand and on the big toe of the right foot, giving an outline and type, as in a picture, of the mystery concerning Christ. For where water and blood are present—the instruments of sanctification—how can there be any question that in an obscure type an outline was given of the beautiful reality? Our Lord Jesus Christ, transforming the figure of the Law into the power of truth, consecrates through Himself the ministers of the Divine Altar. For He is the Lamb of consecration, and He consecrates by actual sanctification, making people partakers in His Nature through participation in the Spirit, and in some way strengthening human nature into a power and glory that is superhuman.

After dignifying the holy Apostles with the glorious distinction of the apostleship, and appointing them ministers and priests of the Divine Altar, as I have just said, He at once sanctifies them by vouchsafing His Spirit unto them, through the outward sign of His Breath, that we might be firmly convinced that the Holy Spirit is not alien to the Son, but Consubstantial with Him, and through Him proceeding from the Father; He shows that the gift of the Spirit necessarily attends those who are ordained by Him to be Apostles of God. And why? Because they could have done nothing pleasing unto God, and could not have triumphed over the snares of sin, if they had not been clothed with power from on high, and been transformed into something other than they were before. Therefore, also, it was said to one of old time: The Spirit of the Lord will come upon thee, and thou shalt be turned into another man; and the Prophet Isaiah also declared that those who waited upon the Lord should renew their strength. The wise Paul, too, when he says that he surpassed some in his labours, that is, in the deeds of an Apostle, adds at once: Yet not I, but the grace of God which was with me. Besides, we say this, that the disciples would never at all have understood the mystery that is in Christ, nor have been true guides in this knowledge, if they had not advanced in the light of the Spirit to a revelation of things which surpass man's reason and understanding, a revelation which is able to point out to them the heights to which they were bound to ascend; for no man can say Jesus is Lord, as Paul says, but in the Holy Spirit. As, then, they were destined to proclaim that Jesus was the Lord, that is, to preach that He was God and Lord of necessity, therefore they received the grace of the Holy Spirit in immediate connexion with the office of apostleship, Christ granting Him unto them, not ministering to the desires of another, but rather vouchsafing Him of Himself; for the Spirit could only come down unto us from the Father through the Son. The old and written Law, however, which contained shadows and types of the reality, ordained that the appointment of priests should be performed in a more physical way, so to say, and that their appointment should be attended with more outward display. For the blessed Moses, by God's command, bade Aaron and the Levites wash themselves with water: then he slew the ram of consecration and anointed w ith the blood the tip of Aaron's right ear, as is written, and also put of the blood upon the thumb of the right hand, and upon the big toe of the right foot, giving an outline and type, as in a picture, of the mystery concerning Christ. For in the presence here of water and blood, the instruments of sanctification, how can there be any question that in an obscure type an outline was given of the fair beauty of the reality? Our Lord Jesus Christ, transforming into the power of truth the figure of the Law, consecrates through Himself the ministers of the Divine Altar. For He is the Lamb of consecration, and He consecrates by actual sanctification, making men partakers in His Nature, through participation in the Spirit, and in some sort strengthening the nature of man into a power and glory that is superhuman.

And there can be no doubt that the explanation I have given here can be proved not to be wrong. But perhaps someone will come and say the following, with a praiseworthy desire for knowledge, asking us this question: "Where then, and when, did the Savior's disciples receive the grace of the Spirit? When the Savior appeared to them in the house, immediately after the Resurrection, and breathed on them, saying: Receive the Holy Spirit; or in the days of holy Pentecost, when, as they were again assembled together in one place, suddenly there came from heaven a sound like the rushing of a mighty wind. And there appeared to them tongues parting asunder, like fire; and it sat upon each one of them. And they began to speak with other tongues, as the Spirit gave them utterance?" For either, such a person will say, we must suppose that a double grace was given to them, or we must remain ignorant of the occasion on which they actually became partakers in the Holy Spirit; if indeed our Savior's saying, and that which is written in the Acts of the holy Apostles, is found to be true. And indeed, the question may well cause us perplexity, especially as Christ Himself said: It is expedient for you that I go away; for if I do not go away the Comforter cannot come to you; but when I depart, I will send Him to you; for the inquirer will perhaps go on to say, "The Truth, that is, Christ, cannot lie. When, then, He said in plain words that the Comforter would not come to the disciples unless He were taken up to the Father, but He would certainly send Him then, when He was in heaven at His side; how, then, can He be supposed to grant the gift of the Spirit, though His journey from here was not yet accomplished?" Still, though the inquiry is very obscure, and very likely to cause perplexity, it yet allows for an appropriate solution, when we remember our faith that Christ is not as one of us, but rather is God, and of God, and so exercises dominion over His own Words, and shapes them to suit His purposes.

And there can be no doubt that the explanation I have here given can be proved not to err from the truth. But, perhaps, someone will come and say as follows, with a praiseworthy desire for knowledge, it may be, putting to us the question, "Where then, and when, did the Saviour's disciples receive the grace of the Spirit? When the Saviour appeared unto them in the house, immediately after the Resurrection, and breathed upon them, saying: Receive ye the Holy Ghost; or in the days of the holy Pentecost, when, as they were again assembled together in one place, suddenly there came from heaven a sound as of the rushing of a mighty wind. And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. And they began to speak with other tongues, as the Spirit gave them utterance?" For either, such an one will say, we must suppose that a double grace was given unto them, or we must remain in ignorance of the occasion on which they, in fact, became partakers in the Holy Spirit; if indeed our Saviour's saying, and that which is written in the Acts of the holy Apostles, is found to be true. And, indeed, the question may well excite our perplexity, especially as Christ Himself said: It is expedient for you that I go away; for if I go not away the Comforter cannot come unto you; but when I depart, I will send Him unto you; for the inquirer will perhaps go on to say, "The Truth, that is, Christ, cannot lie. When, then, He said in plain words that the Comforter would not come unto the disciples unless He were taken up unto the Father, but of a surety He would send Him then, when He was in heaven at His side; how, then, can He be supposed to grant the gift of the Spirit, though His journey from hence was not yet accomplished? " Still, though the inquiry is very obscure, and very likely to cause perplexity, it yet allows of an appropriate solution, when we remember our faith that Christ is not as one of ourselves, but rather is God, and of God, and so exercises dominion over His own Words, and moulds them to suit His purposes.

For He proclaimed that He would send down to us from heaven the Comforter when He had ascended to God the Father. And He did indeed do this when He had gone away to the Father and graciously poured out the Spirit abundantly upon all who were willing to receive it. For anyone could receive it through faith and Holy Baptism. Then what was spoken by the voice of the Prophet was fulfilled: I will pour out of My Spirit upon all flesh. But it was necessary that the Son should appear as working together with the Father in granting the Spirit. It was necessary that those who believed in Him should understand that He is the Power of the Father who has created this whole world and called man out of nothing into being. For God the Father, at the beginning, through His own Word, took dust from the ground, as it is written, and fashioned the living creature, that is man, and gave him a soul according to His will, and enlightened him with a share of His own Spirit, for He breathed into his nostrils the breath of life, as it is written. And when it happened that through disobedience man fell under the power of death and lost his ancient honor, God the Father built him up and restored him to newness of life through the Son, just as at the beginning. And how did the Son restore him? By the death of His own Flesh He destroyed death and brought the race of man back again into incorruption, for Christ rose again for us. Therefore, so that we might learn that He was the one who at the beginning created our nature and sealed us with the Holy Spirit, our Savior again grants the Spirit through the outward sign of His Breath to the holy disciples, as being the firstfruits of renewed nature. For Moses writes concerning our creation long ago that God breathed into man's nostrils the breath of life. So then, just as at the beginning man was formed and came into being, so likewise is he renewed. And just as he was then formed in the Image of his Creator, so likewise now, by participation in the Spirit, is he transformed into the Likeness of his Maker. For the fact that the Spirit impresses the Savior's Image on the hearts of those who receive Him surely does not admit any question, since Paul clearly urges those who had fallen through weakness into observance of the Law with these words: My little children, of whom I am again in travail until Christ be formed in you. For he says that Christ will not be formed in them except by partaking of the Holy Spirit and living according to the law of the Gospel. Therefore, just as in the firstfruits of creation, which is made regenerate into incorruption and glory and into the Image of God, Christ establishes anew His own Spirit in His disciples. For it was necessary that we should also perceive this truth, namely, that He brings down and grants the Spirit to us. Therefore, He also said: All things, whatsoever the Father has, are Mine. And just as the Father has, of Himself and in Himself, His own Spirit, so also the Son has the Spirit in Himself, because He is Consubstantial with Him and essentially proceeded from Him, having by nature in Himself all the attributes of His Father.

For He proclaimed that He would send down to us from heaven the Comforter, when He was ascended to God the Father; and this, indeed, He did, when He had gone away to the Father, and vouchsafed to shed forth the Spirit abundantly upon all who were willing to receive it. For any man could receive it, through faith, that is, and Holy Baptism; and then was fulfilled that which was spoken by the voice of the Prophet: I will pour out of My Spirit upon all flesh. But it was necessary that the Son should appear as co-operating with the Father in granting the Spirit; it was necessary that those who believed on Him should understand that He is the Power of the Father, That has created this whole world, and called man out of nothing into being. For God the Father, at the beginning, by His own Word, took of the dust of the ground, as is written, and fashioned the animal, that is man, and endowed him with a soul, according to His Will, and illuminated him with a share of His own Spirit; for He breathed into his nostrils the breath of life, as is written. And when it came to pass that through disobedience man fell under the power of death, and lost his ancient honour, God the Father built him up and restored him to newness of life, through the Son, as at the beginning. And how did the Son restore him? By the death of His own Flesh He slew death, and brought the race of man back again into incorruption; for Christ rose again for us. In order, then, that we might learn that He it was Who at the beginning created our nature, and sealed us with the Holy Spirit, our Saviour again grants the Spirit, through the outward sign of His Breath, to the holy disciples, as being the firstfruits of renewed nature. For Moses writes concerning our creation of old, that God breathed into man's nostrils the breath of life. As, then, at the beginning, man was formed and came into being, so likewise is he renewed; and as he was then formed in the Image of his Creator, so likewise now, by participation in the Spirit, is he transformed into the Likeness of his Maker. For that the Spirit impresses the Saviour's Image on the hearts of those who receive Him surely does not admit of question; for Paul plainly exhorteth those who had fallen through weakness into observance of the Law, in the words: My little children, of whom I am again in travail until Christ be formed in you. For he says that Christ will not be formed in them save by partaking of the Holy Spirit, and living according to the law of the Gospel. Therefore, as in the firstfruits of creation, which is made regenerate into incorruption and glory and into the Image of God, Christ establishes anew His own Spirit in His disciples. For it was necessary that we should also perceive this truth, namely, that He brings down and grants the Spirit unto us. Therefore, also, He said: All things, whatsoever the Father hath, are Mine. And as the Father hath, of Himself and in Himself, His own Spirit, so also the Son hath the Spirit in Himself, because He is Consubstantial with Him, and essentially proceeded from Him, having by Nature in Himself all the attributes of His Father.

We can prove from the following fact that although there were many actions He repeatedly promised to perform at the proper time, He partially carried them out ahead of schedule for our instruction, so we might be fully convinced that whatever He has said will certainly happen. He declared that He would raise the dead and bring back to life those lying in the earth and in tombs. "The hour is coming," He says, "when the dead will hear the voice of the Son of God and will come out—those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment." And wanting to assure us that He could easily accomplish this, He taught, saying, "I am the Resurrection and the Life." But since the enormity of the miracle made it hard to believe that the dead could ever be restored to life, He moved up the time of the Resurrection for our benefit and gave us a sign by raising Lazarus, the widow's son, and the daughter of Jairus. And what else besides this? Since He said that the resurrection of the Saints would be full of glory—for then, He says, the righteous will shine like the sun in the Kingdom of their Father—so that here too He might be believed to speak the truth, He granted His disciples a vision of this before the appointed time. For He took Peter, James, and John, and went up the mountain, and was transfigured before them, and His face shone like lightning, and His garments became white as snow. Therefore, just as He promised to accomplish these things in their proper season, yet He performed the works partially and on a limited scale even ahead of time, as a pledge and foretaste of what was expected to come to pass and affect the whole world, doing this so that faith in Him would not waver—in the same way, after saying that He would send the Comforter to us when He went away to the Father, and having set this occasion for granting this grace universally, He performed the first installment, so to speak, of the promise through His disciples, for the many good and sufficient reasons we have previously given.

From the following fact we can prove that, many as were the actions that He repeatedly promised us that He would perform in due season, He even in part anticipated the appointed time in the performance of them, for our edification, that we might be fully convinced that whatsoever He has spoken will assuredly come to pass. He declared that He would raise up the dead, and bring back again to life those who are lying in the earth and in tombs. The hour cometh, He says, when the dead shall hear the voice of the Son of God, and shall come forth; they that have done good, unto the resurrection of life; and they that have done ill, unto the resurrection of judgment. And, desiring to satisfy us that He could readily accomplish this, He taught, saying: I am the Resurrection and the Life. But, inasmuch as the vastness of the miracle made it difficult of belief that the dead could ever be restored to life, He anticipated to our profit the time of the Resurrection, and gave us a sign by raising Lazarus and the widow's son and the daughter of Jairus. And what else besides? As He said that full of glory would be the resurrection of the Saints, for then, He says, shall the righteous shine forth as the sun in the Kingdom of their Father, in order that here again He might be believed to speak truth, He granted the sight thereof before the time to the disciples. For He took Peter and James and John, and went up into the mountain, and was transfigured before them: and His Face did shine as lightning, and His garments became white as snow. Just as, then, although He promised to accomplish these things in their season, yet He performed the works in part and with a limited scope even out of due time, as an earnest and foretaste of that which was expected to come to pass and to affect the whole world, so doing in order that faith in Him might not be shaken; even so, likewise, after having said that He would send the Comforter to us when He went away to the Father, and having fixed this occasion for granting this grace universally, He performed in the persons of His disciples the first instalment, as it were, of the promise, for the many just and sufficient reasons we have previously given.

The disciples received the Holy Spirit when Christ breathed on them and said, "Receive the Holy Ghost." It would be impossible for Christ to lie, and He would never have said "Receive" without actually giving the gift. However, on the day of Holy Pentecost, when God more openly proclaimed His grace and demonstrated that the Holy Spirit was firmly established in their hearts, tongues appeared to them through flame. This did not signify the beginning of the Spirit's gift in their hearts, but rather pointed back to the time when they were first given the ability to speak in different languages. Scripture records that they began to speak in other tongues as the Spirit enabled them. Notice that they began to speak, not to receive sanctification, and that the gift of various languages came upon them—this was the work of the Spirit who was already in them. Just as the Father spoke from heaven and testified about His Son, saying, "This is My beloved Son, in Whom I am well pleased," doing this to satisfy the minds of those listening by uttering or causing to be uttered a sound like that of an instrument striking the ear, so also in the case of the holy disciples He made the manifestation of the grace given to them more public by sending down tongues as of fire upon them and making the descent of the Holy Spirit resemble the sound of a rushing mighty wind. That this sign was specifically given to the Jews, you will easily understand if you listen to God, the Lord of all, speaking through the Prophet: "By men of strange tongues, and by the lips of strangers, will I speak unto this people, and yet will they not believe." So that we might believe that the blessed disciples did indeed receive the Holy Spirit and were from that time forward honored with the grace of Christ from above, that they were able to explain the truth accurately, and that the glory of their apostleship was worthy of all admiration—with testimony to this borne by the gift from on high—fire came down in the form of tongues.

They, therefore, partook of the Holy Spirit when He breathed on them, saying, Receive ye the Holy Ghost; for it were impossible for Christ to lie, and He would never have said "Receive" without giving; but in the days of Holy Pentecost, when God more openly proclaimed His grace, and manifested the stablishment of the Holy Spirit in their hearts, there appeared unto them tongues through flame, not signifying the beginning of the gift of the Spirit in their hearts, but rather having reference to the time when they were first endowed with the gift of languages. It is written, indeed, that they began to speak with other tongues, as the Spirit gave them utterance. Note, that they began to speak, not to receive sanctification, and that the gift of divers tongues came down upon them; and this was the working of the Spirit that was in them. For just as the Father spake from heaven, and bare witness to His Son, saying, This is My beloved Son, in Whom I am well pleased; and did this to satisfy the minds of those who heard, uttering, or causing to be uttered, a sound as of some instrument which fell upon the ear; even so, also, in the case of the holy disciples He made the manifestation of the grace given them more public, sending down upon them tongues as of fire, and causing the descent of the Holy Spirit to resemble the sound of the rushing of a mighty wind. And that this very portent was given unto the Jews by way of a sign, you will readily see, if you listen to God, the Lord of all, saying by the mouth of the Prophet: By men of strange tongues, and by the lips of strangers, will I speak unto this people, and yet will they not believe. And to the intent that we might believe that the blessed disciples did, in fact, partake of the Holy Spirit, and were from henceforth honoured with the grace of Christ from above, and that they were able to expound the truth, and that the glory of their apostleship was worthy all admiration, witness being borne thereto by the gift from on high, therefore it was that fire came down in the form of tongues.

I think I have already said enough to accurately explain the meaning of this passage. But since we must take every precaution in our discussion to prevent any stumbling block from arising that might offend the brethren through anyone's fault-finding spirit, let me add this to what I've already said and refute the pointless objections we can expect. In the passage that follows, we find these words: Thomas, called Didymus, was not with the disciples when Jesus came. So someone might reasonably ask: If he was away, how did he actually receive the Holy Spirit when the Savior appeared to the disciples and breathed on them, saying, "Receive the Holy Spirit"? We answer that the power of the Spirit reached every person who received grace and fulfilled the purpose of the Lord who gave it to them. Christ gave the Spirit not just to some but to all the disciples. Therefore, if any were absent, they also received it, since the generosity of the Giver was not limited only to those who were present but extended to the entire group of holy Apostles. To show that this interpretation is not forced or our idea far-fetched, we can prove it from Holy Scripture itself by presenting evidence from the Books of Moses. The Lord God commanded the very wise Moses to select seventy elders from the assembly of the Jews, and clearly declared: "I will take of the Spirit which is upon you and will put it upon them." Moses, as he was commanded, gathered them together and carried out the divine decree. Only two of the men who were included in the number of seventy elders were left behind and remained in the assembly, namely Eldad and Medad. Then when God put the divine Spirit upon them all, as He had promised, those whom Moses had gathered immediately received grace and prophesied. But the two who were in the assembly also prophesied just the same, and in fact the grace from above came upon them first. Moreover, Joshua, who was called the son of Nun and was Moses' constant attendant, did not immediately understand the meaning of this mystery. Thinking that like Dathan and Abiram they were competing in the gift of prophecy with those Moses had gathered, he said to him: "Eldad and Medad are prophesying in the camp; my lord Moses, stop them." And what did that truly wise and great man answer, seeing in his wisdom the working of the grace given to them and the power of the Spirit? "Are you jealous for my sake? I wish that all the Lord's people were prophets, and that the Lord would put His Spirit upon them!" Notice how he rebukes Joshua's words, since Joshua did not understand what had happened. He says he wishes the Spirit were given to all the people. Indeed, this will actually come to pass at the proper time, when the Lord—that is, Christ—will grant them His Spirit, breathing upon His holy Apostles as the firstfruits of those who are meant to receive Him, and saying: "Receive the Holy Spirit." Therefore, even if Thomas was absent, he was not excluded from receiving the Spirit, for the Spirit reached all who were meant to receive Him and who were included among the number of His honored disciples.

I think, indeed, that I have here said enough to accurately explain the meaning of the passage; but, inasmuch as we are bound to take every precaution in our treatise, that no stumblingblock spring up to offend the brethren through the carping spirit of any amongst us, let us make this addition to what we have said, and refute the vain talk that we may expect will be started. We shall find, then, in the passage that follows, the words: Thomas, called Didymus, was not with the disciples when Jesus came. How, then, someone may not unreasonably inquire, if he were away, was he in fact made partaker in the Holy Spirit when the Saviour appeared unto the disciples and breathed on them, saying: Receive ye the Holy Ghost? We reply that the power of the Spirit pervaded every man who received grace, and fulfilled the aim of the Lord Who gave Him unto them; and Christ gave the Spirit not to some only but to all the disciples. Therefore, if any were absent, they also received Him, the munificence of the Giver not being confined to those only who were present, but extending to the entire company of the holy Apostles. And that this interpretation is not strained, or our idea extravagant, we may convince you from Holy Writ itself, bringing forward as a proof a passage in the Books of Moses. The Lord God commanded the all-wise Moses to select elders, to the number of seventy, from the assembly of the Jews, and plainly declared: I will take of the Spirit which is upon thee and will put it upon them. Moses, as he was bidden, brought them together, and fulfilled the Divine decree. Two only of the men who were included in the number of the seventy elders were left behind, and remained in the assembly, to wit, Eldad and Medad. Then when God put upon them all the Divine Spirit, as He had promised, those whom Moses had collected together immediately received grace, and prophesied; but none the less also the two who were in the assembly prophesied, and, in fact, the grace from above came upon them first. Nay, further, Joshua, that was called the son of Nun, who was the constant attendant of Moses, not understanding at once the meaning of the mystery, but thinking that after the manner of Dathan and Abiram they were rivals in the art of prophecy to those whom Moses had brought together, said unto him: Eldad and Medad do prophesy in the camp; my lord Moses, forbid them. And what answered that truly wise and great man, seeing in his wisdom the working of the grace given unto them, and the power of the Spirit? Enviest thou for my sake? Would God that all the Lord's people were prophets, and that the Lord would put His Spirit upon them! Observe how he rebukes the saying of Joshua, who knew not what had been done. Would that, he says, the Spirit were given to all the people! Nay, this will indeed come to pass in due season, when the Lord, that is, Christ, will grant unto them His Spirit; breathing upon His holy Apostles as upon the firstfruits of those whose due it is to receive Him, and saying: Receive ye the Holy Ghost. Then, if Thomas were absent, he was not cut off from receiving the Spirit, for the Spirit pervaded all whose due it was to receive Him, and who were included among the number of His honoured disciples.

When Christ gave the Spirit to them, He said: "Whosesoever sins ye forgive, they are forgiven; and whosesoever sins ye retain, they are retained"—even though only the living God is able and powerful to grant sinners the forgiveness of their sins. For who could it be fitting to pardon the violations that sinners have committed against the Divine Law, except the Lawgiver Himself? You may, if you wish, understand the meaning of this statement by analogy with human affairs. Who has the authority to interfere with the decrees of earthly kings, and who attempts to undo what has been established by the will and judgment of rulers, except someone who is invested with royal honor and dignity? Therefore, it was wisely said, "Insolent is he who says to the king, 'You break the law.'" In what way, then, and in what sense did the Savior invest His disciples with the dignity that belongs to the physis of God alone? The Word that is in the Father cannot make a mistake, and this He did, and whatever He does, He does well. For He considered it appropriate that those who have once been endowed with the Spirit of Him Who is God and Lord should also have the power to forgive or retain the sins of whomever they choose, since the Holy Spirit Who dwells in them is the one forgiving or retaining them according to His Will, even though the action is carried out through human agency.

Christ, when He gave the Spirit unto them, said: Whosesoever sins ye forgive, they are forgiven; and whosesoever sins ye retain, they are retained; though only the living God is able and powerful to grant unto sinners remission of sins; for whom could it befit to pardon the transgressions that sinners have committed against the Divine Law, save the Lawgiver Himself? You may, if you choose, see the meaning of the saying from the analogy of human affairs. Who has authority to meddle with the decrees of earthly monarchs, and who tries to undo that which has been ordained by the will and judgment of rulers, save only someone who is invested with regal honour and dignity? Therefore, wise was the saying, Insolent is he who saith unto the king, Thou breakest the law. In what way, then, and in what sense did the Saviour invest His disciples with the dignity which befits the Nature of God alone? The Word that is in the Father cannot err; and this He did, and whatsoever He doeth, He doeth well. For He thought it meet that they who have once been endued with the Spirit of Him Who is God and Lord, should have power also to remit or retain the sins of whomsoever they would, the Holy Spirit That dwelt in them remitting or retaining them according to His Will, though the deed were done through human instrumentality.

Those who have the Spirit of God forgive or retain sins in two ways, as I understand it. First, they invite to Baptism those who are already ready for this sacrament because of the purity of their lives and their proven commitment to the faith, while they prevent and exclude others who are not yet worthy of the Divine grace. Second, they also forgive and retain sins by rebuking children of the Church who have gone astray and granting pardon to those who repent, just as Paul handed over the man who had committed fornication at Corinth for the destruction of the flesh so that the spirit might be saved, and then received him back into fellowship so that he would not be overwhelmed by excessive sorrow, as he says in his letter. When, therefore, the Spirit of Christ dwelling in our hearts does things that are appropriate for God alone, surely He is the living God, clothed with the glorious dignity of the Divine Nature, and having power over sacred laws.

They who have the Spirit of God remit or retain sins in two ways, as I think. For they invite to Baptism those to whom this sacrament is already due from the purity of their lives, and their tried adherence to the faith; and they hinder and exclude others who are not as yet worthy of the Divine grace. And in another sense, also, they remit and retain sins, by. rebuking erring children of the Church, and granting pardon to those who repent; just as, also, Paul gave up him that had committed fornication at Corinth, for the destruction of the flesh, that the spirit may be saved, and admitted him again into fellowship, that he might not be swallowed up with his overmuch sorrow, as he says in his letter. When, then, the Spirit of Christ dwelling in our hearts doeth things which befit God alone, surely He is the living God, invested with the glorious dignity of the Divine Nature, and having power over sacred laws.

Thomas, one of the twelve disciples, also called Didymus, was not with them when Jesus came. So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe."

24, 25 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in His Hands the print of the nails, and put my finger into the print of the nails, and put my hand into His Side, I will not believe.

The greatest marvels are always met with disbelief, and any event that seems to exceed what is likely is poorly received by those who hear about it. But seeing something with one's own eyes succeeds in driving away these doubts and, as it were, forces a person to accept the evidence before him. This was the state of mind of the wise Thomas, who did not readily accept the truthful testimony of the other disciples about our Savior's Resurrection, even though according to the Mosaic Law every matter is established by the mouth of two or three witnesses. I think, however, that the disciple did not so much disbelieve what he was told, but rather was overcome with the deepest grief because he had not been counted worthy to see our Savior with his own eyes. For he perhaps thought he would never receive that blessing. He knew that the Lord was by physis Life, and that He was able to escape death itself and to destroy the power of corruption, for surely He who released others from its chains could deliver His own Flesh. In his overwhelming joy he pretended to be skeptical, and though he nearly leapt in his ecstatic delight, he longed to see Him before his very eyes and to be completely satisfied that He had risen again to life according to His promise. For our Savior said: Children, a little while and you see Me no more; and again a little while, and you shall see Me, and your heart shall rejoice. I think that the disciple's lack of faith was extremely opportune and well-timed, so that through the satisfaction of his mind, we who come after him might also be unshaken in our faith that the very Body that hung upon the Cross and suffered death was made alive by the Father through the Son. Therefore Paul also says: Because if you shall confess with your mouth that Jesus is Lord, and shall believe in your heart that God raised Him from the dead, you shall be saved. For since it was not the physis of flesh itself that brought back life, but the deed was rather accomplished by the working of the ineffable physis of God, in which a life-giving power naturally resides, the Father through the Son manifested His power upon the Temple of Christ's Body—not because the Word was powerless to raise His own Body, but because the Father does whatever He does through the Son, for He is His Power, and whatever the Son brings to pass proceeds also surely from the Father. We therefore are taught, through the slight lack of faith shown by the blessed Thomas, that the mystery of the Resurrection is accomplished upon our earthly bodies, and in Christ as the Firstfruits of the race, and that He was no phantom or ghost fashioned in human shape and imitating the features of humanity, nor yet, as others have foolishly supposed, a spiritual body that is composed of a subtle and ethereal substance different from the flesh. For some attach this meaning to the expression "spiritual body." For since all our expectation and the significance of our unshakeable faith, after the confession of the Holy and Consubstantial Trinity, centers on the mystery concerning the flesh, the blessed Evangelist has very appropriately placed this saying of Thomas alongside the summary of what preceded. For observe that Thomas does not desire simply to see the Lord, but looks for the marks of the nails, that is, the wounds upon His Body. For he declared that then indeed he would believe and agree with the rest that Christ had truly risen again, and risen again in the flesh. For that which is dead may rightly be said to return to life, and the Resurrection surely concerned that which was subject to death.

The greatest marvels are always attended by incredulity, and any action which seems to exceed the measure of probability is ill-received by those who hear of it. But the sight of the eyes succeeds in banishing these doubts, and, as it were, compels a man by force to assent to the evidence before him. This was the state of mind of the wise Thomas, who did not readily accept the true testimony of the other disciples to our Saviour's Resurrection, although, according to the Mosaic Law, in the mouth of two or three witnesses every word shall be established. I think, however, that it was not so much that the disciple discredited what was told him, but rather that he was distracted with the utmost grief, because he had not been thought worthy to see our Saviour with his own eyes. For he, perhaps, thought that he would never receive that blessing. He knew that the Lord was by Nature Life, and that He was able to escape death itself, and to destroy the power of corruption; for surely He "Who released others from its trammels could deliver His own Flesh. In his exceeding great joy he affected incredulity, and though he well-nigh leapt in his ecstasy of delight, he longed to see Him before his very sight, and to be perfectly satisfied that He had risen again to life according to His promise. For our Saviour said: Children, a little while and ye behold Me no more; and again a little while, and ye shall see Me, and your heart shall rejoice. I think that the disciple's want of faith was extremely opportune and well-timed, in order that, through the satisfaction of his mind, we also who come after him might be unshaken in our faith that the very Body that hung upon the Cross and suffered death was quickened by the Father through the Son. Therefore, also, Paul saith: Because if thou shalt say with thy mouth, Jesus is Lord, and shalt believe in thy heart that God raised Him from the dead, thou shalt be saved. For since it was not the nature of flesh itself which brought back life, but the deed was rather accomplished by the working of the ineffable Nature of God, in which naturally abides a quickening power, the Father through the Son manifested His power upon the Temple of Christ's Body; not as though the Word was powerless to raise His own Body, but because the Father doeth whatsoever He doeth through the Son, for He is His Power, and whatsoever the Son bringeth to effect proceedeth also of a surety from the Father. We, therefore, are taught, through the slight want of faith shown by the blessed Thomas, that the mystery of the Resurrection is effected upon our earthly bodies, and in Christ as the Firstfruits of the race; and that He was no phantom or ghost, fashioned in human shape, and simulating the features of humanity, nor yet, as others have foolishly surmised, a spiritual body that is compounded of a subtle and ethereal substance different from the flesh. For some attach this meaning to the expression "spiritual body." For since all our expectation and the significance of our irrefutable faith, after the confession of the Holy and Consubstantial Trinity, centres in the mystery concerning the flesh, the blessed Evangelist has very pertinently put this saying of Thomas side by side with the summary of what preceded. For observe that Thomas does not desire simply to see the Lord, but looks for the marks of the nails, that is, the wounds upon His Body. For he affirmed that then, indeed, he would believe and agree with the rest that Christ had indeed risen again, and risen again in the flesh. For that which is dead may rightly be said to return to life, and the Resurrection surely was concerned with that which was subject unto death.

Eight days later, His disciples were inside again, and Thomas was with them. Jesus came in while the doors were shut, stood among them, and said, "Peace be with you." Then He said to Thomas, "Put your finger here and look at My hands. Reach out your hand and put it into My side. Stop doubting and believe."

26, 27 And after eight days again His disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith He to Thomas, Reach hither thy finger, and see My Hands; and reach hither thy hand, and put it into My Side: and be not faithless, but believing.

Christ appeared once more to His disciples miraculously by His divine power. He did not ask them to open the doors for Him to enter, as we would do. Instead, disregarding the natural order of things, He passed through the doors and unexpectedly appeared in the middle of the room, presenting the same kind of miracle to the blessed Thomas that He had performed on the earlier occasion. The one who was most lacking in faith needed healing medicine. He used the greeting so often on His lips and solemnly gave them the blessed assurance of peace, as a pattern for us, as we have said before. One may well be amazed at the level of detail shown in this passage. The compiler of this book took such great care to be accurate that he is not satisfied with simply saying that Christ appeared to the holy disciples, but explains that it was after eight days and that they were gathered together. What else can their all being brought together in one house mean? We say this to point out the diligent care that the Apostle so admirably displays, and because Christ has made clear to us the purpose of our assembling and gathering together on His account. He visits, and in a way dwells with, those assembled together for His sake, especially on the eighth day, that is, the Lord's day. Let us count it up, if you please: On one occasion He appeared to the other disciples; on the other, He showed Himself to them when Thomas was also present. It is written in the preceding passage: When therefore it was evening, on that day, the first day of the week, and when the doors were shut, He stood in the midst. Note that it was on the first day of the week, that is, the Lord's day, when the disciples were gathered together, that He was seen by them, and that He likewise also appeared to them on the eighth day following. We must not suppose, because he says eight days after, that he means the ninth day, but that when he says this he includes the eighth day itself, on which He appeared, in the number given.

Christ appeared once more unto His disciples miraculously by His Divine power. For He did not, like unto us, bid them open the doors for Him to enter in, but disdaining, as it were, the natural sequence of events, passed within the doors, and unexpectedly appeared in the middle of the room, presenting the same kind of miracle before the sight of the blessed Thomas as He had performed on the former occasion. For he that was most deficient in faith had need of healing medicine. He made use of the greeting so often on His Lips, and solemnly gave them the blessed assurance of peace, as a pattern unto us, as we have said before. One may well be amazed at the minuteness of detail shown in this passage. For such was the extreme accuracy that the compiler of this book took pains to observe, that he is not content with simply saying that Christ manifested Himself to the holy disciples, but explains that it was after eight days, and that they were gathered together. For what else can their being all brought together in one house mean? We say this to point out the diligent care that the Apostle so admirably displays, and because Christ hereby has made clear unto us the occasion of our assembling, and gathering ourselves together on His account. For He visits, and in some sort dwells with, those assembled together for His sake, especially on the eighth day, that is, the Lord's day. Let us reckon it up, if you so please: On the one occasion He appeared unto the other disciples; on the other, He manifested Himself to them, when Thomas was also present. It is written in the preceding passage: When therefore it was evening, on that day, the first day of the week, and when the doors were shut, He stood in the midst. Note, that it was on the first day of the week, that is, the Lord's day, when the disciples were gathered together, that He was seen of them, and that likewise also He appeared unto them on the eighth day following. And we must not, because he says eight days after, suppose that he means the ninth day, but that when he says this he includes the eighth day itself, on which He appeared, in the number given.

We rightly hold sacred gatherings in churches on the eighth day. And, using the language of allegory as the concept requires, we close the doors, yet Christ visits us and appears to us all, both invisibly and visibly: invisibly as God, but visibly in the Body. He allows us to touch His holy Flesh and gives it to us. For through God's grace we are allowed to participate in the blessed Eucharist, receiving Christ into our hands, so that we may firmly believe that He truly raised up the temple of His Body. That participating in the blessed Eucharist is a confession of Christ's Resurrection is clearly proven by His own words, which He spoke when He Himself performed the type of the mystery. For He broke bread, as it is written, and gave it to them, saying: This is My Body, which is given for you for the forgiveness of sins: do this in remembrance of Me. Participation in the Divine mysteries, besides filling us with Divine blessedness, is a true confession and memorial of Christ's dying and rising again for us and for our sake. Therefore, after touching Christ's Body, let us draw back from unbelief in Him as utter ruin, and instead be found firmly established in the full assurance of faith.

With good reason, then, are we accustomed to have sacred meetings in churches on the eighth day. And, to adopt the language of allegory, as the idea necessarily demands, we indeed close the doors, but yet Christ visits us and appears unto us all, both invisibly and also visibly; invisibly as God, but also visibly in the Body. He suffers us to touch His holy Flesh, and gives us thereof. For through the grace of God we are admitted to partake of the blessed Eucharist, receiving Christ into our hands, to the intent that we may firmly believe that He did in truth raise up the Temple of His Body. For that the partaking of the blessed Eucharist is a confession of the Resurrection of Christ is clearly proved by His own Words, which He spake when He Himself performed the type of the mystery; for He brake bread, as it is written, and gave it to them, saying: This is My Body, which is given for you unto remission of sins: this do in remembrance of Me. Participation, then, in the Divine mysteries, in addition to filling us with Divine blessedness, is a true confession and memorial of Christ's dying and rising again for us and for our sake. Let us, therefore, after touching Christ's Body, shrink back from unbelief in Him as utter ruin, and rather be found well grounded in the full assurance of faith.

Let the attentive reader remember that our Lord pushed Mary Magdalene away from touching Him, saying clearly: Touch Me not, for I am not yet ascended unto the Father. Yet He allows Thomas to touch His Side and to feel with his fingers the print of the nails. We have already explained why our Lord did this, but we will nonetheless remind ourselves of the reason, briefly summarizing what we said. For the time had not yet arrived for Mary to touch Him, because she had not yet been sanctified by the grace of the Holy Spirit. While Christ was still in our midst and had not yet ascended to the Father in heaven, it was impossible to see the descent of the Comforter fully accomplished among human beings. It was appropriate, however, for Thomas to touch Him, since he, as well as the rest, had been enriched with the Spirit. For, as we said before, he did not miss out on his share in the Spirit because of his absence. For the generosity of the Giver reached him also, when the gift was granted to the entire company of the holy disciples.

Let the attentive reader call to mind that our Lord repulsed Mary Magdalene from touching Him, saying plainly: Touch Me not, for I am not yet ascended unto the Father. Yet He allows Thomas to touch His Side, and to feel with his fingers the print of the nails. We have already explained why our Lord did this, but none the less will we call back to mind the reason, briefly recapitulating what we said. For not yet had the time arrived for Mary to touch Him, because she had not yet been sanctified by the grace of the Holy Spirit; for while Christ was yet in our midst, and had not yet ascended to the Father in heaven, it was impossible to see the descent of the Comforter fully accomplished among men. It was meet, however, for Thomas to touch Him, as he, as well as the rest, had been enriched with the Spirit. For, as we said before, he was not on account of his absence without his share in the Spirit. For the munificence of the Giver reached unto him also, when the boon was granted to the entire company of the holy disciples.

I think we should also examine the following question. Thomas touched our Savior's side and found the wounds made by the soldier's spear, and saw the print of the nails. Then how is it, someone might ask, that the marks of corruption were visible in an incorruptible body? For the lasting trace of the holes pierced through the hands and side, and the marks of wounds and punctures made by steel, provide proof of physical corruption, though the true and undeniable fact that Christ's body was transformed into incorruption points to a necessary removal of all the results of corruption, along with corruption itself. For will any man who is lame have a maimed foot or limb at the resurrection? And if any man has lost the sight of his eyes in this life, will he be raised again blind? How then, someone might say, can we have thrown off the yoke of corruption if its results still remain and rule over our bodies? It is necessary, I think, to investigate this question, and we say this regarding the difficulties raised by the passage. We are as much as possible eager to agree with the claim that at the time of the resurrection there will be no remnant of external corruption left in us, but, as the wise Paul said concerning this body of ours, that which is sown in weakness is raised in power, and that which is sown in dishonor is raised in glory. And what can we expect the resurrection of this body in power and glory to be, if it does not mean that it will cast off all the weakness and dishonor of corruption and disease, and return to its original purity? For the human body was not made for death and corruption. But since Thomas required this proof for his complete satisfaction, our Lord Jesus Christ therefore necessarily, in order to leave no excuse for our lack of faith, appears just as Thomas sought to see him; for even when he ascended into heaven itself and made known the meaning of the mystery concerning himself to the rulers, principalities, and powers above, and to those who commanded the legions of angels, he appeared to them also in this same form so that they might believe that in very truth the Word that was of the Father, and in the Father, became man for our sake, and so that they might know that such was his care for his creatures that he died for our salvation. And in order to make the meaning of my explanation clearer to my hearers, I will add the very words spoken by the mouth of Isaiah on this subject. He says: Who is this that comes from Edom, with dyed garments from Bozrah? Those who raise this shout—I mean the cry: Who is this that comes from Edom? that is, from the earth—are angels and rational powers, for they are marveling at the Lord ascending into heaven. And seeing him almost, as it were, stained in his own blood, they say to him, not yet understanding the mystery: Why is your apparel red, and why are your garments like one who treads in the wine vats? For they compare the color of the blood to new wine, recently trodden in the press. And what does Christ say to them? First, in order that he may be known to be the living God, he says: I speak righteousness—using the word speak instead of "teach." And most certainly, he who teaches righteousness must be a lawgiver, and if a lawgiver, surely also God. Then the angels say to him, as Christ shows them the marks of the nails: What are these wounds in your hands? and the Lord answers: Those with which I was wounded in the house of my beloved. For Israel was the house that the Lord loved, and Israel struck him with nails and spear. For the outrages of the soldiers may justly be attributed to the Jews, for they brought the Lord to his death. Therefore, when he wished to satisfy the holy angels that he was in fact a man, and that he had undergone the cross for us, and that he was risen again to life from the dead, Christ was not content with mere words, but showed them the marks of his suffering. What is there to surprise us in the fact that when he desired to free the blessed Thomas from his unbelief, he showed the print of the nails, appearing to him contrary to expectation, for the benefit of all people, and so that we might believe without question that the mystery of the resurrection was actually accomplished, no other body being raised but that which suffered death?

I think we ought also to investigate the following question. Thomas felt our Saviour's Side, and found the wounds made by the soldier's spear, and saw the print of the nails. Then how was it, someone may inquire, that the marks of corruption were apparent in an incorruptible Body? For the abiding trace of the holes bored through the Hands and Side, and the marks of wounds and punctures made by steel, affords proof of physical corruption, though the true and incontrovertible fact that Christ's Body was transformed into incorrup-tion points to a necessary discarding of all the results of corruption, together with corruption itself. For will any man who is lame, at the Resurrection have a maimed foot or limb? And if any man have lost the sight of his eyes in this life, will he be raised again blind? How then, someone may say, can we have shaken off the yoke of corruption, if its results still remain and rule over our members? It is essential, I think, to inquire into this question; and this we say, with reference to the difficulties raised by the passage. We are as far as possible anxious to assent to the contention that at the time of the resurrection there will be no remnant of adventitious corruption left in us, but, as the wise Paul said concerning this body of ours, that which is sown in weakness is raised in power, and that which is sown in dishonour is raised in glory. And what can we expect the resurrection of this body in power and glory to be, if it does not imply that it will cast off all the weakness and dishonour of corruption and disease, and return to its original purity? For the human body was not made for death and corruption. But, inasmuch as Thomas required this proof for his perfect satisfaction, our Lord Jesus Christ, of necessity, therefore, in order to leave no excuse for our want of faith, appears even as he sought to see Him; for even when He ascended into heaven itself, and made known the meaning of the mystery concerning Himself to the rulers, principalities, and powers above, and to those who commanded the legions of angels, He appeared also unto them in this same guise that they might believe that in very truth the Word That was of the Father, and in the Father, became Man for our sake, and that they might know that such was His care for His creatures that He died for our salvation. And, in order to make the meaning of my explanation clearer to my hearers, I will add the very words spoken by the mouth of Isaiah on this subject. He saith: Who is This That cometh from Edom, with dyed garments from Bosra? They who raise this shout, I mean the cry: Who is This That cometh from Edom? that is, from the earth, are angels and rational powers, for they are marvelling at the Lord ascending into heaven. And, seeing Him almost, as it were, dyed in His own Blood, they say unto Him, not yet apprehending the mystery: Why is Thy apparel red, and why are Thy garments like him that treadeth in the wine-vats? For they compare the colour of the blood to new wine, lately trodden in the press. And what saith Christ unto them? First, in order that He may be known to be the living God, He saith: I speak righteousness; using the word speak, instead of "teach." And most assuredly. He that teacheth righteousness must be a Lawgiver, and if a Lawgiver, surely also God. Then say the angels unto Him, as Christ showeth them the marks of the nails: What are these wounds in Thy Hands? and the Lord answereth: Those with which I was wounded in the house of My beloved. For Israel was the house that the Lord loved, and Israel smote Him with nails and spear. For the outrages of the soldiers may justly be ascribed unto the Jews, for they brought the Lord to His death. Therefore, when He wished to satisfy the holy angels that He was, in fact, a Man, and that He had undergone the Cross for us, and that He was risen again to life from the dead, Christ was not content with mere words, but showed unto them the marks of His suffering. What is there to astonish us in the fact, that when He desired to rid the blessed Thomas of his unbelief He showed the print of the nails, appearing unto him, contrary to expectation, for the advantage of all men, and to the intent that we might believe without question that the mystery of the Resurrection was actually accomplished, no other body being raised but that which suffered death?

He had recently been slow in his duty to believe, but now he was eager to profess his faith, and in a short time his fault was completely healed. After only eight days, Christ removed the obstacles to his faith by showing him the nail marks and His wounded side. But perhaps someone will ask: "Tell me, why did the holy disciples' minds conduct such a thorough investigation and such careful examination? Wouldn't the sight of the Lord's body, the features of His face, and His height have been enough to prove that He had truly risen from the dead and to confirm His identity?" What do we say in response? The inspired disciples were not free from doubt, even though they had seen the Lord. They thought that He was not truly the same person who had previously lived and dwelt among them and had hung upon the Cross, but rather that He was a Spirit, cleverly fashioned to look like our Savior's image and imitating the features of the form they knew. They fell into this confusion not without some apparent reason, since He miraculously entered when the doors were closed, despite the fact that a body made of solid earthly matter requires an opening through which it can pass and needs the doorway to be wide enough for the body's size. For this reason, our Lord Jesus Christ, greatly for our benefit, exposed His side to Thomas and displayed the wounds on His body, through him providing adequate proof to everyone. Although only Thomas is recorded as saying "Unless I put my hands and see the nail marks, and put my hand into His side, I will not believe," the charge of lack of faith was common to them all. We shall find that the other disciples' minds were not free from confusion either, even though they said to holy Thomas "We have seen the Lord." We can easily see that what we say does not stray from the truth by what the Divine Luke tells us: As they were speaking these things, He stood in their midst—that is, Christ, of course—and said to them, "Peace be to you." But they were terrified and frightened, and supposed that they were seeing a spirit. And He said to them, "Why are you troubled? And why do doubts arise in your hearts? See My hands and My feet, that it is I Myself. Touch Me and see, for a spirit does not have flesh and bones, as you see Me having." And when He had said this, He showed them His hands and His feet. And while they still disbelieved for joy and wondered, He said to them, "Do you have anything here to eat?" And they gave Him a piece of broiled fish and some honeycomb. And He took it and ate before them. You see how the thought of unbelief is found hiding not only in blessed Thomas, but that the other disciples' minds were afflicted with the same problem. Look! Seeing that their faith wavered even after viewing the wounds from the Cross, He thought it right to convince them by another act that was in no way suited to a spirit, but particularly appropriate to earthly bodies and the nature of flesh. He ate the fish that was brought to Him, or a portion of one. Even though after the Resurrection of His holy flesh no trace of corruption remained at all, because He rose again to incorruption, and even though it was incredible that His body needed food as before, He still showed them the nail marks and did not refuse to eat food, in order to establish the great mystery of the Resurrection and cause faith in it to grow in all our souls. He does acts completely foreign to the nature of spirits. How, and in what way, could nail marks, traces of wounds, and eating bodily food exist in a naked spirit unconnected with flesh, when all these things are suitable to flesh by the law of its being and the conditions under which it exists? Therefore, so that no one might think that Christ rose again as a mere spirit, or an intangible body, shadowy and ethereal, which some call spiritual, but that the very same body that was sown in corruption, as Paul says, might be believed to have risen again, He openly did acts appropriate to a tangible human form. However, what we said at first—that the blessed disciple did not so much lack faith because of weak judgment, but rather was affected this way by excess of joy—will not be far from the truth. We have heard the saying of blessed Luke concerning all the others: "And while they disbelieved for joy and wondered." It was wonder, therefore, that made the disciples slow to be convinced. But since from that point forward there was no excuse for unbelief, as they saw with their own eyes, blessed Thomas accordingly boldly confessed his faith in Him, saying "My Lord and my God." We must all confess that it necessarily follows that He who is Lord by nature and Ruler over all is also God, just as universal dominion and the glory of sovereignty are clearly seen to belong to the living God.

He that had shortly before been slack in the duty of faith was now eager to profess it. and in a short time his fault was wholly cured. For after an interval of only eight days the hindrances to his faith were removed by Christ, Who showed unto him the print of the nails and His wounded Side. But, perhaps, someone will ask the question: "Tell me why did the minds of the holy disciples carry out so rigid an inquiry, and so careful a scrutiny? For would not the sight of the Lord's Body, the features of His Face, and the measure of His Stature, have sufficed to prove that He had indeed risen from the dead, and to secure His recognition?" What do we reply? The inspired disciples were not free from doubt, although they had seen the Lord. For. they thought that He was not in very truth the same as He Who of old had lived and dwelt among them, and had hung upon the Cross, but rather that He was a Spirit, cunningly fashioned like unto our Saviour's Image, and simulating the features of the form which they knew. For they fell into this delusion not without some apparent excuse, as He miraculously entered when the doors were closed; in spite of the fact that a body of coarse earthy mould requires a hole through which it can pass, and necessitates the aperture of the door to correspond in width with the size of the body. For this cause our Lord Jesus Christ, greatly to our profit, laid bare His Side to Thomas, and exposed the wounds on His Person, through his agency giving adequate proof to all. For though of Thomas alone is recorded the saying: Except I shall put my hands and see the prints of the nails, and put my hand into His Side, I will not believe, yet was the charge of lack of faith common to them all; and we shall find that the minds of the other disciples were not free from perplexity, though they said unto the holy Thomas: We have seen the Lord. And that what we say does not err from the truth we may easily perceive by what the Divine Luke tells us: As they spake these things, He stood in the midst of them, that is, of course, Christ, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they beheld a spirit. And He said unto them, Why are ye troubled? and wherefore do reasonings arise in your hearts? See My Hands and My Feet, that it is I Myself: handle Me, and see; for a spirit hath not flesh and bones, as ye behold Me having. And when He had said this, He showed them His Hands and His Feet. And while they still disbelieved for joy, and wondered, He said unto them, Have ye here anything to eat? And they gave Him a piece of a broiled fish, and of an honeycomb. And He took it, and did eat before them. You see how the thought of unbelief is found lurking, not in the blessed Thomas alone, but that the minds of the other disciples were afflicted with a kindred disease. For, lo and behold! seeing that their faith wavered even after the sight of the wounds upon the Cross, He thought it right to convince them by another act, in nowise suited to a spirit, but specially appropriate to earthly bodies and the nature of flesh. For He ate the fish that was brought unto Him, or the portion of one. For when no mark at all of corruption any longer remained after the Resurrection of His holy Flesh, because He lived again to incorruption, and when it was incredible that His Body stood in need of food as heretofore, He yet showed unto them the print of the nails, and did not refuse to partake of food, in order that He might establish the great mystery of the Resurrection, and cause faith in it to spring up in the souls of us all. He does acts wholly alien to the nature of spirits. For how, and in what way, could the prints of nails, and the traces of wounds, and participation in bodily food, be found to exist in a naked spirit unconnected with flesh, to which all these things are suitable by the law of its being and the conditions under which it exists? In order, then, that none might think that Christ rose again a mere spirit, or an impalpable body, shadowy and ethereal, to which some give the name of spiritual, but that the selfsame body that was sown in corruption, as Paul saith, might be believed to have risen again, He openly did acts suitable to a palpable human form. What we said at first, however, namely, that the blessed disciple did not so much lack faith owing to infirmity of judgment, but rather was affected in this way by excess of joy, will not be wide of the mark. For we have heard the saying of the blessed Luke concerning all the others: And while they disbelieved for joy and wondered. It was wonder, therefore, that made the disciples slow to be convinced. But as henceforward there was no excuse for unbelief, as they saw with their own eyes, the blessed Thomas accordingly unflinchingly confessed his faith in Him, saying: My Lord and my God. For we must all confess that it follows of a surety that He That is Lord by Nature and Ruler over all is also God, just as also universal dominion and the glory of sovereignty is clearly seen to appertain to the living God.

Observe also that when Thomas says "My Lord and my God," he uses the definite article to show that there was One Lord and One God. He doesn't say "My Lord and my God" without the article, which would prevent anyone from imagining that he was calling him Lord or God in the way he might address one of us or one of the holy angels. There are many gods and many lords in this sense, both in heaven and on earth, as the wise Paul has taught us. Rather, Thomas recognizes him as, in a special sense, the One Lord and God, as begotten of the Father who is by physis Lord and God, when he says "My Lord and my God." What provides even greater evidence of the truth is that the Savior heard his disciple saying this and saw that Thomas rested in the firm conviction that he was, in fact, the Lord and God, and thought it right not to rebuke him. Christ therefore approved his faith, and rightly so. You may easily see that what I am saying is true. To the one who possessed this faith, Christ says at the end of the Gospel, as he does to the rest: "Go and make disciples of all the nations." If he commands the one who was so minded to teach all nations, and appointed him to instruct the world in his mysteries, he wants us to have the same faith. For he is, in fact, Lord and God by physis, even when Incarnate Man. Observe that the disciple, when he had touched his hands, feet, and side, made this confession of faith to him, not dividing Emmanuel into a duality of Sons, but recognizing him as one and the same in the Flesh, for Jesus Christ is One Lord, according to the Scripture.

Observe, too, that when he says My Lord and my God, he uses the article to show that there was One Lord and One God. For he does not say without the qualification of the article, My Lord and my God, to prevent any one from imagining that he called Him Lord or God as he might have done one of ourselves or of the holy angels. For there are gods many and lords many, in this sense, in heaven and on earth, as the wise Paul has taught us; but rather he recognises Him as, in a special sense, the One Lord and God, as begotten of the Father, Who is by Nature Lord and God, when he says, My Lord and my God; and, what is a still greater indication of the truth, the Saviour heard His disciple saying this, and saw that he rested in the firm conviction that He was, in fact, the Lord and God, and thought it not right to rebuke him. Christ, then, approved his faith, and with justice. And you may easily see that what I say is true. For to him that was possessed of this faith He says, at the end of the Gospel, as unto the rest: Go ye and make disciples of all the nations. And if He bids him who was thus minded teach all nations, and appointed him to instruct the world in His mysteries, He wishes us to have a like faith. For He is, in fact, Lord and God by Nature, even when Incarnate Man. For observe that the disciple, when he had touched His Hands, and Feet, and Side, made unto Him this confession of faith, not severing Emmanuel into a duality of Sons, but recognising Him as one and the same in the Flesh, for Jesus Christ is One Lord, according to the Scripture.

This statement of the Savior is highly relevant and we can gain great benefit from it. Through it He demonstrated His deep concern for our souls, for He is good and desires that all people should be saved and come to the knowledge of the truth, as Scripture says. What is said here may understandably cause us to wonder. It was indeed necessary for Him to be patient, as was His custom, with Thomas who made that statement, and also with the other disciples who were with him, who thought He was a spirit or ghost. It was also necessary to show, as He very willingly did to satisfy everyone, the nail prints and His pierced side, and also to eat food contrary to His usual practice and need, so that those who sought to receive the benefits of His death would have no excuse for unbelief. But it was also essential to safeguard our faith. It was also necessary to keep another purpose in mind: that those who would come in the last times should not easily be led into unbelief. For it was likely that some would stray from the right path and, out of ignorance while practicing a false kind of caution, refuse to accept the resurrection of the dead, and put themselves forward and say to us, like that unbelieving disciple: Unless I see in His hands the nail prints and put my hand into His side, I will not believe. What adequate means of convincing them would there be, since Christ is no longer on earth but has ascended into heaven? And would they not sometimes seem justified in speaking this way, when they appeared to be imitating the Savior's disciple in this regard, and considering it noble not to believe immediately but rather to require more for their complete assurance, demanded for themselves the sight that was shown to the holy disciples? Christ therefore restrains people from such an inclination and keeps them from falling. For being truly God, He knew well the devil's malicious schemes and his practice of deception. Therefore He declares that blessed are those who believe without seeing, for they are truly worthy of admiration. And why? Because unquestioning belief is naturally owed to what lies before our eyes, for there is nothing at all to create doubt in us. But if someone accepts what he has not seen and believes to be true what the words of his teacher in mysteries have brought to his ears, then he honors with commendable faith the one who is preached. Blessed, therefore, shall be the fate of everyone who believes through the voice of the holy Apostles, who were eyewitnesses of Christ's actions and ministers of the Word, as Luke says. We must listen to them if we desire eternal life and cherish in our hearts the longing to dwell in the heavenly mansions.

This saying of the Saviour is very pertinent and we may derive the greatest profit therefrom. For hereby He showed His great care for our souls; for He is good, and willeth that all men should be saved and come to the knowledge of the truth, according to the Scripture. What is here said may not unlikely excite surprise. It was, indeed, necessary for Him to be long-suffering, as was His wont, with Thomas, who uttered that saying, and also with the other disciples with him, who thought that He was a spirit or apparition; and also to exhibit, as He very readily did for universal satisfaction, the print of the nails and His pierced Side; and also, contrary to use and need, to partake of food, that no plea for their unbelief might be left to those who sought to gain the benefits of His death. But it was also essential to have regard to the security of our faith. It was necessary also to have another end in view, namely, that those who should come at the last times should not easily be drawn into unbelief. For it was likely that some should err from the straight path, and from ignorance, practising a spurious kind of caution, refuse to accept the resurrection of the dead, and put themselves forward, and say unto us, like that unbelieving disciple: Except I shall see in His Hands the print of the nails, and put my hand into His Side, I will not believe. What sufficient means of satisfying them would there have been, Christ being no longer on earth but having ascended into heaven? And would they not have been, at times, thought to be justified in thus speaking, when they appeared to be imitating therein the disciple of the Saviour, and, considering it a noble thing not to believe off-hand, but rather to require more for their complete assurance, claimed for themselves the sight that was shown to the holy disciples? Christ, therefore, restrains men from such an inclination, and keeps them from falling. For being truly God, He knew well the malicious designs of the devil and his practice to deceive. And, therefore, He declares that blessed are they who believe without seeing, for they are surely worthy of admiration. And why? Because unquestioning belief is due to what lies before our eyes, for there is nothing at all to raise doubt in us. But if a man accept what he has not seen, and believe that to be true which the words of his instructor in mysteries have brought to his ears, then he honours with praiseworthy faith Him that is preached. Blessed, therefore, shall be the lot of every man that believeth through the voice of the holy Apostles, which were eye-witnesses of Christ's actions, and ministers of the Word, as Luke says. To them must we hearken if we are enamoured of life eternal, and cherish in our hearts the desire to abide in the mansions above.

Many other signs Jesus performed in the presence of His disciples that are not written in this book. But these have been written so that you may believe that Jesus is the Christ, the Son of God, and so that by believing, you may have eternal life in His Name.

30, 31 Many other signs therefore did Jesus in the presence of His disciples, which are not written in this book: but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing, ye may have eternal life in His Name.

He summarizes the book in a way and makes clear to his hearers the purpose of the Gospel's proclamation. For, he says, this book was written so that you may believe, and believing might have eternal life. He says that the signs were many, and does not restrict the Savior's actions and miraculous works to those which he personally knew well and recorded himself, and leaves the other disciples to publish, if they wished, whatever was vividly impressed on their memory. For all the signs, he says, are not written in this book, but only those have been included by me which I thought best able to convince my hearers that Jesus is the Christ, the Son of God.

He sums up the book in a manner, and makes plain to His hearers the object of the preaching of the Gospel. For, he says, this book was composed that ye may believe, and believing might have eternal life. He says that the signs were many, and does not limit the actions and marvellous works of our Saviour to those which were accurately known by him personally, and recorded by him, and leaves the other disciples to publish, if they chose, whatever was vividly impressed on their memory. For all the signs, he says, are not written in this book, but those only have been inserted by me which I thought best able to convince my hearers that Jesus is the Christ, the Son of God.

This is what the inspired Evangelist says, and I think it may also be useful to make the following observation: If the entire purpose of this record is to produce faith in us and is well designed to make us firm in our belief that the child of the Holy Virgin, who was called Jesus by the angel's voice, is truly the Christ whose coming was proclaimed by Holy Scripture; and if He is indeed truly Christ and no other—not merely a son but the Son of God in a unique and special sense; what then, I ask, can those who through ignorance doubt the faith, and who furthermore try to teach others to believe that there are two Christs—what can they do or say in their defense, and what sentence will be passed on them when the great day comes? For they divide Christ into two separate beings, Man and God the Word, even after His union with man and His ineffable and wholly incomprehensible Incarnation. Therefore they are in error and have wandered far from the truth and denied the Master who bought them. For if we examine the definition of the being of Christ and form a conception of Him, we find that the flesh is different from God the Word, who is in the Father and proceeds from Him; but if we consider the meaning of the Incarnation and strive to understand this exceedingly great mystery as far as we are able, we conceive of the Word as one with His own flesh, though not converted into flesh. God forbid that we should say so, for the physis of the Word is inconvertible and unchangeable and admits of no shadow of turning. Rather, according to our holy and inspired Scriptures, we maintain that the Messiah, understood as attaining the perfect definition of manhood through the temple of flesh that enshrined His Godhead, is only one—Jesus, the Christ and the Son of God. Consider that this same truth exists in the physis of ourselves who are human. For we are combined into one man composed of soul and body; the body and the soul it contains are distinct, but nevertheless they coincide to form one perfect animal, and are wholly incapable of separation after being combined with each other.

This is what the inspired Evangelist says; and I think, too, that it may be of use to make the following observation: For if the whole meaning of the record is directed to producing in us this faith, and is well calculated to make us steadfast in the conviction that the Child of the Holy Virgin, Who was called Jesus by the voice of the angel, is the very Christ Whose coming was proclaimed by Holy Writ; and if He be, indeed, very Christ and none other—-not merely a son but the Son of God in a unique and special sense; what then, I ask, can they who, through ignorance, are in doubt about the faith, and who, furthermore, strive to teach others to believe that there are two Christs—-what can they do or say in their defence, and what will be the sentence passed upon them when the great day shall come? For they divide Christ into two separate Beings, Man and God the Word, even after His union with man, and His ineffable and wholly incomprehensible Incarnation. Therefore are they in error, and have wandered far astray from the truth, and denied the Master that bought them. For if we examine into the definition of the being of Christ, and form a conception of Him, we find that the flesh is different from God the Word, Which is in the Father, and proceedeth from Him; but if we consider the meaning of 'the Incarnation, and strive to fathom so far as we are able this exceeding great mystery, we conceive of the Word as One with His own Flesh, though not converted into flesh. God forbid that we should so say, for the Nature of the Word is inconvertible and unchangeable, and admits of no shadow of turning. Rather do we maintain, according to our Holy and inspired Scriptures, that the Messiah, conceived of as attaining to the perfect definition of manhood through the Temple of flesh that enshrined His Godhead, is One only—-Jesus, the Christ and the Son of God. Consider that the selfsame truth is found to have existence in the nature of ourselves who are men. For we are combined into one man composed of soul and body; the body and the soul that it contains being distinct, but nevertheless coinciding to form one perfect animal, and wholly incapable of separation after combination with each other.

After these things, Jesus appeared again to the disciples at the Sea of Tiberias, and He appeared in this way. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, the sons of Zebedee, and two other disciples were together. Simon Peter said to them, "I'm going fishing." They said to him, "We'll come with you too." They went out and got into the boat, and that night they caught nothing. But when morning was breaking, Jesus stood on the shore; however, the disciples didn't know it was Jesus. Jesus said to them, "Children, do you have anything to eat?" They answered Him, "No." And He said to them, "Cast the net on the right side of the boat, and you'll find some." And they said, "We worked all night and caught nothing, but at Your word we'll cast down the net." So they cast it, and they weren't able to pull it in because of the large number of fish.

xxi.1-6 After these things Jesus manifested Himself again to the disciples at the sea of Tiberias; and He manifested Himself on this wise. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of His disciples. Simon Peter saith unto them, I go a fishing. They say unto him, We also come with thee. They went forth, and entered into the boat; and that night they took nothing. But when day was now breaking, Jesus stood on the beach: howbeit the disciples knew not that it was Jesus. Jesus saith unto them, Children, have ye ought to eat? They answered Him, No. And He said unto them, Cast the net on the right side of the boat, and ye shall find. And they said, We toiled all night and took nothing: but at Thy word we will cast down the net. They cast therefore, and now they were not able to draw it for the multitude of fishes.

Our Lord Jesus Christ once more brings joy to His disciples by allowing them to see Him, whom they so greatly longed to see, and grants them a third visit in addition to the other two, so that He might strengthen their minds and make them unchangeably firm in faith toward Him. For after they had seen Him not once, but now for the third time, how could they fail to have their minds freed from all doubt in the faith and to become faithful teachers of the rest of humanity in the doctrines of the Christian religion? Peter then goes out with the others to fish. When he set out on this task they hurried with him, and clearly our Savior Christ is seen here working for their benefit. For He once said to them, when He placed upon them the yoke of discipleship and called them to the dignity of apostleship: Come after Me, and I will make you fishers of men. So in order to convince them by a clear sign that every word He had spoken would surely come to pass, and that His promise would be completely fulfilled, He draws convincing proof from the work they were doing. For the blessed disciples were practicing their trade and were fishing, but they had caught nothing, even though they had worked all night. When it was already early morning, and the dawn was beginning to break, and the sun's rays were appearing, Jesus stood on the beach. They did not know that it was Jesus. When He asked them whether they had any fish suitable for eating in their nets, they said they had caught nothing at all. Then He tells them to cast the net on the right side of the boat. And they, although they had spent the whole night working in vain, replied: "At Your word we will cast down the net." When this was done, the weight of the fish that were caught overpowered the strength of the fishermen who were hauling it up.

Our Lord Jesus Christ once more gladdens His disciples with the enjoyment of the sight of Himself, Whom they so greatly longed to see, and vouchsafes unto them a third visit, in addition to the other two, in order that He might confirm their minds, and render them unchangeably steadfast in faith towards Him. For how after they had seen Him not once, but now for the third time, could they fail to have their minds released from all wavering in the faith, and to become faithful instructors of the rest of mankind in the doctrines of the religion of Christ? Peter then goes forth with the others a fishing. For when he was bound on this errand they hurried with him, and doubtless our Saviour Christ is here seen working for their good. For He once said to them, when He put upon them the yoke of their discipleship, and called them to the dignity of apostleship: Come ye after Me, and I will make you to become fishers of men. In order, then, that He might convince them by a palpable sign that every Word that He had spoken would surely come to pass, and that His promise would result in complete fulfilment, He draws a convincing proof from the trade at which they were at work. For the blessed disciples were practising their art, and were fishing, but yet had they caught nothing, though they had toiled all the night. And when it was already early morning, and the dawn was beginning to break, and the sun's rays to appear, Jesus stood on the beach. And they knew not that it was Jesus. And when He questioned them whether they had any fish fit for the table in their nets, they said they had taken nothing at all. Then He bids them cast down the net on the right side of the boat. And they, although all the night they had spent their toil in vain, replied: "At Thy word we will cast down the net." And when this was done, the weight of the fish that were caught overpowered the strength of the fishermen who were hauling it up.

Such is the narrative of the inspired Evangelist. As we have just observed, the Savior, by actually performing a clear miracle, satisfied the holy disciples that they were destined to be, as He had said, fishers of men. Come, then, let us convert, as much as we can, what was fulfilled in type into the truth that it symbolizes. Let us bear witness to the truth of the Savior's words, and, according to our ability, unfolding the meaning of everything that took place, let us set before those who may come across these pages what may serve to some degree, I think, to start a spiritual line of thinking. For give instruction to a wise man, and he will be yet wiser; teach a just man, and he will increase in learning. I think, then, that the fact of the disciples fishing all night and catching nothing, but spending their labor in vain, signifies that no one, as we shall find, or very few, would be completely won over by the teaching of the first instructors of old, and caught into their net to do God's will in all things. We may regard what is very small in amount as equivalent to nothing, especially when it is taken out of a great multitude. And surely, we must regard the number of mankind scattered throughout the whole world as exceedingly great. What hindrance, then, or obstacle stood in the way that made the labor of the pioneers of the faith fruitless? And why did their preaching fail to bear fruit? There was still night and darkness, and a kind of mental fog and devilish deception hanging over the eyes of the mind, not allowing people to perceive the true light of God. For there was no man that does good, as the Psalmist said; no, not one; but all had gone astray and become abominable. And though the Israelites had been, in a sense, caught in the net by Moses, yet they were as though they had not been caught at all, and were devoted to the worship of types and shadows, and had no instruction in the law that brings to perfection. For that we shall find that the worship of types was abominable and displeasing to God, it is easy to see from His rejection of bloody sacrifices and every kind of earthly and physical offering. To what purpose, He says, do you bring to Me incense from Sheba, and the sweet cane from a far country? Your burnt offerings are not acceptable, nor your sacrifices sweet to Me.

Such is the narrative of the inspired Evangelist. As we have just observed, the Saviour, by the actual performance of a palpable miracle, satisfied the holy disciples that they were destined to be, as He had said, fishers of men. Come, then, let us convert, so far as in us lies, that which was fulfilled in type into the truth of which it is symbolical; and let us bear witness to the truth of the Saviour's Words, and, according to our ability, unfolding the meaning of everything that took place, let us put before those who may light on these pages what may serve in some measure, I think, to start a spiritual train of thought. For give instruction to a wise man, and, he will be yet wiser: teach a just man, and he will increase in learning. I think, then, that the fact of the disciples fishing all the night, and taking nothing, but spending their labour in vain, signifies that no one, as we shall find, or very few, would be wholly won over by the teaching of the first instructors of old, and caught into their net to do God's pleasure in all things. We may regard what is very small in amount as equivalent to nothing, especially when it is taken out of a great multitude. And, surely, we must regard the number of mankind scattered throughout the whole world as exceedingly great. What hindrance, then, or obstacle was there in the way which rendered the labour of the pioneers of the faith fruitless? And why did their preaching fail to bear fruit? There was still night and darkness, and a kind of mental mist and devilish deceit brooding over the eyes of the mind, not suffering men to perceive the true light of God. For there was no man that doeth good, as said the Psalmist; yea, not one; but all had gone astray and become abominable. And though the Israelites had been, in a manner, caught in the net by Moses, yet were they as though they had not been caught at all, and were devoted to the worship of types and shadows, and had no instruction in the law that bringeth to perfection. For that we shall find that the worship of types was abominable, and displeasing to God, it is easy to see, from His rejection of bloody sacrifices, and every kind of earthly and physical offering. To what purpose, He says, bring ye to Me incense from Sheba, and the sweet cane from a far country? Your burnt offerings are not acceptable, nor your sacrifices sweet unto Me.

I say this not to criticize the first commandment given long ago, nor to accuse the Law, but rather to help those listening understand that since God, the Lord of all, cares only about the beauty of the Gospel life, even those who were caught in the net by the Law and brought to the barren worship of shadows and types were no better off than those who had not been caught at all—until the time of reformation arrived, when Christ clearly said as He became Man, "I am the Truth." And if it is necessary to add anything further, I will not hesitate to do so if it benefits us. Those who were called by Moses to learn the Law rejected the Law given to them and, so to speak, opened their mouths wide and gaped at the holy ordinance, and made human precepts their code of instruction, and fell back into such stubbornness and hardness of heart that even the word of the holy prophets lost its power. Therefore they also cried out: "Lord, who has believed our report?" Jeremiah also exclaims: "Woe is me, my mother, that you have borne me a man of strife and a man of contention to the whole earth: I have not helped anyone, nor has anyone helped me. My strength has failed me because of those who curse me." Surely, then, one must admit that the disobedient and rebellious Israelites were no better off than those who had not been caught at all, when they trampled underfoot even the Law that Moses had established. And it requires no proof to show that the great multitude of the Gentiles was still uncaptured and remained completely outside the net. Darkness, then, and demonic night was in their hearts, driving out the light of true knowledge of God. Therefore they labored, so to speak, during the whole night, and still had their spiritual net empty of fish before Christ's coming. But when early morning came—that is, when the fog of the devil was scattered and the true light dawned, namely Christ—and when Christ asked the workers, "Have you anything within your nets which may serve as food for God, who thirsts, as it were, for the salvation of us all?" (for Scripture called the conversion of the Samaritans His food), and when they gave His question the straightforward answer that they had nothing, then Christ commanded them to cast down the net again on the right side of the boat. For blessed Moses also let down the line of instruction, that is, through the letter of the Law; but this was fishing on the left side, while the commandment of Christ to us is on the right. For Christ's teaching is incomparably greater and far exceeds in honor and glory the commandments of the Law, since the reality greatly surpasses the type, and the Master the servant, and the grace of the Spirit, which justifies, surpasses the letter, which condemns. Christ's teaching, therefore, is placed on the right, with the right hand signifying to us its superiority over the Law and the prophets.

This we say not wishing to disparage the first commandment given of old, nor with the intent to accuse the Law, but rather desiring to suggest to our hearers that as God the Lord of all hath regard only to the beauty of the Gospel life, even those who were caught in the net by the Law, and brought to the barren worship of shadows and types, were but on a par with those who had not been caught at all until the time of reformation dawned, Christ saying clearly, when He became Man, I am the Truth. And if it be necessary to add any further words, I shall not shrink from doing so, if it be for our profit. They who were called by Moses to learn the Law, spurned the Law given unto them, and, as it were, opened their mouth wide and gaped upon the holy ordinance, and made the precepts of men their code of instruction, and relapsed into such stubbornness and perversity of heart that even the word of the holy prophets lost its power. Therefore, also, they cried: Lord, who hath believed our report? Jeremiah also exclaims: Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth: I have not helped any man, nor hath any man helped me. My strength hath failed me because of them that curse me. Surely, then, one is constrained to admit that the disobedient and unruly Israelites were on a par with those who had not been caught at all, when they trampled under foot even the Law that Moses had laid down. And it needs no demonstration to show that the great multitude of the Gentiles was still uncaptured, and remained altogether outside the net. Darkness, then, and devilish night was in their hearts, driving out the light of true knowledge of God. Therefore they toiled, so to say, during the whole night, and still had their spiritual net barren of fish before Christ's coming; but when early morning came, that is, when the mist of the devil was dispersed, and the true light dawned, that is, Christ, and when Christ inquired of the toilers, Have you anything within your nets which may serve as food for God, Who thirsts, as it were, for the salvation of us all (for the Scripture called the conversion of the Samaritans His food), and when they gave His question the plain answer that they had nothing, then Christ bade them cast down the net again on the right side of the boat. For the blessed Moses also let down the line of instruction, that is, by the letter of the Law; but this was fishing on the left side, the commandment of Christ unto us being on the right. For incomparably greater, then, and far exceeding in honour and glory the commandments of the Law, is the teaching of Christ; for the reality greatly surpasses the type, and the Master the servant, and the grace of the Spirit, which justifies, surpasses the letter, which condemneth. Christ's teaching, therefore, is placed on the right, the right hand signifying to us its superiority over the Law and the prophets.

The inspired disciples, then, without hesitation, obeyed the command of our Savior and let down the net. The meaning of this is that they did not seize for themselves the grace of apostleship, but at His command went forth to capture the souls of men. "Go," He said, "and make disciples of all the nations." The disciples themselves say that at the Word of Christ they let down the net. For they fish for men only by the Savior's words and commandments in the Gospels. And great was the multitude of fish within the net, so that the disciples were no longer able to haul it up. For those who have been caught and believed are innumerable, and the marvel of this truly seems to surpass and be out of all proportion to the strength of the holy Apostles. For it is the working of Christ, who gathers by His own power the multitude of the saved into the Church on earth, as into the net of the Apostles.

The inspired disciples, then, without hesitation, obeyed the bidding of our Saviour, and let down the net. And the meaning of this is, that they did not seize fpr themselves the grace of apostleship, but at His bidding went forth to capture the souls of men. Go ye, He said, and make disciples of all the nations. The disciples themselves say, that at the Word of Christ they let down the net. For they fish for men only by the Saviour's Words and commandments in the Gospels. And great was the, multitude of fish within the net, so that the disciples, were no longer able to haul it up. For they who have been caught, and believed, are innumerable, and the marvel thereof seems in truth to surpass, and be out of all proportion to the strength of the holy Apostles. For it is the working of Christ, Who gathereth by His own power the multitude of the saved into the Church on earth, as into the net of the Apostles.

The disciple whom Jesus loved therefore said to Peter, "It is the Lord." When Simon Peter heard that it was the Lord, he wrapped his coat around himself (for he was naked) and threw himself into the sea. But the other disciples came in the small boat (for they were not far from the land, only about two hundred cubits away), dragging the net full of fish. When they got out onto the land, they saw a charcoal fire there with fish laid on it, and bread. Jesus said to them, "Bring some of the fish you have just caught." Simon Peter therefore went up and pulled the net to land, full of large fish, one hundred and fifty-three of them. And even though there were so many, the net was not torn. Jesus said to them, "Come and have breakfast." None of the disciples dared to ask him, "Who are you?" knowing that it was the Lord. Jesus came and took the bread and gave it to them, and the fish as well. This was now the third time that Jesus appeared to his disciples after he was raised from the dead.

7-14 That disciple therefore, whom Jesus loved, saith unto Peter, It is the Lord. So when Simon Peter heard that it was the Lord, he girt his coat about him (for he was naked), and cast himself into the sea. But the. other disciples came in the little boat (for they were not far from land, but about two hundred cubits off), dragging the net full of fishes. So when they got out upon the land, they see a fire of coals there, and fish laid thereon, and bread. And Jesus saith unto them, Bring of the fish which ye have now taken. Simon Peter therefore went up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there were so many, the net was not rent. Jesus saith unto them, Come and break your fast. And none of the disciples durst inquire of Him, Who art Thou? knowing that it was the Lord. Jesus cometh, and taketh the bread, and giveth them, and the fish likewise. This is now the third time that Jesus was manifested to His disciples, after that He was risen from the dead.

Once more in this passage, the writer of this book identifies himself as the beloved disciple—and he appears to have been so deeply loved because of his great insight and purity of mind, the sharpness of his spiritual vision, and a disposition that allowed him to quickly grasp the truth. In fact, he understood the meaning of the sign before the others, recognized Christ's presence, and told the rest, without any shadow of doubt, crying out to them with complete confidence, "It is the Lord." The inspired Peter jumped into the sea, thinking that traveling by boat would cause delay, for he was always passionate in his enthusiasm and easily moved to confidence and love for Christ. The rest followed his example, coming in the boat and dragging the net. Then they saw a charcoal fire, for the Savior had miraculously kindled a fire and placed on it a fish that He had caught by His ineffable power; and He had done this deliberately. For it was not the work of the holy Apostles' hands, or the preaching of these spiritual fishermen among people, but the power of the Savior that began the work. For He first caught one as the firstfruits of those who would come (not that we mean exactly one, for by one is meant a small number), then afterward the disciples caught the multitude in their nets, being enabled by His divine command to catch what they sought. Peter then hauls up the net; by this we should understand that the labor of the holy Apostles would not be without result. For they placed the mass of captured fish before Him who had commanded them to be caught; and the quantity of fish is indicated by the number 153. The number 100, in my best judgment, signifies the fullness of the nations, for the number 100 is a very perfect number, being made up of 10 times 10; and for this reason our Lord Jesus Christ Himself, in one place, speaks in the parable of having 100 sheep belonging to Him, signifying the complete sum of rational creatures, and in another place declares that the best soil will produce a hundredfold, meaning the perfect fruitfulness of the righteous soul. The number 50, on the other hand, represents the elect remnant of the Israelites, saved by grace; for 50 is half of 100 and falls short of the perfect number in amount. And by the three, reference is made to the Holy and Consubstantial Trinity, the number alone showing this; for the life of those who have been captured through faith is dedicated to the glory and unceasing praise of the Trinity, and implies connection with the Godhead. For God is in all those who believe in Him, and keeps close to Himself, through sanctification, those who have been won over by the teaching of the Gospel. And when the net had been pulled up, our Lord said again to the holy disciples, "Come and break your fast," teaching them that after their suffering and hardship in gathering those who were called and saved, they would sit down with Him, as the Savior Himself said, and their table would be spread with food that no tongue can describe—the spiritual and divine food that surpasses human understanding. Christ also wants to convey what the Psalmist said: "You shall eat the fruit of the labor of your hands." They did not take food for themselves and eat it, but Christ gave it to them; so that we might learn, as in a symbolic picture, that on that day Christ will Himself provide us with divine blessings and distribute to us those things that may be profitable to us as our Lord.

Again, in this passage, the writer of this book calls himself the beloved disciple—-and he would seem to have been thus well beloved on account of his great discernment and purity of mind, and the keenness of his mental vision, and a disposition which enabled him readily to grasp the truth. And, in fact, he seized the meaning of the sign before the rest, and perceived Christ's Presence, and told the rest, entertaining not a shadow of doubt, but crying out to them with a very confident voice, It is the Lord. The inspired Peter leapt into the sea, thinking that to go by the ship would cause delay, for he was always fervent in zeal, and easily stirred up to confidence and love of Christ. The rest followed his lead, with the ship, dragging the net. Then they see a fire of coals, for the Saviour had kindled a fire miraculously, and put a fish upon it that He had caught by His ineffable power; and this too He had done of design. For it was not the hand of the holy Apostles, or the preaching of these spiritual fishermen among men, but the power of the Saviour that started the work. For He first caught one as the firstfruits of those who were to come (not that we mean one precisely, for by one is signified a small number), then afterwards the disciples caught the multitude in their nets, being enabled by His Divine bidding to take something of what they sought. Peter then hauls up the net; by which it was to be understood, that the labour of the holy Apostles would not be without its effect. For they put the mass of captured fish before Him Who had commanded them to be caught; and the quantity of the fish is indicated by the number 153. The number 100, to the best of my judgment, signifies the complement of the nations, for the number 100 is a very perfect number, being compounded of 10 times 10; and for this reason our Lord Jesus Christ Himself, in one place, speaks in the parable of having 100 sheep belonging to Him, signifying the complete sum of rational creatures, and in another place declares that the best ground will bring forth a hundredfold, meaning thereby the perfect fertility of the righteous soul. The number 50, on the other hand, betokens the elect remnant of the Israelites, saved by grace; for 50 is half 100, and falls short of the perfect number in amount. And by the three, reference is made to the Holy and Consubstantial Trinity, the number alone showing this; for to the glory and ceaseless praise of the Trinity the life of those who have been taken captive through faith is consecrated, and implies connexion with the Godhead. For God is in all those who believe in Him, and keeps nigh unto Him, by means of sanctification, those who have been won over by the teaching of the Gospel. And when the net had been drawn up, our Lord said again to the holy disciples: Come and break your fast; thereby teaching them, that after their pain and tribulation in gathering in those who were called and saved, they should sit down with Him, as the Saviour Himself said, and their table would be spread with food such as no tongue can name, the spiritual, that is, and Divine, and that passeth man's understanding. Christ also wishes to imply that which is said by the Psalmist: Thou shalt eat the fruit of the labours of thy hands. They did not take food for themselves, and eat thereof, but Christ gave to them of it; that we might learn, as in a type, that on that day Christ will Himself provide us with Divine blessings, and apportion unto us those things which may be profitable unto us as our Lord.

After they had finished eating, Jesus said to Simon Peter, "Simon, son of Jonah, do you love Me more than these?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Feed My lambs." He said to him again, a second time, "Simon, son of Jonah, do you love Me?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Tend My sheep." He said to him the third time, "Simon, son of Jonah, do you love Me?" Peter was troubled because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know all things; You know that I love You." Jesus said to him, "Feed My sheep."

15, 16, 17 So when they had broken their fast, Jesus saith to Simon Peter, Simon, son of Jona, lovest thou Me more than these? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith unto him again, a second time, Simon, son of Jona, lovest thou Me? He saith unto him, Yea, Lord; Thou knowest that I love Thee. He saith unto him, Tend My sheep. He saith unto him the third time, Simon, son of Jona, lovest thou Me? Peter was grieved because He said unto him the third time, Lovest thou Me? And he said unto Him, Lord, Thou knowest all things; Thou knowest that I love Thee. Jesus saith unto him, Feed My sheep.

Peter began to reach Jesus before the others, apparently disdaining to travel by boat because of the extraordinary fervor and remarkable zeal of his love for Christ. So he arrives first on land and pulls up the net, for he was always an impulsive man, easily stirred to enthusiasm in both word and deed. This is also why he was first to make the confession of faith when the Savior asked them the question in the region of Caesarea Philippi, saying: Who do men say that I the Son of Man am? Some of the other disciples said Elijah, and others Jeremiah, or one of the prophets. But when Christ asked them the further question: But who do you say that I am? Peter took the lead and, becoming spokesman for the rest, hurried to answer: You are the Christ, the Son of the living God. Moreover, when the band of soldiers came with the officers of the Jews to take Jesus away to the rulers, all the rest left Him and fled, but Peter cut off Malchus' ear with a sword. For he thought it was right to defend his Master by every means available to him, though the attack he made was actually entirely displeasing to Him. Therefore, since he came more impetuously than the rest, Christ asks him whether he loved Him more than they did, and repeated the question three times; and Peter answers affirmatively and confesses his love for Him, saying that Christ Himself was a witness to his state of mind. And after each confession, he heard Christ telling him in different words to take care of His sheep, as He calls mankind in the parable.

Peter started to reach Jesus before the rest, disdaining, as it appears, to go by boat, because of the incomparable fervour and admirable zeal of his love towards Christ. Therefore He comes first to land, and draws up the net; for he was always an impressionable man, easily excited to enthusiasm both in speech and action. Therefore, also, he first made confession of faith when the Saviour put to them the inquiry in the parts of Caesarea Philippi, saying: Who do men say that I the Son of Man am? And of the other disciples some said Elijah, and others Jeremiah, or one of the prophets. But when Christ put the further question to them: But Who say ye that I am? Peter took the lead, and becoming spokesman for the rest, hastened to reply: Thou art the Christ, the Son of the living God. Moreover, when the band of soldiers came, together with the officers of the Jews, to take Jesus away to the rulers, the rest all left Him and fled, but Peter struck off Malchus' ear with a sword. For he thought it right by every means in his power to defend his Master, though the attack that he made was in fact altogether displeasing to Him. As, therefore, he came more impetuously than the rest, Christ puts to him the question whether he loved Him more than they, and repeated it three times; and Peter answers in the affirmative, and confesses his love for Him, saying that Christ Himself was a witness to his state of mind. And, after each confession, he heard Christ telling him in different words to take thought of His sheep, as He calls mankind in the parable.

And I think (for I say that we ought to search out the hidden meaning implied here) that these words were not written without a purpose, but the statement is full of meaning, and the sense of the passage contains something more than meets the eye. May not someone reasonably ask: Why does Christ ask only Simon, though the other disciples were present? And what is the meaning of the words "Feed My lambs" and the like? We answer that the inspired Peter had indeed already been chosen, together with the other disciples, to be an apostle of God (for our Lord Jesus Christ Himself named them apostles, according to Scripture), but when the events connected with the plot of the Jews against Him took place, his fall came in between. For the inspired Peter was seized with uncontrollable fear and three times denied the Lord. Christ helps His erring disciple and draws out through various questions his three-times-repeated confession, counterbalancing, as it were, his error with it, and making his recovery as notable as his fall. For a transgression that was verbal and only in mere words supplied grounds for accusation against him could surely be wiped out in the same way it was committed. He requires him to say whether he loved Him more than the rest. For truly, since he had received a greater measure of forgiveness and received from a more generous hand the remission of his transgression, surely he would be likely to feel greater love than the rest and repay his Benefactor with the utmost affection. For although all the holy disciples alike fled, with the cruelty of the Jews inspiring them with terror they could not overcome, and the ferocity of the soldiers threatening them with cruel death when they came to take Jesus, still Peter's transgression through his three-times-repeated denial was special and peculiar to him.

And I think (for I say that we ought to search out the hidden meaning that is here implied) that these words were not written without a purpose, but the saying is pregnant with meaning, and the sense of the passage contains something more than meets the eye. May not someone reasonably ask, Why is it that Christ only asks Simon, though the other disciples were present? And what is the meaning of the words, Feed My lambs, and the like? We reply, that the inspired Peter had indeed already been elected, together with the other disciples, to be an Apostle of God (for our Lord Jesus Christ Himself named them Apostles, according to the Scripture), but, when the events connected with the plot of the Jews against Him came to pass, his fall came betwixt; for the inspired Peter was seized with uncontrollable fear, and thrice denied the Lord. Christ succours His erring disciple, and elicits by divers questions his thrice-repeated confession, counterbalancing, as it were, his error thereby, and making his recovery as signal as his fall. For a transgression which was verbal, and only in mere words supplied ground of accusation against him, could surely be wiped out in the same fashion as it was committed. He requires him to say whether he loved Him more than the rest. For in truth, as he had enjoyed a greater measure of forgiveness, and received from a more bountiful Hand the remission of his transgression, surely he would be likely to feel greater love than the rest, and requite his Benefactor with the extremity of affection. For although all the holy disciples alike betook themselves to flight, the inhumanity of the Jews inspiring them with a terror that they could not overcome, and the ferocity of the soldiers threatening them with cruel death when they came to take Jesus, still Peter's transgression by his thrice-repeated denial was special and peculiar to him.

Since Peter had received a greater measure of forgiveness than the others, he is asked to tell Christ whether he loved Him more, for as the Savior Himself said, the one to whom most is forgiven will also love much. Here also a pattern is given to the Churches: they should ask three times for a confession of Christ from those who have chosen to love Him by coming to Him in Holy Baptism. And by reflecting on this passage, teachers of the faith may come to understand that they cannot please the Chief Shepherd, who is Christ, unless they care for the health of the sheep of His flock and their continued well-being. The inspired Paul was like this—he shared the weaknesses of his weaker brothers and called those who believed through him and chose to gain honor through the glory of their deeds the boast, joy, and crown of his apostleship. For he knew that this was the visible fruit of love for Christ. Anyone who thinks carefully and fairly can understand this. For if Christ died for us, surely He must consider the salvation and life of us all as worthy of every care. And if those who sin against the brothers and wound their weak conscience truly sin against Christ, then surely it is true to say that those who guide, as it were by the hand, the minds of those who have been admitted to the faith and who are expected to be called to perfection in it, and who eagerly work to establish them firmly in the faith by every help they can offer, are serving the Lord Himself. Therefore, through his three-fold confession, the blessed Peter's three-fold denial was wiped away, and through our Lord's words, "Feed my lambs," we must understand a renewal, as it were, of the apostleship already given to him, washing away the disgrace of his fall that came in between and erasing his fearfulness that arose from human weakness.

Therefore, as he had received a greater measure of forgiveness than the rest, he is asked to tell Christ whether he loved Him more; for, as the Saviour Himself said, he to whom most is forgiven will also love much. Herein, also, is a type given to the. Churches, that they ought thrice to ask for a confession of Christ from those who have chosen to love Him by coming to Him in Holy Baptism. And, by dwelling on this passage, instructors in religion may arrive at the knowledge that they cannot please the Chief Shepherd, that is Christ, unless they take thought for the health of the sheep of His fold, and their continuance in well-being. Such was the inspired Paul, who shared the infirmities of his weak brethren, and called those who through him believed, and chose to gain repute by the glory of their deeds, the boast, and joy, and crown of his apostleship. For he knew that this was the visible fruit of love for Christ. And this, if he reason well and justly, any one may perceive. For if He died for us, surely He must esteem the salvation and life of us all as deserving of all care. And if they who sin against the brethren, and wound their conscience when it is weak, in truth sin against Christ; surely it is true to say, that they are doing the Lord Himself service who take, as it were, by the hand the mind of those who have been admitted to the faith, and who are expected to be called to perfection therein, and are eager to stablish them firmly in the faith, by every help that they can offer. Therefore, by his thrice-repeated confession the thrice-repeated denial of the blessed Peter was done away, and by the saying of our Lord, "Feed my lambs," we must understand a renewal as it were of the apostleship, already given unto him, washing away the disgrace of his fall that came betwixt, and obliterating his faint-heartedness, that arose from human infirmity.

Truly, truly, I tell you, when you were younger, you dressed yourself and went wherever you wanted. But when you are old, you will stretch out your hands, and others will dress you and take you where you do not want to go. He said this to indicate the kind of death by which he would glorify God. And after He had said this, He told him, Follow Me.

18, 19 Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and others shall gird thee, and carry thee whither thou wouldest not. Now this He spake, signifying by what manner of death He should glorify God. And when he had spoken this, He saith unto him, Follow Me.

With great kindness and tenderness our Lord Jesus Christ testifies to the intense love His disciple had for Him and the high honor of his devotion and endurance, tested to the limit. For He tells him clearly what the outcome of his apostolic work would be and how his life would end. He foretold that someone would take him to a place where he would not want to go—that is, the place where his persecutors or those who sentenced him to death had set up the cross. He says the place of his crucifixion would be a place where Peter would not want to go. For none of the saints chooses death by their own free will. But though death is bitter and comes upon them very much against their will, those who long for the glory that God gives despise earthly life. Therefore Christ foretold that the blessed Peter would be taken to a place to die in that was deeply displeasing and hateful to him. But he would never have achieved such a glorious death or been crucified for Christ if he had not followed His command to take charge of the sheep of His flock and, having the power of Christ's love firmly rooted in his heart, called back to obedience those who had been trapped in error by the devil's tricks. For those who committed this crime and killed the blessed Peter had no other charge to bring against him except his zeal in Christ's service. We can see from this that our Lord Jesus Christ rightly and necessarily foretold Peter's end, so that through the fate he was destined to suffer He might in a way put the seal of truth on the words Peter spoke to Him: "Yes, Lord; You know that I love You." For the fact that he met his death at all because of preaching the Gospel was surely a clear and undeniable proof of his love and showed that he was in no way lacking in perfect love toward Christ. Christ then adds to what He had said the words "Follow Me," which carry their usual meaning of following Him as a disciple, and also hint obscurely, as I think, at something else—or meaning, Walk the path of the dangers I have passed through, and go the same way, helping by deed and word the souls of those who are called, and do not hesitate to face death itself upon the cross, which, Christ says, will be your fate when you reach old age. He did not allow Peter to be frightened ahead of time but postponed for a long while the approach of the king of terrors.

With great kindness and tenderness our Lord Jesus Christ testifies to the fervour of the love which His disciple bore unto Him, and the high honour of his piety and endurance, tried to the uttermost. For He tells him clearly what would be the issue of his apostleship, and what would be the end of his life. For He foretold unto him, that one would take him to a place whither he would not go; that is, in which his persecutors, or those who condemned him to the penalty of death, had fixed the cross. He says, that the place of his crucifixion would be a place whither Peter would not go. For no one of the Saints suffers death of his own free choice. But though death be bitter, and though it come upon them sorely against their will, yet do they who yearn for the glory that God gives disdain earthly life. Therefore Christ foretold, that the blessed Peter would be taken to a place to die in, sore displeasing and hateful unto him. But he would never have attained to so glorious a death, nor have been crucified for Christ, had he not followed His injunction to take charge of the sheep of His fold, and, having the power of the love of Christ firmly rooted in his heart, called to obedience those who have been ensnared into error by the wiles of the devil. For they who ventured on this crime, and slew the blessed Peter, had no other accusation to charge him withal, save only his zeal in Christ's service. We may see then hereby, that our Lord Jesus Christ well, and of necessity, foretold Peter's end, that by the doom that he was destined to suffer he might in a manner put the seal of truth upon the words he spake unto Him: Yea, Lord; Thou knowest that I love Thee. For that he met his death at all on account of preaching the Gospel was surely a plain and incontrovertible proof of affection, and showed that he was in no way lacking in perfect love towards Christ. Christ, then, adds to what He had said, the words "Follow Me," which bear the signification they so commonly have of following Him as a disciple, and also hinting darkly, as I think, at something else; or meaning, Tread in the track of the perils through which I have passed, and walk in the same path, by deed and word succouring the souls of those who are called, and hesitate not to encounter death itself upon the cross, which, Christ says, will be your lot when you reach old age; not suffering Peter to be alarmed before the time, but deferring for a long season the approach of the king of terrors.

When Peter turned around, he saw the disciple whom Jesus loved following them. This was the same disciple who had leaned back on Jesus' chest at the supper and asked Him, "Lord, who is going to betray You?" When Peter saw him, he said to Jesus, "Lord, what about this man?" Jesus answered him, "If I want him to remain until I come, what does that matter to you? You follow Me." Because of this statement, a rumor spread among the believers that this disciple would not die. However, Jesus did not say that he would not die. He said, "If I want him to remain until I come, what does that matter to you?"

20-23 Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned back on His Breast at the supper, and said unto Him, Lord, who is he that betrayeth Thee? Peter therefore seeing him, saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou Me. This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him that he should not die; but, If I will that he tarry till I come, what is that to thee?

The inspired Evangelist points to himself obscurely, but still clearly enough to indicate who is meant. He was the beloved disciple who leaned upon Christ's breast at the Last Supper and asked who would betray Him. When Peter saw him, he wanted information and tried to find out what dangers John would face in the future and how his life would end. But the question seemed inappropriate and showed a meddlesome and inquisitive spirit, since Peter, having learned what would happen to himself, was now seeking to know the future fate of others. For this reason, I think the Lord does not directly answer his question or inquiry. Instead, redirecting the questioner's purpose, He does not say that John will not die, but rather, "If I will that he tarry till I come, what is that to thee?" In other words, "You have heard, Peter, what concerns you. Why do you need to ask questions about others and try to probe the knowledge of the Divine decrees at an inappropriate time? For if he never dies at all," He says, "what comfort will that bring to your heart?" A wise and prudent person who is destined to die will not trouble himself over whether another person will be kept alive or not, for it will be enough for him to endure his own fate, and he will receive no comfort at all from another person's misfortune or good fortune. The passage conveys some such meaning as this. Peter's speech here seems to suggest that blessed Peter anxiously wanted to know what was destined to be John's fate, as he would have considered it a consolation in his own sufferings if John were certainly fated to die by torture, either of the same kind or of some other kind. Do not be amazed at this, but rather consider the following thought. It is common for us, however unprofitable it may be, to prefer at times not to be seen as the only ones who are suffering or who are destined to undergo some dreadful fate, but to prefer hearing that others have either already suffered it or are expected to suffer it in the future.

The inspired Evangelist points to himself obscurely, but still sufficiently to indicate who is meant. For he it was who was the beloved disciple, and who leaned upon Christ's Breast at the last Supper, and asked who it was that should betray Him. Peter, then, observing him, longed for information, and sought to know in what perils he would be involved in the time to come, and in what way his life would end. But the question seemed unseemly, and it appeared to savour rather of a meddlesome and inquisitive spirit, that, after having learnt what was to happen unto himself, he should seek to know the future fate of others. For this cause, then, I think the Lord makes no direct reply to his question or inquiry, but, diverting the aim of the questioner, does not say that John will not die, but, If I will that he tarry till I come, what is that to thee? That is to say, Thou hast heard, O Peter, the things concerning thyself, what need is there for thee to ask questions about others, and to seek to fathom out of season the knowledge of the Divine decrees. For if he never die at all, He says, what consolation will this be to thy heart? The man who is wise and prudent, then, if he is doomed to die, will not trouble himself as to whether another will be saved alive or not; for it will be enough for him to suffer his own doom, and he will receive no comfort at all from the misfortune or good cheer of another. The passage is fraught with some such meaning as this. Peter's speech here seems to imply that the blessed Peter anxiously desired to know what was destined to be John's fate, as he would have considered it a consolation in his own sufferings if John were surely fated to, die by torture, either of the same or of some other kind. And do not be amazed at this, but rather take the following thought into consideration. It is common to us, however profitless it be, to like at times not to be seen to be the only ones who are suffering, or who are destined to undergo some dreadful fate, but to prefer to hear that others have either suffered it already or are expected to suffer it in the future.

I believe no sensible person will doubt that the Lord would not have loved John unless he had been especially remarkable for virtue and capable and fully equipped for every good work. For God can never be found to be guided by any irrational inclinations toward those unworthy of His love, since such feelings are more characteristic of human beings. And He who was completely immune to every attack and invasion of passion, and walked steadfastly in the path of every virtue—or rather, was Virtue itself in all its forms—would most certainly act in this matter too with sound judgment, and have His inclination free from all fault—I mean the inclination that led Him to consider the one who deserved this gift worthy of His love. After this excellent introduction, then, and after having said that he was beloved, he modestly and with great humility says that he testified of these things, wisely and admirably inviting his hearers, as a natural consequence, to agree with the things he had written and testified about, for the preacher of truth cannot lie. Therefore he also says: We know that his witness is true. It is dangerous and terrible, then, to lie at all, for man does not know how to control his tongue, and the Truth cannot love the one who sins against truth.

I think no wise man will doubt that the Lord would not have loved John if he had not been specially remarkable for virtue, and apt and perfectly equipped for every good work. For God can never be found to be inclined by any irrational leanings to those unworthy of His love, for such affections are more worthy of men. And He that was wholly proof against every assault and inroad of passion, and trod firmly in the path of every virtue, nay rather, was Virtue itself in all its forms, most assuredly would act in this, too, with judgment, and have His inclination free from all reproach—-I mean, the inclination which led Him to deem him to whom this boon was due worthy of His love. After this admirable preface, then, and after having said that he was beloved, he modestly and with great humility says that he testified of these things; well and admirably inviting his hearers, as a necessary consequence, to assent to the things which he had written, and of which he had testified; for the preacher of truth cannot lie. Therefore, also, he says: We know that His witness is true. Dangerous, then, and awful is it assuredly, to lie at all; for man knoweth not how to bridle his tongue, and the Truth cannot love him that sinneth against truth.

And there are also many other things that Jesus did. If every one of them were written down, I suppose that even the world itself could not contain the books that would be written. Amen.

25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself would not contain the books that should be written. Amen.

The number of miracles that God has performed will be very great, the Apostle says, and the list of His deeds will clearly be altogether without number. The miracles that have been recorded were selected from many thousands because they are sufficient to bring complete benefit to those who read them. And let no one who is teachable in spirit and loves instruction, Saint John implies, find fault with the writer of this book for not recording the rest. For if everything He did had been written down, every single thing, without any omission, then the immeasurable number of books would have filled the world. We maintain that, even as things stand, the power of the Word has been displayed more than abundantly. For anyone can observe that a thousand miracles were performed by the power of our Savior. However, the Gospel preachers have recorded the more remarkable of them, in all likelihood, and such miracles as could best confirm their hearers in incorruptible faith and give them instruction in morality and doctrine. In this way, conspicuous for the orthodoxy of their faith and glorified by manifold works that make for righteousness, they might meet at the very gates of the city above, and being joined to the Church of the firstborn in the faith, might at length attain the Kingdom of Heaven in Christ, through Whom and with Whom be glory to God the Father, with the Holy Spirit, for ever and ever. Amen.

Very great, then, says the Apostle, will the number of the miracles that God hath wrought, and altogether without number will the list of His deeds be seen to be, and out of many thousands have these that are recorded been taken, as not being inadequate to profit to the uttermost those who read them. And let no one who is of a teachable spirit and loveth instruction, S. John implies, blame him that wrote this book because he has not recorded the rest. For if the things that He did had been written every one, without any omission, then would the immeasurable number of the books have filled the world. We maintain that, even as it is, the power of the Word has been displayed more than abundantly. For it is open to every one to observe, that a thousand miracles were performed by the power of our Saviour. The preachers of the Gospels, however,, have recorded the more remarkable of them, in all probability, and such that their hearers could best be confirmed by them in incorruptible faith, and receive instruction in morality and doctrine; so that, conspicuous for the orthodoxy of their faith, and glorified by manifold works that make for righteousness, they might meet at the very gates of the city above, and being joined unto the Church of the firstborn in the faith, might at length attain unto the Kingdom of Heaven in Christ; through Whom and with Whom be glory to God the Father, with the Holy Spirit, for ever and ever. Amen.

He shall glorify Me: for He shall take of Mine, and shall declare it unto you.

14 He shall glorify Me: for He shall take of Mine, and shall declare it unto you.

As the Holy Spirit was about to reveal to those found worthy the mystery that is in Christ, and to demonstrate completely who He is by nature, and how great His power and might are, and that He reigns over all with the Father, Christ is compelled to say, "He shall glorify Me." For He lifts our minds above the misconceptions of the Jews, and does not allow us to hold such a limited and diminished understanding as to think that He is a mere man, slightly surpassing the prophets in the level they reached, or even falling short of their renown. For we find that the leaders of the Jews had this idea about Him, because they did not know the mystery of godliness and frequently uttered blasphemies against Christ. Encountering His sayings with their mad foolishness, they said on one occasion: "Who are You? Abraham is dead, and the prophets are dead; and You say, 'If a man keeps My word, he shall never see death.' Who do You make Yourself?" And on another occasion they threw in His face the lowliness of His birth according to the flesh and His great insignificance in this respect: "Is not this the son of Joseph, whose father and mother we know? How then does He say, 'I have come down out of heaven'?" Note here the miserable reasoning of the Jews. Since the multitude were so disposed and thought that the Lord was not truly God because in this human frame He was subject to death, and because they did not hesitate to hold the basest conception of His nature, the Spirit, when He came down from heaven, demonstrated completely His glory to the saints—not that we should say He merely convinced them by wise words, but that He also satisfied the minds of all by actual proof that He was truly God and the fruit of the ousia of God the Father. What then is this proof? And how did He increase the honor and admiration in which Christ was held? By exercising His activity universally in a marvelous and divine manner, and by implanting in the saints complete and perfect knowledge, He furthered His glory. For to the sovereign nature of the universe alone must we ascribe omniscience and the sight of all things naked and laid open to view, and the ability to accomplish all His purposes.

As the Holy Spirit was about to reveal to those who should be found worthy the mystery that is in Christ, and to demonstrate completely Who He is by nature, and how great is His power and might, and that He reigneth over all with the Father, Christ is impelled to say, He shall glorify Me. For He sets our mind above the conceits of the Jews, and does not suffer us to entertain so limited and dwarfed a conception as to think that He is a mere Man, slightly surpassing the prophets in the stature they attained, or even falling short of their renown—-for we find that the leaders of the Jews had this idea concerning Him, because they not knowing the mystery of piety, frequently uttered blasphemies against Christ, and, encountering His sayings with their mad folly, said on one occasion: Who art Thou? Abraham is dead, and the prophets are dead; and Thou sayest, If a man keep My word, He shall never see death. Whom makest Thou Thyself? And on another occasion they cast in His teeth the meanness of His birth according to the flesh, and His great insignificance in this respect: Is not this the son of Joseph, whose father and mother we know? How then doth He say, I am come down out of heaven? Note herein the miserable reasoning of the Jews. As then the multitude were so disposed and thought that the Lord was not truly God because in this human frame He was liable to death, and because they did not scruple to entertain the basest conception of His Nature, the Spirit, when He came down from heaven, illustrated completely His glory to the Saints; not that we should say, that He merely convinced them by wise words, but that He by actual proof also satisfied the minds of all that He was truly God, and the fruit of the Substance of God the Father. What then is this proof? And how did He increase the honour and admiration in which Christ was held? By exercising His activity universally in a marvellous and Divine manner, and by implanting in the Saints complete and perfect knowledge, He furthered His glory. For to the Sovereign Nature of the Universe alone must we ascribe omniscience and the sight of all things naked and laid open to the view, and the ability to accomplish all His purposes.

The Comforter, that is, His own Spirit, being all-powerful and all-knowing, glorifies the Son. And how does He glorify Him? Surely what His Spirit knows and can do, Christ knows and can do. And if, as He says, the Spirit receives from Him, and the Spirit Himself is all-powerful, then surely He Himself has universal power. And we must not suppose in any way that the Comforter, that is, the Spirit, lacks innate and inherent power in such a way that, if He did not receive help from outside, His own power would not be sufficient by itself to fully accomplish the Divine purposes. Anyone who merely imagined such an idea to be true about the Spirit would rightly be charged with the worst blasphemy of all. But it is because He is consubstantial with the Son, and divinely proceeds through Him, exercising His entire activity and power universally, that Christ says, "He shall receive of Me." For we believe that the Spirit has a self-supporting existence and is truly what He is, with the qualities attributed to Him; though, being inherent in the ousia of God, He proceeds and issues from it and has innate in Himself all that that nature implies. For the Divine ousia is not His by participation or by relation, and still less is it His as though He had a separate existence from it, since He is an attribute of it. For just as the fragrance of sweet-smelling flowers, proceeding in some way from the essential and natural exercise of the functions or qualities of the flowers that emit it, conveys the perception of them to the outer world by reaching the organs of smell in the body, and yet seems in some way, as far as its logical conception goes, to be separate from its natural cause, while (having no independent existence) it is not separate in nature from the source from which it proceeds and in which it exists, even so you may conceive of the relation of God and the Holy Spirit, taking this as an illustration. In this way then the statement that His Spirit receives something from the Only-begotten is completely sound and cannot be criticized. For proceeding naturally as His attribute through Him, and having all that He has in its entirety, He is said to receive that which He has. And if this meaning is conveyed in language that is obscure, far from being offended at it, we should more justly blame the poverty of our own language, which is not able to express Divine truths in a suitable way. And what language is adequate to explain the ineffable nature and glory of God? He says then that the Comforter "will receive of Mine, and will show it unto you"; that is, He will say nothing that is not in harmony with My purpose; but, since He is My Spirit, His language will be in every way identical with Mine, and He will show you of My will.

The Comforter then, that is, His own Spirit, being omnipotent and omniscient, glorifies the Son. And how does He glorify Him? Surely what His Spirit knows and is able to effect, Christ knows and is able to effect. And if, as He says, the Spirit receives of Him, the Spirit Himself being omnipotent, surely He Himself has a power which is universal. And we must in no wise suppose that the Comforter, that is, the Spirit, is lacking in innate and inherent power in such a way that, if He did not receive assistance from without, His own power would not be self-sufficient to fully accomplish the Divine designs. Any one who merely imagined any such idea to be true about the Spirit would with good reason undergo the charge of the worst blasphemy of all. But it is because He is Consubstantial with the Son, and divinely proceeds through Him, exercising universally His entire activity and power, that Christ says, "He shall receive of Me." For we believe that the Spirit has a self-supporting existence and is in truth that which He is, and with the qualities predicated of Him; though, being inherent in the Substance of God, He proceeds and issues from it and has innate in Himself all that that nature implies. For the Divine Substance is not His by participation or by relation, still less is It His as though He had a separate existence from It, since He is an attribute of It. For just as the fragrance of sweet-smelling flowers, proceeding in some sort from the essential and natural exercise of the functions or qualities of the flowers that emit it, conveys the perception thereof to the outer world by meeting those organs of smell in the body, and yet seems in some way, so far as its logical conception goes, to be separate from its natural cause, while (as having no independent existence) it is not separate in nature from the source from which it proceeds and in which it exists, even so you may conceive of the relation of God and the Holy Spirit, taking this by way of illustration. In this way then the statement that His Spirit receives something from the Only-begotten is wholly unimpeachable and cannot be cavilled at. For proceeding naturally as His attribute through Him, and having all that He has in its entirety, He is said to receive that which He has. And if this meaning is conveyed in language that is obscure, far from being offended at it, we should with more justice lay the blame on the poverty of our own language, which is not able to give expression to Divine truths in a suitable way. And what language is adequate to explain the ineffable Nature and Glory of God? He says then that the Comforter "will receive of Mine, and will show it unto you;" that is, He will say nothing that is not in harmony with My purpose; but, since He is My Spirit, His language will be in every way identical with Mine, and He will show you of My Will.

All things whatsoever the Father has are Mine, and therefore I said to you that He takes from what is Mine and will declare it to you.

15 All things whatsoever the Father hath are Mine: and therefore I said unto you, that He taketh of Mine and shall declare it unto you.

The Son once again demonstrates to us the complete and perfect character of the Father's Person, and helps us understand why He said that He, being the fruit of the Father's Substance, possesses within Himself everything that belongs to It, and declares that It is all His own—and rightly so. Since nothing separates or distances the Son from the Father regarding their complete similarity and equality, except only that He is not Himself the Father, and since the Divine Substance does not manifest Itself differently in the Two Persons, surely Their attributes are common, or rather identical. Therefore, what the Father has is the Son's, and what the one who begat has also belongs to the one begotten from Him. For this reason, I believe, in His careful concern for us, He has spoken to us about this in this way. He did not say, "All things whatsoever the Father has I have also," in order to prevent us from imagining He meant a mere likeness based on similarity, merely shaped by external graces into conformity with the original pattern, as is the case with us—for we are after God's likeness. Instead, when He says, "All things whatsoever the Father has are Mine," He demonstrates by this the perfect union He has with His Father, and the meaning of their being of one substance, which exists in unchangeable attributes. You can see that He clearly says elsewhere, when addressing the Father, "All things that are Mine are Thine, and Thine are Mine." For surely they are identical in nature, those in whom there is no separation at all, but complete and perfect essential equality and likeness. God the Father, then, has of Himself and in Himself His own Spirit—that is, the Holy Spirit—through whom He dwells in the saints and reveals His mysteries to them. This is not because the Spirit is called to perform a merely servant-like function (do not think this), but rather because He is in Him essentially and proceeds from Him inseparably and indivisibly, interpreting what is truly His own when He interprets what belongs to the one in whom He exists and from whom He comes forth. For God has union with creation only through His Son in the Spirit. And this Spirit is also an attribute of the Only-begotten, for He is of one substance (homoousios) with the Father.

The Son once more shows to us herein the complete and perfect character of the Person of the Father Himself also, and allows us to see why He said that He, being the fruit of the Father's Substance, engrosses in Himself all that belongs to It, and says that It is all His own, and with reason. For, as there is nothing to dissever or estrange the Son from the Father, so far as their complete similarity and equality is concerned, save only that He is not Himself the Father, and as the Divine Substance does not show Itself differently in the Two Persons, surely Their attributes are common, or rather identical; so that what the Father hath is the Son's, and what He That begat hath, belongs also to Him that is begotten of Him. For this reason, I think, in His watchful care over us, He has thus spoken to us concerning this. For He did not say, All things whatsoever the Father hath I have also, in order to prevent our imagining He meant a mere likeness founded on similarity, only moulded by adventitious graces into conformity with the Archetype, as is the case with us; for we are after God's likeness. Rather, when He says, All things whatsoever the Father hath are Mine, He illustrates hereby the perfect union which He hath with His Father, and the meaning of their Consubstantiality existing in unchangeable attributes. And this you may see, that He clearly says elsewhere, when addressing the Father, All things that are Mine are Thine, and Thine are Mine. For surely they are identical in nature, in whom there is no severance at all, but complete and perfect essential equality and likeness. God the Father then hath, of Himself, and in Himself, His own Spirit; that is, the Holy Spirit, through Whom He dwelleth in the Saints, and reveals His mysteries to them; not as though the Spirit were called to perform a merely ministerial function (do not think this), but rather, as He is in Him essentially, and proceeds from Him inseparably and indivisibly, interpreting what is in reality His own when He interprets that which belongs to Him in Whom He exists, and from Whom He springs. For God only has union with the creation through His Son in the Spirit. And this Spirit is also an attribute of the Only-begotten, for He is Consubstantial with the Father.

Since, He says, it is natural for God the Father to reveal Himself in His own Spirit to those who are worthy of Him, and to accomplish through the Spirit all His purposes, and since this kind of action belongs to Me also, for this reason I said, "He receives of Me and will show it to you." And let no one be troubled when he hears the word "receives" here, but rather let him consider the following fact, and he will do well. The things of God are spoken of in language as though God were just like us, but this is not actually the case, for His ways are superhuman. We say then that the Spirit receives from the Father and the Son the things that are Theirs in the following way: not as though at one moment He lacked the knowledge and power inherent in Them, and at the next barely acquires such knowledge and power when He is conceived of as receiving from Them. For the Spirit is wise and powerful—or rather, absolute Wisdom and Power—not by participation in anything else, but by His own physis (nature). But rather, just as we would say that the fragrance of sweet-smelling herbs which reaches our nostrils is distinct from the herbs as far as our mental conception is concerned, but proceeds from the herbs in which it originates only by being a recipient of their capacity to give scent for its manifestation, and is not in fact distinct from them, because its existence is due to and bound up in them—even such an idea, or rather one transcending this, must you imagine about the relation of God to the Holy Spirit. For He is, as it were, a sweet fragrance of His ousia (substance), working plainly on the senses, conveying to the creature an effluence from God, and instilling in the creature through Itself participation in the Sovereign ousia of the Universe. For if the fragrance of sweet herbs imparts some of its power to garments with which it comes in contact, and in some way transforms its surroundings into likeness with itself, surely the Holy Spirit has power, since He is by physis of God, to make those in whom He dwells partakers in the Divine physis through Himself. The Son then, being the Fruit and express Image of the Father's prosopon (person) by physis, possesses all that is His. And therefore He says, "All things whatsoever the Father has are Mine: therefore I said to you, that He takes of Mine and shall declare it to you"—the Spirit, that is, Who is through Him and in Him, by Whom He personally dwells in the Saints. For His Spirit is not distinct from Him, even though He may be conceived of as having a separate and independent existence: for the Spirit is Spirit, and not the Son.

Since then, He says, it is seen to be natural to God the Father to reveal Himself in His own Spirit to those who are worthy of Him, and to accomplish through Him all His purposes, and since this kind of action belongs to Me also, for this cause I said, "He receiveth of Me and will show it unto you." And let no man be perplexed when he here hears the word "receiveth," but rather let him consider the following fact, and he will do well. The things of God are spoken of in language as though God were even as we are; but this is not really the case, for His ways are superhuman. We say then that the Spirit receives of the Father and the Son the things that are Theirs in the following way; not as though at one moment He were devoid of the knowledge and power inherent in Them, and at the next hardly acquires such knowledge and power when He is conceived of as receiving from Them. For the Spirit is wise and powerful, nay, rather, absolute Wisdom and Power, not by participation in anything else, but by His own Nature. But, rather, just as we should say that the fragrance of sweet-smelling herbs which assails our nostrils is distinct from the herbs so far as their conception in thought is concerned, but proceeds from the herbs in which it originates only by being a recipient of their faculty of giving scent in order to its display, and is not in fact distinct from them, because its existence is due to, and is wrapped up in, them; even such an idea, or rather one transcending this, must you imagine about the relation of God to the Holy Spirit. For He is, as it were, a sweet savour of His Substance, working plainly on the senses, conveying to the creature an effluence from God, and instilling in him through Itself participation in the Sovereign Substance of the Universe. For if the fragrance of sweet herbs imparts some of its power to garments with which it comes in contact, and in some sort transforms its surroundings into likeness with itself, surely the Holy Ghost has power, since He [is by nature of God, to make those in whom He abides partakers in the Divine Nature through Himself. The Son then, being the Fruit and express Image of the Father's Person by nature, engrosses all that is His. And therefore He says, All things whatsoever the Father hath are Mine: therefore said I unto you, that He taketh of Mine and shall declare it unto you —-the Spirit, that is, Who is through Him and in Him, by Whom He personally dwells in the Saints. For His Spirit is not distinct from Him, even though He may be conceived of as having a separate and independent existence: for the Spirit is Spirit, and not the Son.

After first telling them that He would reveal to them through His Spirit everything necessary and essential for them to know, He now speaks to them about His Passion, which was close at hand, as was His Ascension into heaven. This made the Spirit's coming very necessary, since it would no longer be possible for Him to speak with His holy Apostles in the flesh after He had gone up to the Father. He speaks with the greatest care, taking away the sharp pain of their sorrow, for He knew well that great fear would once again fill their hearts and that they would be overwhelmed by an agony of grief, expecting to be crushed by terrible and unbearable evils when their loss should happen and the Saviour should ascend to the Father. For this reason, I think, He does not tell them that He would die—since the madness of the Jews demanded even His life from Him—but keeps this hidden. Instead, in His great care for them, He greatly softens the harshness of His words and shows them that joy of heart from His Resurrection would follow closely after their suffering, saying: A little while, and ye behold Me no more; and again a little while, and ye shall see Me. For now the time of His death was approaching, which would take the Lord out of His disciples' sight for a very short time, until, after plundering hell and throwing open the gates of darkness to those who lived there, He raised up again the temple of His Body. Then He appeared once more to His disciples and promised to be with them always, even to the end of the world, according to Scripture. For even though He is absent in the body, taking His place at the Father's side for our sake and sitting at His right hand, He still lives by the Spirit with those who are worthy of Him and has constant fellowship with His Saints, for He has promised that He will not leave us comfortless. So then, since there was only a short time before His Passion would begin, He says, A little while, and ye see Me no more, for He was to be hidden from sight by death for a brief time. And again He says, a little while, and ye shall see Me. For on the third day He rose again, having preached to the spirits in prison. The proof of His love for mankind was thereby made most complete by His giving salvation not only to the living, but also by His preaching forgiveness of sins to those who were already dead and who sat in darkness in the depths of the abyss according to Scripture.

After having first said that He would reveal to them by His Spirit everything that was necessary and essential for them to know, He discourses to them of His Passion, nigh unto which was His Ascension into heaven, rendering the coming of the Spirit very necessary; for it was no longer possible for Him, after He had gone up to the Father, to hold converse in the flesh with His holy Apostles. And He makes His discourse with the greatest caution, thereby robbing their sorrow of its sting; for well He knew that great fear would once more reign in their hearts, and that they would be consumed with an agony of grief, expecting to be overwhelmed by terrible and unendurable evils, when their bereavement should come to pass and the Saviour ascend to the Father. For this cause, I think, He does not tell them that He would die—-the madness of the Jews requiring even His life of Him—-but keeps this secret. Rather in His great consideration for them He greatly softens the rigour of His discourse, and shows them that close upon their suffering would follow the joy of heart which His Resurrection would occasion them, saying: A little while, and ye behold Me no more; and again a little while, and ye shall see Me. For now the time of His death drew nigh which would take the Lord out of the sight of His disciples for a very short season, until, after despoiling hell and throwing open the gates of darkness to those that dwelt therein, He built up again the temple of His Body. Whereupon He manifested Himself once more to His disciples, and promised to be with them alway [even unto the end] of the world, according to the Scripture. For even though He be absent in the body, taking His place for our sake at the Father's side and sitting at His right Hand, still He dwells by the Spirit with those who are worthy of Him, and has perpetual converse with His Saints; for He has promised that He will not leave us comfortless. As then, there was but a short interval of time before His Passion would begin, He says, A little while, and ye see Me no more; for He was to be hidden from sight in a manner by death for a brief space: and again, He says, a little while, and ye shall see Me. For on the third day He revived, having preached unto the spirits in prison. The proof of His love towards mankind was hereby rendered most complete by His giving salvation, I say, not merely to the quick, but also by His preaching remission of sins to those who were already dead, and who sat in darkness in the depths of the abyss according to the Scripture.

Notice how, when speaking about His Passion and His Resurrection, He said: "A little while, and ye behold Me no more; and again a little while, and ye shall see Me." And how, by simply adding "because I go to My Father," He leaves the rest unsaid. He did not explain to them how long He would remain there, or when He would come again. And why was this? Because it is not for us to know times and seasons which the Father has set within His own authority, according to the words of our Savior Himself.

And remark how, with reference to His Passion and His Resurrection, He said: A little while, and ye behold Me no more; and again a little while, and ye shall see Me; and how, merely adding, because I go to My Father, leaves the rest unsaid. He did not explain to them how long He would remain there, or when He would come again. And why was this? Because it is not for us to know times and seasons which the Father hath set within His own authority, according to the words of our Saviour Himself.

Some of His disciples then said to one another, "What does He mean when He tells us, 'A little while, and you will not see Me; and again a little while, and you will see Me,' and 'Because I am going to the Father'?" So they kept asking, "What does He mean by 'a little while'? We do not understand what He is saying."

17, 18 Some of His disciples therefore said one to another, What is this that He saith unto us, A little while, and ye behold Me not; and again a little while, and ye shall see Me; and, Because I go to the Father? They said therefore, What is this that He saith, A little while? We know not what He saith.

The inspired disciples, not yet understanding what He had said, talk among themselves and are unsure what "a little while, and again a little while, and you shall not see Me" might mean. Christ, however, anticipates their desire for information and once more very appropriately shows them that He knows their hearts as God, and that He is fully aware of what they are thinking about and what is still buried deep in their hearts, as if they had already spoken it aloud. For what can be hidden from Him before whom all things are naked? This is why He also says to one of the Saints: "Who is this that hides counsel from Me, and puts together words in his heart and thinks that he keeps it secret from Me?" He then at every opportunity uses the situation at hand to build in them secure and unshaken faith.

The inspired disciples, not yet understanding what He had said, converse among themselves, and are in doubt as to what a little while, and again a little while, and ye shall not see Me, might mean. Christ, however, anticipates their desire for information, and once more very seasonably shows them that He knows their hearts as God, and that He is as well aware of what they are turning over in their minds, and what was as yet buried in the depths of their hearts, as though they had already given utterance to it in speech. For what is there which can be hid from Him before Whom all things are naked? Wherefore also He saith to one of the Saints: Who is this that hideth counsel from Me, and putteth together words in his heart and thinketh that he keepeth it secret from Me? He then at every turn uses occasion as it offers to nurture in them secure and unshaken faith.

Jesus perceived that they wanted to ask Him, and He said to them, "Are you discussing among yourselves what I meant when I said, 'A little while, and you will not see Me, and again a little while, and you will see Me'? Truly, truly, I tell you that you will weep and mourn, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy."

19, 20 Jesus perceived that they were desirous to ask Him, and He said unto them, Do ye enquire among yourselves concerning this, that I said, A little while, and ye behold Me not, and again a little while, and ye shall see Me? Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy.

Since they were eager for information and wanted to understand more precisely what His words meant, He provides a clearer explanation of His Passion and grants them advance knowledge of the sufferings He was about to undergo for their great benefit. He considered it appropriate to give them this explanation beforehand not to create premature fear in them, but so that, prepared by their knowledge, they might perhaps prove more courageous in resisting the terror that would come upon them. For something whose arrival is expected comes more mildly than something completely unexpected. When you who are truly Mine and united to Me through your love for Me see your Guide and Master enduring the full force of the Jews' madness, their insults and violence, and everything their frenzied rage will drive them to do, then indeed you will weep and lament, but the world will rejoice—that is, those who are not inclined to follow God's will but are instead enslaved by worldly desires. He is also referring to the common crowd of Jewish people, as well as the godless band of enemies of God who had secured leadership among them, namely the Scribes and Pharisees, who mocked the trials our Savior had to endure and raised many cries to their own condemnation, at one time saying, "If you are the Son of God, come down now from the cross, and we will believe you," and at another, "You who destroy the temple and build it in three days, save yourself"—for such will be the vile utterances from the blasphemous tongues of the Jews. But while worldly people would think this way, and such will be their actions and cries, you will mourn. Yet you will not have to endure this suffering for long, because your sorrow will be turned into joy. For I will live again and will completely remove the cause of your despair, and I will comfort those who mourn and will restore in them a good courage that will be eternal and without end. For the joy of the Saints does not cease. For Christ is alive forevermore, and through Him the bonds of death are broken for all humanity. It is perhaps also not irrelevant to consider that worldly people will conversely be destined for a fate of endless misery. For if, when Christ died in the flesh, those who were truly His mourned while the world rejoiced at His Passion, and if, when death and corruption were rendered powerless by the Resurrection of our Savior Christ from the dead, the mourning of the Saints was turned into joy, then surely in the same way the joy of the worldly-minded will also be lost in sorrow.

As then they were thirsting for information and sought to know more exactly the meaning of His words, He gives a clearer exposition of His Passion, and vouchsafes them the foreknowledge of the sufferings that He was about to undergo to their great profit. It was not in order that He might engender in them premature alarm that He deemed it meet to give them this explanation beforehand, but in order that, forearmed by their knowledge, they might perchance be found more courageous to withstand the terror that would assail them. For that of which the advent is expected is milder in its approach than that which is wholly unlooked for. When then you who are truly Mine and united to Me by your love towards Me shall behold your Guide and Master undergoing the brunt of the madness of the Jews, their insults and outrages, and all that their mad frenzy will prompt, then, indeed, ye shall weep and lament, but the world shall rejoice; that is, those who are not minded to follow God's Will, but are, as it were, enchained by worldly lusts. He refers also to the vulgar herd of Jewish rabble, as well as the impious band of enemies of God who had secured the lead among them, namely, the Scribes and Pharisees, who made jests at the trials our Saviour had to endure, and raised many cries to their own damnation, at one time saying, If Thou art the Son of God come down now from the cross, and we will believe Thee: and at another, Thou that destroyest the temple and buildest it in three days, save Thyself —-for such will be the foul utterances of the blasphemous tongue of the Jews. But while the men of the world would be of this mind, and such will be their deeds and cries, "you will mourn;" but not for long will you have this suffering to endure, for your sorrow will be turned into joy. For I shall live again, and will wholly remove the cause of your despondency, and I will comfort the mourners, and will renew in them a good courage that will be eternal and without end. For the joy of the Saints ceaseth not. For Christ is alive for evermore, and through Him the bonds of death are loosed for all mankind. It is perhaps, too, not impertinent to reflect that the worldly will contrariwise be doomed to a fate of endless misery. For if, when Christ died after the flesh, those who were truly His mourned, but the world rejoiced at His Passion; and if, when death and corruption were rendered powerless by the Resurrection of our Saviour Christ from the dead, the mourning of the Saints was turned into joy, surely in like manner also the joy of the worldly-minded will be lost in sorrow.

A woman in labor has sorrow because her time has come, but once she has given birth to the child, she no longer remembers the pain because of her joy that a human being has been born into the world. So you also have sorrow now, but I will see you again, and your heart will rejoice, and no one will take your joy from you.

21, 22 A woman when she is in travail hath sorrow, because her hour is come: but when she is delivered of the child, she remembereth no more the anguish, for the joy that a man is born into the world. And ye therefore now have sorrow: but I will see you again, and your heart shall rejoice, and your joy no one taketh from you.

He once more expands on the comfort He had given them, and illustrates it with various words, helping them in every way to dispel the bitterness of their sorrow. For notice how earnestly He persuades them, through a clear illustration, of the necessity of endurance, and of not being overwhelmed by troubles or sorrows, since they must surely and inevitably end in rejoicing. For the child, He says, is the fruit of severe labor; and it is through pain that the joy mothers have in their children comes to them. And if at first they had felt discouraged at the prospect of the labor of childbirth, they would never have agreed to conceive; instead, they would have chosen to avoid marriage, which is the cause, and would never have become mothers at all, escaping through their cowardice a state which is highly desirable and thrice blessed. In the same way, then, your suffering also will not fail to receive its reward. For you will rejoice when you see a new child born into the world, incorruptible and beyond the reach of death. Clearly He refers to Himself here. He tells them that the joy of heart they will have in Him cannot be taken away from them or lost. For, as Paul says, or rather as the Very Truth Itself implies, having died once for all, He dies no more. The joy of heart, then, that rests upon Him has in very truth a sure foundation. For if we mourned at His death, who shall take from us our joy, now that we know that He lives and will be alive forevermore—He who gives and ordains for us all spiritual blessings? No one, then, takes their joy from the Saints, as our Savior says; but those who nailed Him to the Cross were deprived of their joy once and forever. For now that His suffering is ended, which they thought an occasion for rejoicing, sorrow will be their portion by inevitable necessity.

He once more dilates upon the solace He had given them, and illustrates it by divers words, in every way aiding them to dispel the bitterness of their sorrow. For observe how earnestly He persuades them, by obvious illustration, of the necessity of endurance, and of not being over dismayed by troubles or sorrows, if they must surely and inevitably end in rejoicing. For the child, He says, is the fruit of sore travail; and it is through pain that the joy they have in their children comes to mothers. And if at the first they had felt fainthearted at the prospect of the travail of childbirth, they would never have consented to conceive; but would rather have chosen to escape marriage, which is the cause, and would never have become mothers at all; avoiding by their cowardice a state which is highly desirable and thrice blest. In like manner then will your suffering also not fail to meet its reward. For you will rejoice when you see a new child born into the world, incorruptible and beyond the reach of death. Plainly He alludes to Himself here. He tells them that the joy of heart that they will have in Him cannot be taken away from them or lost. For, as Paul says, or rather as the Very Truth Itself implies, having died once for all, He dieth no more. The joy of heart then that rests upon Him hath in very truth a sure foundation. For, if we mourned at His death, who shall take from us our joy, now that we know that He lives and will be alive for evermore—-He Who gives and ordains for us all spiritual blessings? No man then "taketh their joy" from the Saints, as our Saviour says; but they who nailed Him to the Cross were bereft of their joy once and for ever. For now that His suffering is ended, which they thought an occasion for rejoicing, sorrow will be their portion of inevitable necessity.

In that day you shall ask Me nothing. Truly, truly, I say to you, if you ask anything of the Father, He will give it to you in My Name. Until now you have asked nothing in My Name: ask, and you shall receive, so that your joy may be complete.

23, 24 And in that day ye shall ash Me nothing. Verily, verily, I say unto you, If ye shall ask anything of the Father, He will give it you in My Name. Hitherto have ye asked nothing in My Name: ask, and ye shall receive, that your joy may be fulfilled.

He says that His holy disciples will grow in wisdom and knowledge when they are clothed with power from on high according to Scripture, and with their minds enlightened by the light of the Spirit they will be able to understand all wisdom, even though they ask no question of Him Who is no longer present with them in the flesh. The Savior does not say this because they will no longer need light from Him, but because when they have received His own Spirit and have Him dwelling in their hearts, they will lack nothing good in their minds and will be filled with the most perfect knowledge. By perfect knowledge we mean that which is correct and incapable of error, which cannot bear to think or say anything evil, and which has a right belief concerning the Holy and Consubstantial Trinity. For even if we see now in a mirror darkly and we know in part, still as long as we do not stray from the teachings of the truth but hold fast to the spirit of the holy and inspired writings, the knowledge we have is not imperfect—a knowledge which no one can acquire except by the light of the Holy Spirit given to him. By this he urges the disciples to pray for spiritual gifts, and at the same time he gives them this encouragement: that what they ask they will certainly receive. He adds the comforting assurance of the word "verily" to His promise that if they go to the Father's throne and make any request, they will receive it from Him, with Jesus Himself acting as Mediator and leading them into the Father's presence. For this is the meaning of the words "in My Name," because we cannot draw near to God the Father except through the Son alone. For through Him we have obtained access in one Spirit to the Father, according to Scripture. Therefore He also says: I am the Door; I am the Way; no one comes to the Father but by Me. For since the Son is also God, together with the Father He gives good gifts to the saints and joins with Him in granting us the portion of the blessed. Moreover, the inspired Paul most clearly confirms our belief in this by writing these words: Grace to you and peace from God our Father and the Lord Jesus Christ. And by virtue of His titles—Mediator, High Priest, and Advocate—He brings to the Father prayers on our behalf, for He gives us complete boldness to approach the Father. In the Name then of our Savior Christ we must make our requests, for in this way the Father will most readily grant them and will give good gifts to those who ask, so that we may receive them and rejoice in them. Thus, being filled with spiritual gifts and enriched with the gift of knowledge from Him through the Holy Spirit dwelling in our hearts, we will gain a very easy victory over every strange and abominable lust. And so, being active in good works and attaining to the practice of every virtue with fervent zeal, and strengthened with everything that contributes to sanctification, we rejoice with exceeding joy at the prospect of the reward that awaits us. And, putting away the despondency that springs from an evil conscience, we have our hearts enriched with the joy that is in Christ. This did not enter into the life of people in ancient times; they never practiced this kind of prayer, for they did not know it. But now it is established for us by Christ at the appropriate time, when the time of the fulfillment of our redemption was completed and the perfect enjoyment of all good was gained for us by Him. For just as the Law accomplished nothing, and righteousness according to the Law was incomplete, so also was the mode of prayer taught by it.

He says that His holy disciples will increase in wisdom and knowledge when they should be clothed with power from on high according to the Scripture, and with their minds illumined by the torchlight of the Spirit should be able to conceive all wisdom, even though they asked no question of Him Who was no longer present with them in the flesh. The Saviour does not indeed say this because they will have no more need of light from Him, but because when they had received His own Spirit, and had Him indwelling in their! hearts, they would have in their minds no lack of every good thing, and would be fulfilled with the most perfect knowledge. And by perfect knowledge we mean that which is correct and incapable of error, and which cannot endure to think or say any evil thing, and which has a right belief concerning the Holy and Consubstantial Trinity. For if we see now in a mirror darkly, and we know in part, still while we wander not astray from the doctrines of the truth but adhere to the spirit of the holy and inspired writings, the knowledge that we have is not imperfect, a knowledge which no man can acquire save by the light of the Holy Spirit given unto him. Hereby he exhorts the disciples to pray for spiritual graces, and at the same time gives them this encouragement—-that what they ask they will not fail to obtain; adding the comforting assurance of the word "verily" to His promise that if they will go to the Father's throne and make any request, they will receive it of Him, He Himself acting as Mediator and leading them into the Father's Presence. For this is the meaning of the words in my Name; for we cannot draw nigh unto God the Father save by the Son alone. For through Him we have obtained access in One Spirit unto the Father, according to the Scripture. Therefore also He saith: I am the Door: I am the Way: no one cometh unto the Father but by Me. For inasmuch as the Son is also God, together with the Father He conveys good gifts to the Saints, and associates Himself with Him in granting us the portion of the blessed. Moreover, the inspired Paul most evidently confirms our belief herein by writing these words: Grace to you and peace from God our Father and the Lord Jesus Christ. And in right of His titles, Mediator, High Priest, and Advocate, He conveys to the Father prayers on our behalf, for He gives us all boldness to address the Father. In the Name then of Our Saviour Christ we must make our requests, for so will the Father most readily grant them, and will give to those that ask good gifts, that we may take them and rejoice therein. So being fulfilled with spiritual graces, and enriched with the grant of knowledge from Him through the Holy Spirit dwelling in our hearts, we shall gain a very easy triumph over every strange and abominable lust; and thus being active in good works, and attaining to the practice of every virtue with fervent zeal, and strengthened with everything whatsoever that maketh for sanctification, we rejoice with exceeding joy at the prospect of the reward that awaits us; and, dismissing the despondency that springs from an evil conscience, we have our hearts enriched with the joy that is in Christ. This did not enter into the life of the men of old time; they never practised this manner of prayer, for they knew it not. But now is it ordained for us by Christ, at the appropriate season, when the time of the accomplishment of our redemption was fulfilled, and the perfect fruition of all good was gained for us by Him. For just as the Law accomplished nothing, and as righteousness according to the Law was incomplete, so also was the mode of prayer inculcated thereby.

By proverbs He means language that is unclear and does not show its meaning on the surface, but is somewhat veiled by subtle obscurities, so that He says His hearers could not easily understand it, for this was the way that things said in proverbs worked. He says, "What I have told you, I have told you as though in proverbs and riddles, saving for the right time—which has not yet come, though it is approaching—the revelation of these things beyond any doubt." For He says the hour will indeed come, that is, the proper time when I will explain to you in plain language the things concerning the Father's glory and give you knowledge that goes beyond human understanding. He did not tell them very clearly what that time would be. We must suppose that He either meant the time when we were given the knowledge that comes to us through the Spirit, whom Christ Himself brought down to us after His resurrection from the dead, or perhaps the time to come after the end of the world, when we will see the glory of God unveiled and open before us, and God will Himself give us knowledge about Himself in perfect clarity. This is why Paul also says that prophecies will be done away and knowledge will cease, meaning nothing other than what we have understood from this passage. For we see in a mirror, and we know in part, as we just said. But when that which is perfect comes, that which is in part will be done away. I will go on to explain how or in what way this will happen, if you are willing to listen.

By proverbs He means language that is indistinct and does not bear its meaning on the surface, but is in some sort veiled by obscurities so subtle that He says His hearers could not very readily comprehend it; for this was the fashion of what was said in proverbs. What I have told you then, He says, I have told you as it were in proverbs and riddles, reserving for the fitting season which has not yet come, though it is drawing nigh, the revelation of these things beyond possibility of doubt. For the hour will indeed come, He says; that is, the proper time in which I shall in plain language expound to you the things that concern the Father's glory, and implant in you a knowledge that surpasses human understanding. What that time would be, He did not tell them very clearly. We must surmise that He either meant that time when we were enriched with the knowledge that comes to us through the Spirit, Whom Christ Himself brought down to us after His Resurrection from the dead; or it may be the time to come after the end of the world, in which we shall behold unveiled and open to our gaze the glory of God, Who will Himself impart to us knowledge concerning Himself in perfect clearness. Therefore also Paul says, that prophecies shall be done away, and knowledge shall cease, having no other meaning in his mind than that which we have accepted for this passage. For we see in a mirror, and we know in part, as we just now said. But when that which is perfect is come, that which is in part shall be done away. How or in what manner this shall come to pass I will go on to explain, if you are willing to listen.

Just as in the darkness of night the beautiful brightness of the stars shines forth, each spreading its own ray of light, but when the sun rises with its radiant beams that partial light is done away with and the brilliance of the stars grows weak and ineffective, in the same way I think the knowledge we now have will cease, and what is partial will vanish away at that moment when the perfect light has come upon us and pours forth its radiance, filling us with perfect knowledge of God. Then, when we are able to approach God with confidence, Christ will tell us the things concerning His Father. For now, through shadows and illustrations and various images and types drawn from different aspects of human life, we weakly trace our steps toward a vague and uncertain knowledge, because of the inherent weakness of our minds. Then, however, we will not need any type or riddle or parable, but will behold in a certain way, face to face and with unhindered mind, the beautiful vision of the Divine Nature of God the Father, having seen the glory of Him who proceeded from Him. For we will see Him just as He is, according to John's words. For now we do not know Him in the perfection of the glory that belongs to His Divine Nature because of our humanity. But when the time of His incarnation is past and the mystery of our redemption is completely accomplished, from then on He will be seen in His own glory and in the glory of God the Father. For being God by physis (nature) and therefore Consubstantial with His Father, He will surely share equal honors with Him and will shine from then on in the glory of His Godhead.

For, just as in the darkness of the night the bright beauty of the stars shines forth, each casting abroad its own ray of light, but when the sun arises with his radiant beams then that light which is but in part is done away, and the lustre of the stars waxes feeble and ineffective, in like manner I think also the knowledge that we now have will cease, and that which is in part will vanish away at that moment of time when the perfect light has come upon us, and sheds forth its radiancy, filling us with perfect knowledge of God. Then, when we are enabled to approach God in confidence, Christ will tell us the things which concern His Father. For now by shadows and illustrations, and various images and types deduced from different phases of human life, we feebly trace our steps to a vague uncertain knowledge, through the inherent weakness of our minds. Then, however, we shall stand in no need of any type or riddle or parable, but shall behold after a fashion, face to face and with unshackled mind, the fair vision of the Divine Nature of God the Father, having seen the glory of Him Who proceeded from Him. For we shall see Him even as He is, according to the saying of John. For now we know Him in the perfection of the glory that belongs to His Divine Nature because of our humanity. But when the season of His incarnation is past, and the mystery of our redemption completely wrought out, henceforth He will be seen in His own glory and in the glory of God the Father. For being God by Nature, and thereby Consubstantial with His Father, He will surely enjoy equal honours with Him, and will shine henceforth in the glory of His Godhead.

In that day you will ask in My Name, and I do not say to you that I will pray to the Father for you, for the Father Himself loves you, because you have loved Me and have believed that I came forth from the Father.

26, 27 In that day ye shall ask in My Name: and I say not unto you that I will pray the Father for you; for the Father Himself loveth you, because ye have loved Me, and have believed that I came forth from the Father.

He does not allow them to ask for anything at all through prayer and supplication except only in His Name. He promises, however, that His Father will very readily grant their requests—not because He is persuaded to do so by the intercessions of the Son in His capacity as our Mediator and Advocate, but moved by His own will to be generous in His dealings with them, and eager to pour out upon those who love Christ the exceeding riches of His goodness, as though He were simply paying them what they are owed. And no sensible person can think, nor can anyone be so ignorant as to claim, that the disciples or any other saints have no need of the Son's mediation in working out their own salvation. For all things come through Him from the Father in the Spirit, since He is the Advocate, as John says, not only for our sins but also for the whole world. And in saying this, He shows us too, for our benefit, that the honor and love we have toward His Offspring is very pleasing to God the Father. Not understanding this, the miserable Jewish people did not hesitate to attack Him with intolerable blasphemies, and sought to kill Him, according to Scripture, because His believers' minds were being turned from the obscure commandment of the Law to the clarity of the life according to the Gospel. For these wretched men said in their ignorance, or rather in their desire to sharpen their blasphemous tongues against Him, "If this man were from God, He would not have broken the Sabbath day." He says then that God the Father will very readily show His favor to those who have unwavering faith and are fully assured that He came out from God the Father. For the Father will, so to speak, He says, greet them in advance and anticipate the request of the Mediator, and shower with spiritual blessings the minds of those who have a right understanding concerning Me, and not according to the ideas of those who are too devoted to the letter of the Law.

He suffers them not to ask for anything at all by prayer and supplication, except only in His Name. He promises, however, that His Father will very readily grant their requests, not indeed as induced thereto by the intercessions of the Son in His capacity as our Mediator and Advocate, but prompted by His own Will to be liberal in His dealings towards them, and making haste to shower upon those who love Christ the exceeding riches of His goodness, as though He were but paying them their due. And no man in his senses can think, nor can any one be so ignorant as to affirm, that the disciples or any others of the Saints stand in no need of the mediation of the Son in working out their own salvation. For all things proceed through Him from the Father in the Spirit, since He is the Advocate, as John saith, not for our sins only, but also for the whole world. And in saying this, He shows us too, to our profit, that very acceptable to God the Father is the honour and love which we have towards His Offspring. Not understanding this, the miserable people of the Jews did not shrink from assailing Him with intolerable blasphemies, and sought to kill Him, according to the Scripture, because of the conversion of the mind of His believers from the obscure commandment of the Law to the clearness of the life according to the Gospel. For these wretched men said in their ignorance, or rather in their desire to sharpen their blasphemous tongues against Him, If this man were from God, He would not have broken the Sabbath day. He says then, that God the Father will very readily vouchsafe His favour to those who have undoubting faith, and are well assured that He came out from God the Father. For the Father will, as it were, He says, hail in advance, and anticipate, the request of the Mediator, and overwhelm with spiritual blessings the mind of those who have a right understanding concerning Me, and not according to the imaginations of those who are too much enamoured of the letter of the Law.

When He says "I came out from God," we must understand this in one of several ways. Either it means "I was begotten from and manifested Myself out of His ousia" (with these words referring back to His existing in a sense independently of His Father but not altogether separately from Him, since the Father is in the Son, and the Son again by physis in the Father). Or we must take the words "I came out from" to mean "I became even as you are"—that is, a human being, possessing your form and nature. For the distinctive physis of any being may be conceived of as the place from which it proceeds when it is transformed into something else and becomes what it was not before. We are certainly not saying that when He took human form like ourselves, while being at the same time truly the Only-begotten, He stripped Himself of His divinity. For He is the same yesterday, and today, yes and forever. But when He took upon Himself a physis that was not His own, while at the same time retaining His distinctive attributes, He may be understood as having come forth from God, in a sense appropriate to this passage. You may also take the words "I came forth from the Father" in yet another sense, as follows: The Pharisees, always prone to error as I have already said, thought that Christ came before the world like one of the false prophets, with no mission from God but of His own initiative, since they were accustomed to point out to those who went to Him that Christ's teaching conflicted with the Law. For this reason they considered Him guilty of disobedience, declaring that keeping the Law is most pleasing to God the Father, but that it was broken by His teaching. They therefore rejected Christ as an enemy of God, and as having chosen to oppose the dispensation given to them from Him through Moses, and argued that He was for this reason estranged from God. But the blessed disciples were not like this. For they loved Him, and had their minds lifted above the madness of the Jews, and they had genuine faith that He came out from God, as we have just been told. For this reason they were beloved of the Father and were rewarded, so to speak, by receiving equal favor from Him. And if those who believe that the Son came out from God are very dear and acceptable to God the Father, surely those who hold the opposite opinion are accursed and abominable in God's sight. And if God is very ready to listen to those who love the Son, clearly He will not accept the prayers of His enemies. This is what is said through the mouth of Isaiah to them: "And when ye spread forth your hands to Me, I will hide Mine eyes from you; yea, when ye make many prayers I will not hear: your hands are full of blood."

And by the words I came out from God, we must surmise that He means either I was begotten from, and manifested Myself out of, His Substance (the words being taken with reference to what goes before as to His existing in a sense independently of His Father but not altogether separately from Him; for the Father is in the Son, and the Son again by Nature in the Father); or we must take the words "I came out from," as meaning I became even as you are; that is, a Man, endued with your form and nature. For the peculiar nature of any being may be conceived of as the place from which it proceeds, when it is transformed into anything else and becomes what it was not before. We are indeed far from asserting that when He took the form of man even as ourselves, being at the same time truly the Only-begotten, He divested Himself of His Godhead. For He is the same yesterday, and today, yea and for ever. But when He took upon Himself a nature that was not His own, while at the same time He retained His peculiar attributes, He may be conceived of as having come forth from God, in a sense appropriate to this passage. You may take, if you choose, the words I came forth from the Father, in yet another sense, as follows: The Pharisees, only apt in error, as I have already said, thought that Christ came before the world like one of the false prophets, with no mission from God, but of His own motion; inasmuch as they were accustomed to point out to those that went to Him, that Christ's teaching conflicted with the Law. And for this reason they considered Him guilty of disobedience, declaring that the keeping of the Law is most acceptable to God the Father, but it was broken by His teaching. They therefore rejected Christ as an enemy of God, and as having chosen to oppose the dispensation given to them from Him through Moses, and argued that He was for this reason an alien from God. But not so the blessed disciples. For they loved Him, and had their minds exalted above the madness of the Jews, and they had a genuine faith that He came out from God, as we have just been told. For this cause then were they beloved of the Father, and were requited, as it were, by receiving equal favour from Him. And if they who believe that the Son came out from God are very dear and acceptable to God the Father, surely they who are diseased with the contrary opinion are accursed and abominable in God's sight. And if God is very ready to hearken to those who love the Son, clearly He will not accept the prayers of His enemies; and this is what is said by the mouth of Isaiah to them: And when ye spread forth your hands to Me, I will hide Mine eyes from you; yea, when ye make many prayers I will not hear: your hands are full of blood.

Here, then, in the fact that our Lord went back to the Father and returned with power to the place from which He knew He had come forth, is clear and undeniable proof that He was not one of the false prophets, and that He did not come to speak to us the promptings of human private judgment, or to teach us doctrines contrary to the Father's will, as the deluded Jews ignorantly imagined. Let us grant for the sake of argument (as someone might say, wishing to challenge the twisted opinions of the Jews) that He was not the true Christ, as you claim, O Jews, and that without the approval of God the Father He introduced the teaching of the gospel way of life, showing that the commandment of the Law was now barren and therefore useless for achieving perfection in piety; (for you accuse Him as a Sabbath-breaker, and when He performed any wonderful works among you, you impiously said that He did them by Beelzebub the prince of the devils); how then was it that He ascended into heaven itself? How was it that the Father gave Him a share of His throne, and the angels threw open wide the gates of heaven to Him who fought against His decrees, as you say, and proposed doctrines contrary to the will of the Sovereign of the Universe? Was His Ascension unobserved? Truly, there was a great crowd of witnesses to whom the divine and heavenly messenger spoke these words: Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same manner as you saw Him going into heaven. What do you have to say in response, O Jews? Will you not honor with obedience even the voice of an angel? Will you not accept the testimony of the witnesses, though those who looked upon the scene were many in number? And yet the Law says clearly, By the mouth of two or three witnesses shall every word be established. How then can the accusation of being a false prophet be brought with any justice against Him who by His own power returns to the Father in heaven? And will it not rather follow, by the convincing logic of the facts, that we should hold the firm conviction that He came from God, that is from the Father, and is in fact none other than He whom the Law and the prophets foretold to us?

Herein, then, in the fact that our Lord went back to the Father and returned with power to the place from which He knew that He had gone forth, is proof clear and incontrovertible, that He was not one of the false prophets, and that He did not come to utter to us the promptings of man's private judgment, or to teach us doctrines contrary to the Father's Will, as the demented Jews ignorantly imagined. Granting then, (so a man might speak, wishing to combat the perverse opinions of the Jews) that He was not the true Christ, as you say. O Jews, and that without the approval of God the Father He introduced the teaching of the life according to the Gospel, showing that the commandment of the Law was now barren, and so profitless for the attainment of perfection in piety; (for you accuse Him as a Sabbath-breaker, and, when He did any wonderful works among you, you impiously said that He used to do them by Beelzebub the prince of the devils); how then was it that He ascended into heaven itself? How was it that the Father gave a share of His throne, and the angels threw open wide the gates of heaven, to Him Who combated His decrees as you say, and propounded doctrines contrary to the Will of the Sovereign of the Universe? Was His Ascension unobserved? Of a truth, great was the crowd of witnesses to whom the Divine and heavenly messenger spake the words: Ye men of Galilee, why stand ye looking into heaven? this Jesus, Which was received up from you into heaven, shall so come in like manner as ye beheld Him going into heaven. What hast thou, O Jews, to say in reply? Wilt thou not honour with obedience even the voice of an angel? Wilt thou not accept the testimony of the witnesses, though those who gazed upon the scene were many in number? And yet the Law says clearly, In the mouth of two or three witnesses shall every word be established. How then any longer can the reproach of being a false prophet be brought with any justice against Him, Who of His own power returns to the Father in heaven? And will it not rather follow, by the convincing logic of facts, that we should entertain the firm conviction that He came from God, that is from the Father, and is in fact no other than He Whom the Law and the prophets foretold unto us?

When He says that He came into this world and then left the world and went to the Father, He does not mean that He abandoned the Father when He became human, nor that He abandoned the human race when He went to the Father in His flesh. He is truly God, and with His ineffable power He fills all things and is not far from anything that exists.

And when He says that He came into this world and again left the world and went to the Father, He does not mean that He either abandoned the Father when He became Man, nor that He abandoned the race of man when in His flesh He went to the Father; for He is truly God, and with His ineffable power filleth all things, and is not far from anything that exists.

His disciples say to Him, "Look, now You are speaking plainly and not using any proverb. Now we know that You know all things and do not need anyone to ask You questions. Because of this we believe that You came forth from God."

29, 30 His disciples say unto Him, Lo, now speakest Thou plainly, and speakest no proverb. Now know we that Thou knowest all things, and needest not that any man should ask Thee: by this we believe that Thou earnest forth from God.

They marvel at how convincing His proof is, and are amazed at how clear His language is, because He spoke to them openly without any concealment. They rejoice at receiving a proof free from all difficulty, and declare that His words contain nothing hard to understand, but that His language here is so easily intelligible that it does not seem to partake in the slightest degree of the nature of a parable. And they receive this additional benefit: Since You know, they say, what is whispered in secret, and have now given us this information in the words You have just spoken, anticipating the questions we might have asked in our desire to draw it out, we are persuaded that You have indeed come from God. For to know, they say, what is secret and hidden can belong to the God of all and to no one else. And since You know all things of Yourself, is it not beyond question that You have emanated from God who knows all things? So this truly divine and marvelous sign also helped to nurture in the disciples, along with everything else, undoubting faith, so that we can see in them the truth of the saying: Give instruction to a wise man, and he will be even wiser; teach a just man, and he will increase in learning. And they say, "Now are we sure," not meaning that they first allowed the beginning of faith into their minds when they heard these words and recognized the sign—I mean the omniscience of Christ—but rather that they began to establish firmly in their hearts the faith that had first gained entrance there, and to reach a state of unshakeable conviction that He was God and sprang from the true and living God. We should understand the expression "Now are we sure" as referring not to the first beginning of faith, but to the occasion when their faith was first firmly settled in that understanding of Christ's physis now honored with approval.

They marvel at the convincing nature of the proof He gives them, and are amazed at the clearness of His language, for without any concealment He made His speech to them right openly. They rejoice therefore at receiving a proof rid of all difficulty, and declare that His words have in them nothing hard to understand, but that His language here is so easily intelligible that it does not seem in the smallest degree to partake of the nature of a parable. And they get also this additional benefit: Since Thou knowest, they say, what is whispered in secret, and hast now given us this information in the words Thou hast just spoken, anticipating thereby the questions we might have asked in our desire to elicit it, we are persuaded that Thou art indeed come from God. For to know, they say, what is secret and hidden can belong to the God of all and to none other. And since Thou knowest all things of Thyself, is it not beyond question that Thou hast emanated from God that knoweth all things? So this truly Divine and marvellous sign also availed to nurture in the disciples with the rest undoubting faith, so that we can see in them the truth of the saying: Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning. And they say, "Now are we sure;" not meaning thereby that they then let into their minds the first beginning of faith when they heard these words and recognised the sign, I mean the omniscience of Christ; but rather that they began to establish firmly in their hearts the faith that had at first gained admittance there, and to attain a state of unalterable conviction that He was God, and sprang from the true and living God. We shall accept then the expression "Now are we sure," as referring not to the first beginning of faith, but to the occasion of its first being firmly settled in that apprehension of Christ's Nature now honoured with approval.

Jesus answered them, "Do you now believe? Look, the hour is coming, and has now come, when you will be scattered, each one to his own place, and will leave Me alone. Yet I am not alone, because the Father is with Me."

31, 32 Jesus answered them, Be ye now believe? Behold, the hour cometh, yea is now come, that ye shall be scattered every man to his own, and shall leave Me alone: and yet I am not alone, because the Father is with Me.

The Savior, however, very gently tells them that the time when they would be confirmed in all goodness had not yet come, but that this would happen when the Holy Spirit descended to them from heaven with power from on high, according to Scripture. For then, declaring that their human faintheartedness was perfected in strength, they were outstanding for their invincible courage, not fearing the uprisings of the Jews against them, nor the unbridled anger of the Pharisees, nor any other danger. Instead they showed themselves to be champions of the divine message, openly declaring: "We must obey God rather than men, for we cannot help but speak about the things we saw and heard." So while He points out that they are not yet confirmed in perfect faith because they have not yet shared in communion with the Spirit, He sets before them as proof the cowardice they would soon display. At the same time, by foretelling that this would shortly happen, He clearly gives them no small benefit. For they would be grounded more firmly in the faith that He was by physis God when they had fully grasped the belief that the future was in no way hidden from Him. Look, He says, the time will shortly come—in fact, is now at hand—when you will leave Me alone and go off to your own homes. In saying this He indirectly implies that, overcome by unmanly cowardice, they would think only of their own lives and, preferring their own safety to the affection they owed to their Master, would flee to the nearest place of refuge. How then "are you now sure" when you have not yet freed yourselves from the accusation of lacking courage, because you do not yet share in the courage that is given by the Spirit? And that the blessed disciples ran away and were terrified at the attack of the Jews when the traitor appeared bringing with him the godless band of soldiers and the servants of the leaders is beyond question. Then they did leave Christ alone—that is, with reference to the absence of all those who usually followed and attended Him. For He was not alone insofar as He was God, and of God, and in God, by physis and indivisibly. Christ indeed says this, speaking rather as Man and for our sakes, intending to teach us that when we are attacked by temptation, persecution, and the like, and are called to face some danger that may bring us glory—I mean in God's service—we should not lose heart about our ability to escape just because none of our brothers who share our soul are running the race alongside us, cheering us on as much as they can and almost sharing through their sympathy the danger that is coming. For even if all these run away, gaining for themselves an advantage over us through their cowardice (which is grievous and hard to bear), we ought to remember that God's arm will not be shortened because of that. For He alone will be sufficient to save the person who is faithful to Him. For we are not alone, and though we see no friend beside us, as I have just said, we have God who is all-powerful with us at our side to aid and fight in the conflict, shielding us with all-sufficient help, as the Psalmist says: "With favor You have encompassed us as with a shield!" We make these observations on this passage not because we consider love of life something honorable and worthy of admiration on occasions when we can bring our bodily life to a glorious end fighting in the ranks with those who risk their lives for God's sake, but rather so that we may be persuaded of this: that even though there is no one willing and eager to share the conflict with us, we ought not to lose heart, for we will not be alone—God is with us.

The Saviour, however, very gently tells them that the time when they should be confirmed in all goodness was not yet; but that this would come to pass on the occasion of the descent of the Holy Ghost unto them from heaven and power from on high, according to the Scripture. For then, declaring that their human faintheartedness was perfected in strength, they were pre-eminent for their invincible hardihood, not fearing the risings of the Jews against them, nor the unbridled wrath of the Pharisees, nor any other peril, but showing themselves the champions of the Divine message, and openly declaring: We must obey God rather than men; for we cannot but speak the things which we saw and heard. While then He points out that they are not yet confirmed in perfect faith, through their not having partaken of communion with the Spirit; setting before them, as a proof, the cowardice that they would presently display; at the same time, by foretelling that this would shortly come to pass, He manifestly confers on them no small benefit. For they would be grounded more firmly in the faith, that He was by Nature God, when they had fully grasped the belief that the future was in no way hid from Him. Behold then, He says, the time will shortly come, nay, is now at hand, when ye will leave Me alone and depart to your own. Herein He says indirectly, only by implication, that, overcome by unmanly cowardice, they would take thought only for their own lives; and, preferring their own safety to the affection they owed to their Master, would flee to the nearest place of refuge. How then "are ye now sure," when you have not yet quit yourselves of the reproach of imputations on your courage, because as yet you have no participation in the courage which is given by the Spirit? And that the blessed disciples betook themselves to flight and were terrified at the onslaught of the Jews, when the traitor appeared bringing with him the impious band of soldiers and the servants of the leaders, is beyond question. Then did they leave Christ alone; that is, with reference to the absence of all those who were wont to follow and attend upon Him: for He was not alone, insomuch as He was God, and of God, and in God, by Nature and indivisibly. Christ indeed says this, speaking rather as Man and for our sakes, with intent to teach us that when we are assailed by temptation, persecution, and such like, and are called to encounter some peril that may bring us glory, I mean in God's service, we are not therefore to be fainthearted about our ability to escape, because none of our brethren of kindred soul to us are running the race side by side with us, cheering us so far as in them lies, and all but sharing by their sympathy the danger which is imminent. For even if all these betake themselves to flight, gaining in their own persons an advantage over us by their cowardice which is grievous and hard to bear, we ought to bear in mind that God's arm will not be shortened on that account. For He will alone avail to save him that is faithful unto Him. For we are not alone; and, though we see no friend beside us, as I have just said, we have God Who is all powerful with us at our side, to aid and fight in the conflict, shielding us with all-sufficient succour, as the Psalmist says: With favour hast Thou encompassed us as with a shield! We make these observations on this passage, not as considering love of life something honourable and worthy admiration, on occasions when we can bring our life in the body to a glorious end, fighting in the ranks with those who risk their lives for God's sake, but that we may rather be persuaded of this, that even though there be none willing and zealous to share the conflict with us, we ought not to be faint at heart, for we shall not be alone, for God is with us.

Christ here, so to speak, effectively summarizes His discourse to them for their benefit, and by condensing the meaning of what He had said into a few words, He sets before them a brief understanding of His will. For I have now spoken these words to you, He says, urging you to have peace in Me, and so that you may also know clearly that you will encounter trouble in the world and will be caught up in many tribulations for My sake. But you will not be defeated by the dangers that surround you, for I have overcome the world.

Christ herein, so to say, well sums up to our profit His discourse to them; and, compressing into a few words the meaning of what He had said, sets before them in brief the knowledge of His Will. For I have now, He says, spoken these words unto you, exhorting you to have peace in Me, and that ye may also know clearly that you will meet with trouble in the world, and will be involved in many tribulations for My sake. But you will not be vanquished by the perils that encompass you, for I have overcome the world.

But to make what I have said as clear as possible to you, let me first explain what "having peace in Christ" means. The world, or those who are attracted to worldly things, are continually at peace among themselves, but they do not have peace in Christ. For example, those who indulge in sensual pleasures are especially dear and acceptable to others with similar pursuits; and the person who covets wealth that doesn't belong to him and is therefore greedy or thieving will be entirely to the liking of those who practice a similar vice. For every creature loves its own kind, as the saying goes, and a person will be drawn to someone like himself. But in all such connections the holy name of peace is misused, and the proverb is true, but things are not the same for the saints as for the wicked. For sin is not the bond of peace, but rather faith, hope, love, and the power of piety toward God. And this is in Christ. The greatest of all good gifts to us is clearly peace in Christ, which brings with it brotherly love as closely related to itself. Paul says that love is the perfect fulfillment of the Divine Law; and that those who love one another will surely receive the love of God Himself above all else is beyond question, as John says that if someone loves his brother, he will as a result love God Himself.

But that I may make what I have said as clear as possible unto you, come let me first explain what "having peace in Christ" means. For the world, or those who are enamoured of the things in the world, are continually at peace among themselves, but in nowise have they peace in Christ. As, for example, the dissolute seekers of the pleasures of sense are therefore most dear and acceptable to those of similar pursuits; and the man who covets riches that do not belong to him, and is for this reason grasping or thievish, will be altogether to the taste of those who practise a kindred vice. For every creature loves his kind, according to the saying, and man will be attracted to his like. But in all connexions of this sort the holy name of peace is put to base uses; and the proverb is true, but it is not with the Saints as it is with the wicked. For sin is not the bond of peace, but faith, hope, love, and the power of piety towards God. And this is in Christ. The chiefest then of all good gifts towards us is clearly peace in Christ, which brings in its train brotherly love as near akin to itself. Paul says that love is the perfect fulfilling of the Divine Law; and that to those who love one another will surely come the love of God Himself above all things else is beyond question, as John says that if a man love his brother he will as a consequence love God Himself.

He also points out another truth in the words: In the world ye have tribulation: but be of good cheer; I have overcome the world. Anyone choosing to understand these words in a simple sense might reason like this: Christ proved superior to and stronger than every sin and worldly obstacle, and since He has conquered, He will also give the power to conquer to those who struggle for His sake. And if anyone seeks to find a deeper meaning in these words, he might reflect in this way: Just as we have overcome corruption and death through Him, since as Man, for us and for our sake Christ came alive again, making His own Resurrection the beginning of the conquest over death, the power of His Resurrection will surely extend even to us, since He who overcame death was one of us, in that He was Incarnate Man. And as we overcome sin, and as we overcome death that died completely in Christ first—Christ, that is, being the one who brings us this blessing as our own kinsman—so also we ought to be of good cheer, because we shall overcome the world. For Christ as Man overcame it for our sake, being in this the Beginning and the Gate and the Way for the human race. For those who were once fallen and defeated have now overcome and are conquerors, through Him who conquered as one of us, and for our sake. For if He conquered as God, then it profits us nothing; but if as man, we are conquerors in this. For He is to us the Second Adam come from heaven, according to Scripture. Just as we have borne the image of the earthy, falling under the yoke of sin according to its likeness, so likewise we shall also bear the image of the heavenly, that is Christ, overcoming the power of sin and triumphing over all the tribulation of the world; for Christ has overcome the world.

He points out also another truth, I mean in the words: In the world ye have tribulation: but be of good cheer; I have overcome the world. Any one choosing to construe these words in a simple sense might reason thus: Christ appeared superior to, and stronger than, every sin and worldly hindrance; and since He has conquered, He will also bestow the power to conquer upon such as attempt the struggle for His sake. And if any man seek to find a more recondite meaning for the words, he might reflect in this wise: Just as we have hereby overcome corruption and death, since as Man, for us and for our sakes Christ became alive again, making His own Resurrection the beginning of the conquest over death, the power of His Resurrection will surely extend even unto us, since He that overcame death was one of us, insomuch as He was Incarnate Man; and as we overcome sin, and as we overcome death that wholly died in Christ first, Christ, that is, being the purveyor to us of the blessing as His own kindred, so also we ought to be of good cheer, because we shall overcome the world; for Christ as Man overcame it for our sakes, being herein the Beginning and the Gate and the Way for the race of man. For they who once were fallen and vanquished have now overcome and are conquerors, through Him Who conquered as one of ourselves, and for our sakes. For if He conquered as God, then it profiteth us nothing; but if as man, we are herein conquerors. For He is to us the Second Adam come from heaven, according to the Scripture. Just as then we have borne the image of the earthy, according to its likeness falling under the yoke of sin, so likewise also shall we bear the image of the heavenly, that is Christ, overcoming the power of sin and triumphing over all the tribulation of the world; for Christ has overcome the world.

John 17:1 Jesus spoke these things, and lifting up His eyes to heaven He said, "Father, the hour has come; glorify Your Son, so that Your Son may also glorify You."

xvii. 1 These things spake Jesus; and lifting up His eyes to heaven He said, Father, the hour is come; glorify Thy Son, that Thy Son may also glorify Thee.

Having given His disciples enough of what was necessary for salvation, stirred them up with appropriate words and arguments to understand His teachings more accurately, made them best equipped to fight against temptation, and strengthened each one's courage, He immediately changes the form of His speech for our benefit and turns it into a kind of prayer. He allows no gap between His discourse to them and His prayer to God the Father. In doing this, He also shows us through His own conduct a model of excellent living. For the person who aims to serve God ought, I believe, to keep in mind that he should always either be eager to speak to his fellow believers about things that are profitable or necessary for their salvation, or, if he is not doing that, to quickly devote his tongue to prayers to God, so that no random words can slip in between. In this way, the proper use of the tongue can be well and appropriately ordered. For is it not quite clear that in idle conversations, blameworthy things can very easily escape from a person? Moreover, a wise man has said: In the multitude of words you will not escape sin, but the one who restrains his lips is wise.

Having given His disciples a sufficiency of things necessary for salvation, and incited them by fitting words and arguments to a more accurate apprehension of His doctrines, and made them best able to battle against temptation, and confirmed the courage of each one, he straightway changes the form of His speech for our profit, and turns it into a kind of prayer, allowing no interval to elapse between His discourse to them and His prayer to God the Father; herein also by His own conduct suggesting to us a type of admirable life. For the man who aims at serving God ought, I think, to bear in mind that he ought at all events either to be fond of discoursing to his brethren of things profitable or necessary for their salvation, or, if he be not so engaged, to hasten to employ the service of the tongue in supplications to God, so as to render it impossible for any random words to slip in between; for in this way the governance of the tongue may be well and suitably ordered. For is it not quite obvious that, in vain conversations, things blameworthy may very readily escape a man? Moreover, a wise man has said: In the multitude of words thou shalt not escape sin: but he that refraineth his lips is wise.

You may also notice something else to admire, which is highly profitable for us. His prayer begins with reference to His own glory and that of God the Father, and afterwards, closely connected with this, He introduces His prayer for us. And why is this? The reason is one that convinces the pious person who loves God and actually moves those who do good deeds to prayer. For just as we ought to perform good actions and do all things not directing our zeal toward our own glory, but toward the glory of the Father of the Universe—that is, God—since He says, "Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven," so also it is most fitting for us, when the occasion calls us to prayer, to pray for what brings glory to God before what concerns ourselves, as Christ Himself also instructs us when He says, "After this manner pray: Our Father which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done as in Heaven so on earth. Give us this day our daily bread." What Christ does here, then, ought to be for us the pattern of prayer. For it was necessary that not an elder or messenger, but Christ Himself, should show Himself to be our Leader and Guide in all good and in the way that leads to God. For we are called, and are in very truth, as the prophet says, taught of God.

You may find besides another thing to admire, which is in no small degree profitable for us. The beginning of His prayer has reference to His own glory and that of God the Father, and afterwards, in intimate connexion with this, He introduces His prayer for us. And why is this? The reason is one which convinces the pious man that loves God, and actually disposes the worker of good deeds to prayer. For just as we ought to perform good actions, and do all things, not turning to our own glory our zeal herein, but to the glory of the Father of the Universe, I mean God, for He says: Let your light shine before men, that they may see your good works, and glorify your Father Which is in heaven; so also it best befits us, when occasion calls us to prayer, to pray for what redounds to God's glory before what concerns ourselves, as indeed Christ also Himself enjoins us when He says: After this manner pray ye: Our Father Which art in heaven, Hallowed be Thy Name. Thy kingdom come. Thy will be done as in Heaven so on earth. Give us this day our daily bread. What Christ here does, then, ought to be to us the pattern of prayer. For it was necessary that not an elder or messenger, but Christ Himself, should manifest Himself to be our Leader and Guide in all good, and in the way which leadeth to God. For we are called, and are in very truth, as the prophet says, taught of God.

What He says to His Father deserves our most careful attention. I think we need to investigate His words with the most serious focus and search carefully for the true meaning of His teaching. He says, "Father, the hour has come; glorify Your Son that Your Son may also glorify You." If we look only at the surface form of His language, someone might think the speaker lacked glory. But anyone who considers the majesty of the Only-begotten would, I think, quickly recoil from such a terrible conclusion. It would be great foolishness to think that the Son lacks glory or falls short of the honor that is His due, since He is the Lord of glory—that is what the inspired writings call Him. This is especially true when we see Him saying elsewhere to His Father, "O Father, glorify Me with the glory which I had with You before the world was." Who can still doubt, or who is so insane and so opposed to all truth that he does not know and confess that the Only-begotten is not deprived of divine glory as far as His own physis is concerned? Rather, though He existed in the form of God and in perfect equality with Him, He did not consider equality with God something to be grasped, but instead descended to the humiliation of human nature and emptied Himself of His glory, taking on this lowly body. Out of love for us He put on the likeness of human smallness. Now that the proper time had actually arrived—the time when He was destined, after completing the mystery of our redemption, to clothe Himself again with His original and essential glory, having accomplished the salvation of the whole world and secured life and the knowledge of God for those in it—in this He shows that He has God's will and favor, and makes this speech to Him, saying that He ought to recover the majesty proper to His physis.

And what He says to His Father it is right that we should consider with the greatest care. For I think we ought in a spirit of the most earnest attention to handle the investigation of His words, and most carefully search after the true intent of His teaching. Father, then, He says, The hour is come; glorify Thy Son that Thy Son may also glorify Thee. So far as the mere form of His language is concerned, one could think that the speaker had some lack of glory; but any one who considers the majesty of the Only-begotten would, I think, quickly shrink from so grievous a conclusion. For it were great folly to think that the Son has any lack of glory, or falls short of the honour which is His due, though He is the Lord of glory, for so the inspired writings call Him. Especially when in another place we observe Him saying to His Father: O Father, glorify Me with the glory which I had with Thee before the world was. Then who can any longer doubt, or who is so demented and so far the enemy of all truth as not to know and confess that the Only-begotten is not bereft of Divine glory so far as His own Nature is concerned; but that since being in the form of God, and in perfect equality with Him, He counted it not a prize to be on an equality with God, but nevertheless descended to the humiliation of human nature, and emptied Himself of His glory, wearing this mean body; and from love towards us putting on the likeness of human littleness, now that the fitting time had actually arrived, at which He was destined, after fulfilling the mystery of our redemption, to gird Himself about with His pristine and essential glory; having wrought out the salvation of the whole world, and secured life and the knowledge of God to those that are therein; herein I say He shows that He has God's Will and favour, and makes this speech to Him, saying that He ought to recover the majesty due unto His Nature.

How does He ascend into heaven? Surely the One who even in the flesh showed Himself able to accomplish the deeds of God was not subject to another's power in this, but ascended by Himself, being the Wisdom and Might of God the Father. We must think that in no other way does He accomplish the words of God with power. For all things are from the Father, but not without the Son. How could God the Father perform any of His proper functions if His Wisdom and Might—I mean the Son—were not with Him, accomplishing with Him those things in which His power is seen in active operation? Therefore the wise Evangelist who wrote this book says at the beginning of his work: All things were made by Him, and without Him was not anything made. Since the doctrine of His Consubstantiality compels us by consequence to think that all things proceed from the Father, but wholly through the Son in the Spirit, and that He, having slain death and corruption and taken away the devil's kingdom, was about to illumine the whole world with the light of the Spirit and to show Himself from then on as the true God by physis (nature), He is impelled to say, Father, glorify Your Son, that Your Son may also glorify You. No sensible person would claim that the Son asks glory from the Father as one man from another, but rather that He also promises to give Him glory in return. For it would be very inappropriate, or rather completely foolish, to have such an idea about God. The Savior spoke these words to show how necessary His own glory was to the Father, so that He might be known to be Consubstantial with Him. For just as it would bring dishonor on God the Father if the Son begotten of Him were not such as the One who is God by physis and of God ought to be, so I think having His own Son invested with those attributes which He is conceived as having, and which are predicated of Him, will confer honor and glory upon Him. The Father is therefore glorified in the glory of His Offspring, as I just said—giving glory to the Son by considering throughout His earthly career both how great and of what kind a Father the Only-begotten came from, and in turn receiving glory from the Son by the consideration of how great the Son is, of whom He is the Father. The honor and glory that is Theirs essentially and by physis will be reflected from the Son on the Father, and in turn from the Father on the Son.

And how does He ascend into heaven? Surely He That even in the flesh showed Himself able to accomplish the deeds of a God was not in this subject to another's power, but ascended of Himself, being the Wisdom and Might of God the Father. For we must think that thus in no other way He accomplishes the words of a God with power. For all things are from the Father, but not without the Son. For how could God the Father perform any of His proper functions, if His Wisdom and Might, I mean the Son, were not with Him, and accomplishing with Him those things in which His power is seen in active operation? Therefore also the wise Evangelist who wrote this book at the beginning of His work says: All things were made by Him; and without Him was not any thing made. Since then the doctrine of His Consubstantiality compels us by consequence to think that all things proceed from the Father, but wholly through the Son in the Spirit, and that He, having slain death and corruption and taken away from the devil his kingdom, was about to illumine the whole world with the light of the Spirit, and to show Himself thereby henceforth in very deed the true God by Nature, He is impelled to say, Father, glorify Thy Son, that Thy Son may also glorify Thee. And no man of sense would maintain that the Son asks glory from the Father as a man from man, but rather that He also promises to give Him glory, as it were, in return. For it would be very unbecoming, nay rather wholly foolish, to have such an idea about God. The Saviour indeed spake these words to show how very necessary His own glory was to the Father, that He might be known to be Consubstantial with Him. For just as it would entail dishonour on God the Father, that the Son That was begotten of Him should not be such as He That is God by Nature and of God ought to be, so I think, to have His own Son invested with those attributes, which He is conceived of as having, and which are predicated of Him, will confer honour and glory upon Him. The Father therefore is glorified in the glory of His Offspring, as I said just now; giving glory to the Son, by considering throughout His earthly career, both from how great, and of what, a Father the Only-begotten sprang; and in turn receiving glory from the Son by the consideration of how great indeed is the Son, of Whom He is the Father. The honour and glory then, which is Theirs essentially and by Nature, will be reflected from the Son on the Father, and in turn from the Father on the Son.

If someone acknowledges that our Lord speaks here more humbly than His true nature warrants because of the degradation of His Incarnation—for this was His custom—that person will not entirely miss reaching a proper conclusion, though he will not fully grasp the truth in this inquiry. For if He were seeking only honor from the Father, it would make sense to attribute the request to the inferiority of human nature. But since He promises to glorify the Father in return, doesn't it necessarily follow that we should readily accept the view we have just presented?

If any man concede that, owing to the degradation of His Incarnation, our Lord here speaks more humbly than His true Nature warrants, for this was His custom, he will not altogether miss arriving at a proper conclusion, but will not quite attain to the truth in the inquiry. For, if He were seeking only honour from the Father, there would be nothing unlikely in setting down the request to the inferiority of human nature; but, since He promises to glorify the Father in turn, does it not follow of necessity, that we should readily embrace the view we have just given?

Just as You gave Him authority over all flesh, so that He might give eternal life to everyone You have given Him.

2 Even as Thou gavest Him authority over all flesh, that whatsoever Thou hast given Him, to them He shall give eternal life.

In these words Christ explains to us once more the kind of glory by which God will exalt and glorify His own Son, and how He will also Himself be glorified in turn by His own Offspring. He expands on this statement and makes the point clear for our edification and benefit. For what need did God the Father, who knows all things, have of learning what kind of request to make? He invites the Father's goodness toward us. Since He is the High Priest of our souls, appearing as Man though being by physis God together with the Father, He most fittingly makes His prayer on our behalf, trying to persuade us to believe that He is, even now, the propitiation for our sins and a righteous Advocate, as John says. Therefore Paul, wanting us to have this understanding, exhorts us in this way: For we have not a high priest that cannot be touched with the feeling of our infirmities, but One that has been in all points tempted like as we are, yet without sin. Since He is a High Priest insofar as He is Man, and at the same time brought Himself as a blameless sacrifice to God the Father as a ransom for the life of all men, being as it were the firstfruits of mortality so that in all things He might have the preeminence, as Paul says, He reconciles to Him the reprobate race of man upon the earth, purifying them by His own Blood and shaping them to newness of life through the Holy Spirit. Since, as we have often said, all things are accomplished by the Father through the Son in the Spirit, He frames the prayer for blessings toward us as Mediator and High Priest, though He unites with His Father in giving and providing Divine and spiritual graces. For Christ divides the Spirit, according to His own will and pleasure, to every man separately, as He wills.

In these words Christ expounds once more to us the kind of glory whereby God will exalt and glorify His own Son; and He will also Himself be glorified in turn by His own Offspring. And He expands the saying, and makes the point clear to our edification and profit. For what need had God the Father, Who knoweth all things, of learning the kind of request? He invites then the Father's goodness towards us. For since He is the High Priest of our souls, insomuch as He appeared as Man, though being by Nature God together with the Father, He most fittingly makes His prayer on our behalf; trying to persuade us to believe that He is, even now, the propitiation for our sins, and a righteous Advocate; as John saith. Therefore also Paul, wishing us to be of this mind, thus exhorts us: For we have not a high priest that cannot be touched with the feeling of our infirmities; but One that hath been in all points tempted like as we are; yet without sin. Then, since He is an High Priest, insomuch as He is Man, and, at the same time, brought Himself a blameless sacrifice to God the Father, as a ransom for the life of all men, being as it were the firstfruits of mortality, that in all things He might have the pre-eminence, as Paul says; and He reconciles to Him the reprobate race of man upon the earth, purifying them by His own Blood, and shaping them to newness of life through the Holy Spirit; and since, as we have often said, all things are accomplished by the Father through the Son in the Spirit; He moulds the prayer for blessings towards us, as Mediator and High Priest, though He unites with His Father in giving and providing Divine and spiritual graces. For Christ divideth the Spirit, according to His own Will and pleasure, to every man severally, as He will.

So much for that. Now let us examine and explain what the form of prayer means. He says, "Father, glorify Your Son, that Your Son may also glorify You." How then, or in what manner, will what I have said come to pass? He says, I desire that just as You have given Me power over all flesh, so also all that You have given Me may have eternal life. For the Father glorified His own Son by placing the whole world under His rule, and He was glorified Himself in turn by Him. For the Son was glorified by the Father when all believed Him to be the Offspring and Fruit of the One who is all-powerful and who at His pleasure places all things under the yoke of His Son's kingly power. And the Father was glorified in turn, so to speak, by His own Son. For since the Son was known to be able to accomplish all things at His pleasure, the splendor of His reputation has extended to the One who begot Him. Therefore, He says, just as You glorified and were glorified by giving to the Son power and sovereignty over all in the manner just described, so I desire that nothing You have given Me be lost. For this honor will pass from the Father to the Son and from the Son to the Father. For it was fitting that all those who were completely subject to and under the rule of the Word, the all-powerful God, having now been saved once for all, should also remain in endless blessings, so as to be freed from the power of death and the dominion of corruption and sin, and should no longer remain subject to their ancient enemies.

So far with reference to this. Now let us examine and declare what is meant by the form of prayer used. Father, then, He saith, glorify Thy Son, that Thy Son may also glorify Thee. How then, or in what manner, will what I have said be brought to pass? I will, He says, that as Thou hast given Me power over all flesh, that so also, all that Thou hast given Me may have life eternal. For the Father glorified His own Son, putting the whole world under His rule: and He was glorified Himself also in turn by Him. For the Son was glorified of the Father, being believed of all to be the Offspring and Fruit of Him That is all-powerful, and at His pleasure puts all things under the yoke of His Son's kingly power; and the Father was glorified in turn, so to speak, by His own Son. For since the Son was known to be able to accomplish all things at His pleasure, the splendour of His reputation has reached to Him That begat Him. As therefore, He says, Thou didst glorify and wast glorified, giving to the Son power and sovereignty over all, after the manner just now stated, so I will that nothing that Thou hast given Me be lost; for this honour will pass from the Father to the Son, and from the Son to the Father. For it was meet that all those who were wholly subject to, and under, the rule of the Word, the all-powerful God, now having been saved once for all, should also abide in blessings without end; so as to be freed from the power of death, and the dominion of corruption and sin, and should no longer lie in subjection to their ancient enemies.

Some simple-minded listeners might find the words "You gave Him authority over all flesh" confusing, so let us make a few helpful observations about them. We won't hesitate to do this, even though language may be completely inadequate for such an explanation, since it's necessary. The Lord speaks these words most appropriately in the character He took on—I mean His humiliation and His lowly humanity. Consider this argument: If we feel ashamed when we hear that He became a slave for our sake, though He is Lord of all with the Father, and that He was established as King on His holy hill of Zion, though He had the power to reign over the universe by right of His own physis and didn't borrow it from anyone else, then we must also feel ashamed if He says He receives anything as Man. And if we marvel at His voluntary submission when we remember the dignity that is His by birthright, why are we not equally amazed when we hear this statement? For though He possesses all things as God, He says He receives them as Man—to whom royal power comes not by natural right but by gift. The question "What do you have that you did not receive?" fits the limitations of created beings, and Christ is also a creature insofar as He is Man, though by physis uncreated insofar as He came from God. All things are conceived of as naturally and individually being in God's hand, and they truly are. But all good things in us are borrowed and brought down to us by divine grace. So when He says as Man, being appointed to rule over us, that the Father has given Him power over all flesh, we must not be offended. We must keep in mind the plan of our redemption. But if you prefer to understand His words as referring more to His divinity, think about what the Lord said to the Jews: "Truly, truly, I say to you, no one can come to Me unless the Father who sent Me draws him." Those whom the Father will make alive, He brings to His Son by His own life-giving power, and through Him gives them power and wisdom. Indeed, if He wishes to bring anyone under His own rule, He calls them in no other way except through the living and all-sufficient Might by which He rules the universe—I mean His Son. People who have no power in themselves to accomplish anything above and beyond themselves borrow from God the power that can bring all superhuman things into subjection. Through Him kings have their dominion, according to Scripture, and through Him monarchs rule over the earth. The God of the universe, having this power in Himself alone, subjects to Himself the human race—who have rebelled from His love and thrown off the yoke of His kingdom—along with everything else. He receives, as it were, from His own might the gift of dominion over them, and by this power He subjugates whatever He wills. God the Father subjects them to His Son as to His own power, and through Him completely, and in no other way, all existing things become His willing subjects through obedience to His yoke. Just as He grants wisdom and gives life to all things through Him, so also He rules over the universe through Him.

And, as the words, Thou gavest Him authority over all flesh, may possibly perplex some simple-minded hearers, let us make a few reflections thereon which may be useful; without scruple, as it is necessary, even though language may be wholly inadequate to such an exposition. For the Lord will say this most suitably in the character He had assumed; I mean His humiliation and His lowly humanity. For listen to the argument: If indeed we feel ashamed, when we hear that He became a slave for our sakes, though Lord of all with the Father; and that He was set up as King upon His holy hill of Zion, though He had the power to reign over the universe by right of His own Nature, and borrowed it not from others; we must needs also feel ashamed, if He says that He receives anything as Man. And, if we marvel at His voluntary subjection, when we bear in mind the dignity that is His by birthright, why are we not also astonied when we hear this saying? For, possessing all things as God, He says that He receives as Man, to whom kingly power comes, not by natural right, but by gift. For What hast thou that thou didst not receive? will suit the limitations of created beings; and Christ is also a creature in so far as He is Man; though by Nature uncreate, in so far as He came from God. For all things are conceived of, as naturally and individually being in God's hand, and are so in truth; but all good things in us are borrowed and brought down to us by Divine grace. When then, as Man, being appointed to rule over us, He says that the Father has given Him power over all flesh, we must not be offended at it; for we must bear in mind the scheme of our redemption. But, if you choose to listen to His words as having more reference to His Divinity, think on what the Lord said to the Jews: Verily, verily, I say unto you, no man can come to Me except the Father which sent Me draw Him. For whom the Father will quicken, them, as by His own life-giving power, He brings to His Son, and through Him gives them power and wisdom; nay. if He will to bring any into subjection to His own rule, He calls them in no other way, save by the living and all-sufficient Might, whereby He rules over the universe—-I mean His Son. For men, who have of themselves no power to accomplish anything that is above and beyond themselves, borrow from God the power, which can bring all things superhuman into subjection; for through Him, kings have their dominion, according to the Scripture, and monarchs through Him rule over the earth. And the God of the universe, having this power in Himself alone, subjects to Himself the race of man, who are reprobates from His love, and have shaken off the yoke of His kingdom, together with all beside; receiving, as it were, from His own might, the gift of dominion over them, and subjugating thereby whatsoever He will. For God the Father subjects them to His Son, as to His own power; and through Him wholly, and in no other way, all things that exist become His willing subjects, through obedience to His yoke. For as He endows with wisdom, and quickens with life, all things through Him, so also He rules over the universe through Him.

We must observe, however, that the favor of God's love for humanity was no longer limited to Israel alone, but was extended to all flesh. For whatever is wholly subject to the Savior's power will wholly share in the life and grace that comes from Him.

We must observe, however, that it was not to Israel alone any longer, that the favour of the Divine love of mankind was confined, but it was extended to all flesh. For that which is wholly subject to the power of the Saviour, will wholly partake in life and grace from Him.

And this is eternal life: that they should know You, the only true God, and the one whom You sent, Jesus Christ.

3 And this is life eternal, that they should know Thee the only true God, and Him Whom Thou didst send, even Jesus Christ.

He defines faith as the mother of eternal life, and says that the power of true knowledge of God will cause us to remain forever in a state of incorruption, blessedness, and sanctification. We say that true knowledge of God is knowledge that cannot be accused of turning aside to anything else or running after unseemly things. For some have worshipped the creature rather than the Creator, and have dared to say to a block of wood, "You are my Father," and to a stone, "You have begotten me." Miserable people fell into such profound ignorance that they even gave the great Name of God, in all its fullness, to senseless blocks of wood, and invested them with the ineffable glory of that Nature which is over all. He calls God the Father the only true God by contrast to false gods, and with the intention to distinguish the true God from those who are wrongly called gods—for this is the purpose of His words. Very appropriately, then, He first speaks of God as being One and only One, and then makes mention of His own glory in the words, "And Jesus Christ Whom Thou hast sent." For a person cannot in any way attain complete knowledge of the Father unless, side by side and in most intimate connection with it, he grasps the knowledge of His Offspring—that is, the Son. For if a person knows what the Father is, he must also know the Son. When, then, He said that the Father was the true God, He did not exclude Himself. For being in Him and of Him by physis, He will also Himself be the true God and the only God, as He is the only God—for beside Him there is no other god who is the only true God. For the gods of the heathen are devils. For the creation is enslaved, and I do not know how anyone worships them or sinks into such a pit of unreasoning and sensuous folly. With the many gods in this world who are wrongly conceived and have won this false title, the only true God is brought into contrast, and the Son also, Who is by physis in Him and of Him, at once in diversity and in identity of physis, according to a natural Unity. I say in diversity of physis because He has in fact an individual Existence—for the Son is the Son, and not the Father. In identity of physis also, because the Son, Who came forth from Him, is inseparably joined by physis with the existence of His Father. For the Father is one with the Son, even though He is the Father, and is so spoken of because He did in fact beget Him.

He defines faith as the mother of eternal life, and says that the power of the true knowledge of God will be such as to cause us to remain for ever in a state of incorruption, and blessedness, and sanctification. And we say that that is true knowledge of God, which cannot incur the reproach of turning aside to aught else, or running after things unseemly. For some have worshipped the creature rather than the Creator, and have dared to say to a block of wood: Thou art my Father; and to a stone, Thou hast begotten me. For to such abysmal ignorance did miserable men relapse, that they even gave, in all its fulness, the great Name of God, to senseless blocks of wood; and invested them with the ineffable glory of that Nature, which is over all. He calls God the Father, then, the only true God, by contrast to spurious gods, and with the intention to distinguish the true God, from those who are so named in error; for this is the object of His words. Very appropriately, then, He first speaks of God as being One and One only, and then makes mention of His own glory in the words: And Jesus Christ Whom Thou hast sent. For a man can in nowise attain to complete knowledge of the Father, unless side by side, and in most intimate connexion with it, he lay hold on the knowledge of His Offspring; that is, the Son. For, if a man know what the Father is, he cannot but know also the Son. When, then, He said that the Father was the true God, He did not exclude Himself. For being in Him, and of Him, by Nature, He will be also Himself the true God and the only God, as He is the only God: for beside Him, there is none other god who is the only true God. For the gods of the heathen are devils. For the creation is enslaved, and I know not how any worship them, or sink into such a slough of unreasoning and sensuous folly. With the many gods, then, in this world, who are erroneously so conceived, and have won this spurious title, the only true God is brought into contrast; and the Son also, Who is by Nature in Him, and of Him, at once in diversity and in identity of Nature, according to a natural Unity. I say in diversity of Nature, because He has in fact an individual Existence; for the Son is the Son, and not the Father. In identity of Nature also, because the Son, Who came forth from Him, is inseparably joined by Nature, with the existence of His Father. For the Father is one with the Son, even though He is the Father; and is so spoken of, because He did in fact beget Him.

This, then, is what He says eternal life is: that they should know You, the only true God, and Jesus Christ whom You have sent. Now someone who never tires of listening to Scripture and earnestly studies divine teaching will ask: Are we saying that knowledge is eternal life, and that knowing the one true and living God will be enough to give us complete confidence for what we hope for, with nothing else needed? Then how is faith without works dead? When we speak of faith, we mean the true knowledge of God and nothing else, for knowledge comes through faith. The prophet Isaiah supports this when he said to some people: If you do not believe, you will not understand. You will see from what follows that the holy writers are not talking about knowledge that consists merely in empty speculation, which is completely useless. One of the holy disciples said: You believe that God is one; you do well. The demons also believe and tremble. What should we say to this? How does Christ speak the truth when He says that eternal life is the knowledge of God the Father, the one true God, and (with Him) of the Son? I think we must answer that the Savior's statement is completely true. This knowledge is life because it labors, as it were, to give birth to the full meaning of the mystery and grants us participation in the mystery of the Eucharist, through which we are joined to the living and life-giving Word. For this reason, I think, Paul says that the Gentiles are made fellow members of the body and fellow partakers of Christ, insofar as they partake in His blessed Body and Blood, and in this sense our members can be understood as members of Christ. This knowledge, then, which also brings us the Eucharist through the Spirit, is life. It dwells in our hearts, reshaping those who receive it into sonship with Him and molding them into incorruption and piety toward God through living according to the Gospel. Our Lord Jesus Christ, knowing that the knowledge of the one true God brings us to—and, so to speak, advances our union with—the blessings we have mentioned, says that it is eternal life, inasmuch as it is the mother and nurse of eternal life, being by its own power and nature pregnant with those things that cause life and lead to it.

This, then, He says, is eternal life, that they should know Thee the only true God, and Jesus Christ Whom Thou hast sent. Then one of those who are never weary of hearkening to the Scripture, and seriously pursue the study of Divine doctrines, will ask: Do we say that knowledge is eternal life; and that to know the one true and living God will suffice to give us complete security of expectation, and nothing else be lacking? Then how is faith apart from works dead? And when we speak of faith, we mean the true knowledge of God, and nothing else; for by faith comes knowledge: and the prophet Isaiah bears us witness, who said to some: If ye do not believe neither shall ye understand. And that the writings of the holy men are referring to the knowledge which consists in barren speculations, a thing wholly profitless, I think you will perceive from what follows. For one of the holy disciples said: Thou believest that God is one; thou doest well: the devils also believe and shudder. What then shall we say to this? How does Christ speak truth, when He says that eternal life is the knowledge of God the Father, the One true God, and (with Him) of the Son? I think, indeed, we must answer that the saying of the Saviour is wholly true. For this knowledge is life, travailing as it were in birth of the whole meaning of the mystery, and vouchsafing unto us participation in the mystery of the Eucharist, whereby we are joined unto the living and life-giving Word. And for this reason, I think, Paul says that the Gentiles are made fellow-members of the body and fellow-partakers of Christ; inasmuch as they partake in His blessed Body and Blood; and our members may in this sense be conceived of, as being members of Christ. This knowledge, then, which also brings to us the Eucharist by the Spirit, is life. For it dwells in our hearts, shaping anew those who receive it into sonship with Him, and moulding them into incorruption and piety towards God, through life according to the Gospel. Our Lord Jesus Christ, then, knowing that the knowledge of the One true God brings unto us, and, so to speak, promotes our union with, the blessings of which we have spoken, says that it is eternal life; insomuch as it is the mother and nurso of eternal life, being in its own power and nature pregnant with those things which cause life, and lead unto it.

I think we should carefully pay attention to how Christ says that our knowledge of the One true God is fully completed in us. Notice how this knowledge cannot exist without contemplating the Son, and it's obvious that it cannot exist without the Holy Spirit either. This is the nature of belief in each Person of the Trinity, according to Scripture. The Jews, following Moses' commands, rejected the many false gods and devoted themselves to worshiping the One true God under his guidance. The Law says, "You shall worship the Lord your God, and Him only shall you serve." But those who still hold to the worship of the One true God, while not yet having complete knowledge of the One they worship, are called to know not just that the Creator of all things is the only One, the One true God, but that He is a Father and has begotten a Son. And beyond this, more than all of this, they must look carefully at Him in His unchangeable Likeness, that is, the Son. For through the features of what is modeled, we can easily arrive at perfect knowledge of the model. Therefore it was absolutely necessary for our Lord Jesus Christ to tell us that those who have been called through faith to sonship and eternal life must not only learn that the true God is One only, but that He is also a Father—and is the Father of the One Who became flesh for our sake and Who was sent to restore the corrupted physis (nature) of rational beings, that is, of humanity.

And I think we ought attentively to observe in what way Christ says that the knowledge of the One true God is perfected in us in all its fulness. For see how it cannot exist apart from the contemplation of the Son, and it is clear that it cannot exist apart from the Holy Spirit; for such is the nature of the belief in each Person of the Trinity, according to the Scripture. The Jews indeed, following in the steps of Moses' commandments, rejected the many false gods, and betook themselves to the worship of the One true God, under his guidance. Thou shalt worship the Lord thy God, saith the Law, and Him only shalt thou serve. But those who still cling to the worship of the One true God, as not yet having complete knowledge of Him they worship, are called thereto to know not that the Creator of all things is one only, the One true God, but that He is a Father and has begotten a Son; and moreover, and yet more than all this, to gaze attentively on Him in His unchangeable Likeness, that is, the Son. For through the lineaments of that which is modelled, we can readily attain to perfect knowledge of the model. Very necessary then was it, for our Lord Jesus Christ to tell us, that those who have been called through faith to sonship and eternal life, not only ought to learn that the true God is One only, but that He is also a Father; and is the Father of One Who became flesh for our sakes, and Who was sent to restore the corrupted nature of rational beings, that is, of mankind.

I glorified You on the earth: I accomplished the work which You have given Me to do. And now, O Father, glorify Me with Your own Self, with the glory which I had with You before the world was.

4, 5 I glorified Thee on the earth: I accomplished the work which Thou hast given Me to do it. And now, O Father, glorify Thou Me with Thine own Self, with the glory which I had with Thee before the world was.

Our Savior's speech now interweaves the human element in His nature with the divine, and is of composite nature, looking both ways. It does not merge too much the person of the Speaker into the perfect power and glory of His divinity, nor does it allow it to rest entirely on the lowly level of His humanity. Instead, it blends the two into one, which is not foreign to either. For our Lord Jesus Christ thought He ought to teach His believers not merely that He is God the Only-begotten, but that He also became man for us, so that He might reconcile us all to God the Father and reshape us into newness of life. He purchased humanity with His own blood and risked His life for the salvation of the world, while being, though He was one, more precious than all mankind. He says, then, that He glorified the Father on the earth, for He finished the work which He gave Him to do.

Our Saviour's speech now intertwines the human element in His Nature with the Divine, and is of composite nature, looking both ways; not merging overmuch the Person of the Speaker in the perfect power and glory of His Divinity, nor allowing it altogether to rest on the lowly level of His Humanity; but mingling the twain into one, which is not foreign to either. For our Lord Jesus Christ thought that He ought to teach His believers, not merely that He is God the Only-begotten, but that He also became Man for us, that He might reconcile us all to God the Father, and mould us into newness of life; purchasing humanity with His own Blood, and venturing His life for the salvation of the world, while, though He was One, He was more precious than all mankind. He says, then, that He glorified the Father upon the earth, for He finished the work which He gave Him to do.

Let's explore this passage by following two lines of interpretation, examining it in reference to both Christ's Divine and Human Nature. If we take this as spoken by Him as Man, we can understand it this way: Christ is for us a model, starting point, and pattern of the Divine life, showing us clearly how we ought to live. This is how interpreters of the Divine writings offer a very careful explanation of this passage. Through what He says here, He teaches us that when each of us fulfills our assigned task and carries out to the end what God commands, we truly glorify Him through our righteous actions. This doesn't mean He lacks glory—the Ineffable Nature of God is complete—but rather that we cause His praise to be sung by those who see our actions and benefit from them. Indeed, the Savior says: Let your light shine before men, that they may see your good works, and glorify your Father Which is in heaven. When we become truly virtuous and willing to do good works for God's sake, we are not seeking our own reputation but bringing God's worship into our actions, honoring and glorifying Him Who rules over all. Just as we are rightly held accountable when we live immoral lives that displease God—acting in defiance of His unspeakable glory and making ourselves liable to punishment, as the prophet says: My Name through you is continually blasphemed among the Gentiles—by the same reasoning, when we display outstanding virtue, we are preparing a song of praise for Him. Therefore, when we have completed the work God has given us, we can rightly speak boldly using His own fitting words and claim, as it were, glory in return from the God we have glorified: For as I live, saith the Lord, them that honour Me will I honour, and he that lightly esteemeth Me shall be lightly esteemed. So to show us that we can appropriately ask for glory in return from the only true God—meaning glory in the world to come—when we have shown Him perfect and blameless obedience and proven ourselves to be exact keepers of His commandments, Christ says He glorified the Father when He finished the work on earth that He gave Him. However, He asks for Himself in return not some foreign or borrowed glory, as we do, but rather the honor and renown that is His own. We were the ones bound to ask for it, not He. Notice how in and through His own Person, He first makes this boldness of speech possible for our nature, for two reasons. In Him first, and through Him, we have been given both the ability to fulfill those things essential to our salvation that God entrusts to us, and also the privilege of boldly asking for the honor due to those who distinguish themselves in His service. In former times, because of the sin that ruled over us and the fall that happened in Adam, we both lacked the ability to accomplish anything that leads to virtue and were also very far from being able to speak freely with God. Indeed, God, in His abundant kindness, spoke words of comfort through the prophet's voice, saying: Fear not, because Thou hast been ashamed, neither be confounded because thou hast been put to shame. Just as in all other good things our Lord Jesus Christ is the Beginning, the Gate, and the Way, so He is also here.

Come now, let us follow out, as it were, two roads, in our investigation of this passage, and say that it has reference both to His Divine and His Human Nature. If then, as Man, He says this, you may take it in this way: Christ is for us a type and origin and pattern of the. Divine life, and shows us plainly how, and in what way, we ought to live our lives; for after this fashion the commentators on the Divine writings give a most subtle exposition of the passage. He instructs us, then, by what He here says, that each one of us, if he fulfils his allotted task, and follows out to the end what is commanded of God, then in truth he glorifies Him by his righteous acts; not indeed as though He had any lack of glory, for the Ineffable Nature of God is complete, but because he causes His praise to be sung by those who see his acts, and are profited thereby. Yea, the Saviour saith: Let your light shine before men, that they may see your good works, and glorify your Father Which is in heaven. For when we are made truly manly, and willing to do good works for God's sake, we are not winning for our own selves the reputation thereof, but are carrying God's worship into our actions, to the honour and glory of Him That ruleth over all. For just as when, for leading a profligate life displeasing to God, we are rightly called to account, as doing despite unto His unspeakable glory, and make our own souls liable to punishment, as the prophet tells, if we hearken to his voice: My Name through you is continually blasphemed among the Gentiles, on the same grounds I think that when we display pre-eminent virtue, we are then preparing for Him a song of praise. When, therefore, we have accomplished the work that God has given us to do, then and most rightly may we attain to a freedom of speech in His own most seemly words; and claim, as it were, like glory in return from God Who has been glorified by us: For as I live, saith the Lord, them that honour Me will I honour, and he that lightly esteemeth Me shall be lightly esteemed. In order, then, that He might show us, that we might suitably ask for glory in return from the only true God, I mean glory in the world to come, when we have displayed towards Him perfect and blameless obedience, and have shown ourselves keepers of His commandments to the letter, Christ says that He glorified the Father, when He finished the work upon earth that He gave Him. He requests, however, for Himself in return, no foreign or borrowed glory, as we do, but rather that honour and renown which is His own. For we were bound to ask for it, and not He. Observe how in and through His own Person, He first renders possible to our nature this boldness of speech, on two accounts. For in Him first, and through Him, we have been enriched both with the ability to fulfil those things essential to our salvation, which are entrusted to us by God, and also the duty of boldly asking for the honour which is due to those who distinguish themselves in His service. For of old time, through the sin that reigned in us, and the fall that was in Adam, we both failed of ability to accomplish any of those things which make for virtue, and also were very far removed from freedom of speech with God. Yea, God, to that end, out of the abundance of His kindness, spake consolation by the voice of the prophet, saying: Fear not, because Thou hast been ashamed, neither be confounded because thou hast been put to shame. As, then, in all other things that are good our Lord Jesus Christ is the Beginning, and the Gate, and the Way, so also is He here.

But if the Savior is seeking His own glory that He had before the world began, and we, adjusting the meaning of the passage to make it apply to our own situation, maintain that we ourselves should also eagerly do God's will and confidently ask for glory from above, let no one think that we are saying this—that it is proper for a person imitating Christ to ask for some ancient glory that existed before the world began, as if it were also due to himself. Rather, let him remember that each person ought to speak according to what he deserves. For if Christ, like us, had only the human element in His nature, then let Him speak only in ways that befit the earth-born, and not go beyond the limits of humanity. But if the Word, being God, became flesh, when He says anything as God, it will be appropriate to Himself alone, and not to those who are not as He is.

But if the Saviour is seeking His own glory that He had before the world began, and we, suiting the meaning of the passage so as to make it apply to our case, maintain that we ourselves ought also with great zeal to do God's Will, and so boldly ask for glory from above, let no one think that we say this,—-that it becomes a man imitating Christ, to ask for some ancient glory that was before the world began, as due also to himself; but let him rather remember that each ought to speak according to his deserts. For if Christ, like us, had only the human element in His Nature, let Him then speak only as befits the earth-born, and not exceed the limits of humanity. But if the Word, being God, became Flesh, when He says anything as God, it will be suitable to Himself alone, and not to those who are not as He is.

When we look at this passage as if He spoke it more as a Man, we should understand it in the sense explained above. But if we consider instead the divine dignity of Christ, we rightly think it has a meaning that goes beyond human nature. We say, then, that He glorified His own Father, God, when He completed the work He received from Him—not as His servant or in any ministerial role. This had to be the case so that the Lord of all would not appear in the lowliness of our nature and that of the enslaved creation. For performing the duties of a servant and submissively obeying divine commands is the role of men and angels. Rather, we say that He, being the Power and Wisdom of His Father, successfully accomplished the task of our redemption, which was entrusted, so to speak, to Him. The divine Psalmist also said this, explaining the meaning of the mystery: "O God, command Your Strength; strengthen, O God, what You have worked for us." In order to clearly prove that the Son is the Power of the Father—though not separate from Him as far as His identity of ousia and physis is concerned—he first says, "Command Your Strength," introducing a duality of prosopa (persons): the one who commands and the one to whom the command is given. He then suddenly unites them in their natural unity, attributing to the ineffable physis of God in its entirety the result achieved, for he wisely says: "Strengthen, O God, what You have worked for us." The Son, then, receives or has entrusted to Him from the Father the work of saving the world. But we ought to examine and explain, as far as it is humanly possible to interpret things that exceed human understanding, in what manner or how God commands His own Strength. Let us take as an example, then, some man among us, and imagine him skilled in the art of making bronzes. Then let us suppose he sets himself to mold a statue, or perhaps to repair one that is decayed or damaged. How, then, will he work, or how will he repair it as he has determined? Clearly he will entrust to the power of his hands and his skill in the art the fulfillment of what he chooses to do. But even if someone thinks his wisdom and power seem distinct from himself in some sense, as far as their conception is concerned, they are not actually distinct. For these are also included in the definition of his essence. You must think the case is something like this, but you must not accept the illustration as exactly similar. For God is above all things and must be thought superior to any power of illustration. The sun and fire, to take this as an illustration, may be thought to occupy a similar relationship. For just as the sun commands the light it sheds to illuminate the whole world and assigns to the power of its rays, as their function so to speak, to cast the power of their heat on all things that receive it, so likewise the fire commands and directs in some way the particular qualities of its nature to fulfill its particular duties. Yet we do not on this account say that the ray and the light are in the position of ministers and servants to the sun, or the power of burning to the fire. For each of the two works by means of its own inherent qualities. But even if they appear to be in a sense not self-working, they are not distinct in physis from what they belong to. We must hold some such idea about the relationship between God the Father and the Word who is by physis begotten of Him, whenever He is said to be entrusted with work to do toward us.

Considering, then, the passage as though He spoke it more as a Man, we shall take it in the sense above given; but if we reflect, on the other hand, on the Divine dignity of Christ, we rightly think it has a meaning above human nature. We say, then, that He glorified His own Father, God, when He fulfilled the work which He received from Him, not being His servant or in any ministerial capacity; and this as of necessity, that the Lord of all might not appear in the lowliness of our nature and that of the creation which is enslaved. For to perform the duties of a servant, and submissively obey the Divine commands, is the part of men and angels. Rather, we say that He, being the Power and Wisdom of His Father, well accomplished the task of our redemption, entrusted as it were to Him; as indeed also said the Divine Psalmist, expounding the meaning of the mystery: O God, command Thy Strength; strengthen, O God, that which Thou hast wrought for us. For in order that he may clearly prove that the Son is the Power of the Father, though not separate from Him so far I mean as His identity of Essence and Nature is concerned, he first says, Command Thy Strength, bringing in a duality of Persons—-I mean Him that commands and Him to Whom the command is given—-he suddenly unites them in their natural unity, attributing to the Ineffable Nature of God in its entirety the result achieved; for he says in his wisdom: "Strengthen, O God, that which Thou hast wrought for us." The Son, then, receives or has entrusted to Him from the Father, the work of saving the world. But in what manner, or how, God commands His own Strength, we ought to examine and explain, so far as it is possible humanly to interpret things which exceed man's understanding. Let us take for example, then, some man among us, and imagine him learned in the art of making bronzes. Then let us suppose that he sets himself to mould a statue, or perhaps to repair one that is decayed or mutilated. How, then, will he work, or how will he repair, as he has determined? Clearly he will entrust to the power of his hands and his skill in the art, the fulfilment of what he chooses to do. But if any one thinks his wisdom and power appear distinct in some sense from himself, so far as their conception is concerned, still are they not in fact distinct. For these also are included in the definition of his essence. You must think the case is something like this wise, but must not accept the illustration as exactly similar. For God is above all things, and must be thought superior to any power of illustration. The sun and the fire, taking this by way of illustration, may be thought to occupy a similar relative position. For, just as the sun commands the light which it sheds to illumine the whole world, and allots to the power of its rays as their function, so to say, to cast the power of their heat on all things that receive it, so likewise also the fire commands and enjoins in some sort the peculiar qualities of its nature to fulfil its peculiar duties; but we do not, on this account, say that the ray and the light are in the position of ministers and servants to the sun, or the power of burning to the fire. For each of the two works by means of its own inherent qualities. But if they appear to be in a sense not self-working, yet are they not distinct in nature from their own. Some such idea we must hold about the relation between God the Father and the Word Who is by Nature begotten of Him, whenever He is said to be entrusted with work to do to us-ward.

His Wisdom and Power, that is Christ, glorified God the Father on the earth by finishing the work He gave Him. As He brings His work to its proper end, He claims the glory that has always belonged to Him. Now that the right moment has come to reclaim His ancient glory, He seeks it. What work has He completed by which He says He glorified the Father? While He was the true God, He became Man by the Father's approval and will, through His desire to save the whole world and raise up again the fallen human race on earth to endless life and true knowledge of God. This was truly accomplished by the divine power and might of Christ, who made death powerless, overthrew the devil's dominion, destroyed sin, and showed incomparable love toward us by forgiving the charges against us all and giving light to those who had gone astray and now know the one true God. Christ having accomplished this by His own power, the Father was glorified by all—I mean all those in the world who recognized His wisdom, power, mercy, and love toward humanity that are in Him. For He has shone forth and revealed Himself in the Son, who is, as it were, the Likeness and exact Image of His Person, and by its fruit the tree is known, according to Scripture. When the works were finished and the wonderful plan of our redemption brought to its proper conclusion, He returns to His own glory and takes up His ancient honor—except that, while still clothed in human form, He shapes the form of His prayer accordingly and asks as though He did not possess it, for humanity has all things from God. Though in the fullest sense, as He was God from God the Father, He was invested with divine glory, still, since at the time of His Incarnation for us He in a sense diminished it by taking on this lowly body, He reasonably seeks it as though He did not have it, speaking these words as Man. The wise Paul also had some such idea when he instructs us concerning Him: Let this mind be in each of you which was also in Christ Jesus, who, being in the form of God, counted it not a prize to be on an equality 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, becoming obedient even unto death, yes, the death of the Cross. Therefore God highly exalted Him and gave to Him the Name which is above every name, that at the Name of Jesus Christ every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. For though the Son is high, since He proceeded as God and Lord from the Father, nonetheless the Father is recorded to have exalted man in Him, for it is on man that the degradation of his nature brings the need for exaltation. He prays, then, for the recovery of His own glory, even in the flesh. He is not completely stripped of His own glory when He speaks this way, even if He were to ask without receiving, for the Word, being the true God, was never robbed of His own majesty. He is rather referring to the glory that belongs eternally to Him, its proper dwelling place in the heavens, and His own return there in the body, following the period of His humiliation. So that He may not appear to be claiming for Himself a strange and unusual glory to which He had not been accustomed in the past, He specifies it by adding the phrase "before the world was" and the words "with Your own Self." For the Son has never been excluded from the honor of the Father, but has always reigned with Him, and with Him is adored and worshipped by us and by the holy angels as God, and of God, and in God, and with God. This is, I think, what the inspired Evangelist John means to teach us when he says: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.

His Wisdom and Power, therefore, that is Christ, glorified God the Father upon the earth, having finished the work which He gave Him. And, as He brings His work to its fitting termination, He claims the glory which always attaches to Him; and now that occasion calls for the recovery of His ancient glory He seeks it. What work, then, has He fulfilled, whereby He says that He glorified the Father? For while He was the true God He became Man, by the approval and will of the Father, through His desire to save the whole world, and raise up anew the fallen race on the earth to endless life and the true knowledge of God. And this was in very truth accomplished by the Divine power and might of Christ, Who made death powerless, upset the dominion of the devil, destroyed sin, and showed incomparable love towards us, by remitting the charges against us all, and giving light to those astray, who now know the One true God. Christ, then, having accomplished this by His own power, the Father was glorified by all—-I mean all those in the world who knew His wisdom, and power, and the mercy and love towards mankind, which is in Him. For He has shone forth and manifested Himself in the Son, Who is, as it were, the Likeness and Express Image of His Person; and by its fruit the tree is known, according to the Scripture. And when the works were fulfilled, and the wonderful scheme of our redemption brought to its fitting conclusion, He returns to His own glory, and assumes His ancient honour; save only, that being still endued with the human shape, He moulds accordingly the form of His prayer, and asks as though He possessed it not: for man hath all things from God. For though in the fullest sense, as He was God of God the Father, He was invested with Divine glory, still, since at the season of His Incarnation for us He in a sense diminished it, taking upon Him this mean body, He with reason seeks it as though He had it not, speaking the words as Man. The wise Paul also himself had some such idea, when he enjoins us concerning Him: Let this mind be in each of you which was also in Christ Jesus: Who, being in the form of God, counted it not a prize to be on an equality 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, becoming obedient even unto death, yea, the death of the Cross. Wherefore also God highly exalted Him, and gave unto Him the Name which is above every name; that in the Name of Jesus Christ every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. For though the Son is high, inasmuch as He proceeded as God and Lord from the Father, none the less is the Father recorded to have exalted man in Him, for on man the degradation of his nature brings the need of exaltation. He prays, then, for the recovery of His own glory, even in the flesh. He is not wholly bereft of His own glory when He so speaks, even though He were to ask without receiving, for the Word, being the true God, was never robbed of His own majesty. He rather refers to the glory which belongs ever to Him, and its appropriate temple in the heavens, and His own return thither in the raiment of the flesh, on which the interval of His humiliation had been consequent. For that He may not appear to be claiming for Himself a strange and unusual glory to which He had not been accustomed in time past, He distinguishes it by the addition of the epithet "before the world was," and the words "with Thine own Self." For the Son has never been excluded from the honour of the Father, but ever reigneth with Him, and with Him is adored and worshipped by us and by the holy angels as God, and of God, and in God, and with God. And this is, I think, what the inspired Evangelist John means to teach us, when He says: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.

I made your name known to the people you gave me out of the world. They were yours, and you gave them to me, and they have kept your word. Now they know that everything you have given me comes from you, because I have given them the words you gave me. They received these words and truly understood that I came from you, and they believed that you sent me.

6, 7, 8 I manifested Thy Name unto the men whom Thou hast given Me out of the world: Thine they were, and Thou hast given them to Me; and they have kept Thy word. Now they know that all things whatsoever Thou hast given Me are from Thee,: for the words which Thou hast given Me I have given unto them; and they received them and knew of a truth that I came forth from Thee, and they believed that Thou didst send Me.

I have previously stated regarding the passages I have just carefully examined that Christ made His prayer to the Father in heaven both as Man and also as God. He carefully moderates His language to avoid either extreme, neither keeping it entirely within the limits of humanity nor allowing it to be wholly characterized by His Divine glory. We can see this same pattern here as well. For, being by nature God and the exact Image of His unspeakable nature, He says to His Father: I manifested Thy Name unto the men, using the word "Name" instead of "glory," since this is our usual way of speaking. Moreover, the wise Solomon wrote: A good name is more to be desired than great riches—that is, "a good reputation and honor" is better than the splendor and prominence that wealth provides. And God Himself says through the mouth of Isaiah to those who have made themselves eunuchs for the kingdom of heaven's sake, Let not the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep My commandments, and choose the things that please Me, Even unto them will I give in Mine house and within My walls a place and a name better than of sons and daughters: I will give them an everlasting name. No wise person should imagine, I think, that the honor God will give them consists of mere names and titles for those who, with noble and virtuous aspirations, have struggled against worldly pleasure, mortified their members which are upon the earth, and focused only on things that do not displease the Divine law. Rather, He uses the word "name" instead of "glory," for those who reign with Christ will be enviable and worthy of all admiration.

I have previously stated with reference to the passages I have just examined, not without care, if I may say so, that Christ made His prayer to the Father in the heavens both as Man and also as God. For He carefully moderates His language so as to avoid either extreme, neither keeping it altogether within the limits of humanity, nor yet allowing it to be wholly affected by His Divine glory; and none the less here also may we see the same characteristic observed. For, as being by Nature God, and the express Image of His unspeakable Nature, He says to His Father: I manifested Thy Name unto the men, using the word "Name'' instead of "glory;'' for this is the usual practice in speech amongst us. Moreover, the wise Solomon wrote: A good name is more to be desired than great riches; that is, "a good reputation and honour" is better than the splendour and eminence which wealth confers. And God Himself says, by the mouth of Isaiah, to those who have made themselves eunuchs for the kingdom of heaven's sake, Let not the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep My commandments, and choose the things that please Me, Even unto them will I give in Mine house and within My walls a place and a name better than of sons and daughters: I will give them an everlasting name. And no man ought to imagine, I think, if he be wise, that the honour with which God will requite them will be paid out in bare names and titles to those who, with noble and virtuous aspirations, have wrestled with worldly pleasure, and have mortified their members which are upon the earth, and regarded only those things which are not displeasing to the Divine law; rather He uses the word name instead of glory, for they who reign with Christ will be enviable and worthy all admiration.

The Savior therefore clearly declares that He has made known the Name of God the Father—that is, He has established His glory throughout the entire world. And how? Clearly through the revelation of Himself, through His extraordinarily great works. For the Father is glorified in the Son, as in an Image and Type of His own form, since in the features of what is formed, the beauty of the original is always clearly visible. The Only-begotten, then, has revealed Himself, being in His ousia Wisdom and Life, Architect and Creator of the universe, superior to death and corruption, holy, blameless, compassionate, sacred, pure. Through this all people know that the One who begot Him is just as He is, for He cannot be different in physis from His Offspring. He showed Himself, therefore, as in an Image and Type of His own form, in the glory of the Son. Such was indeed the language concerning Him among people of ancient times, but now He has revealed Himself to our very sight, and what we see with our eyes is more convincing than any words.

The Saviour therefore plainly declares that He has manifested the Name of God the Father; that is, He has established His glory throughout the whole world. And how? Clearly by the manifestation of Himself, through His exceeding great works. For the Father is glorified in the Son, as in an Image and Type of His own form, for in the lineaments of that which is modelled, the beauty of the model is always clearly seen. The Only-begotten, then, has manifested Himself, being in His Essence Wisdom and Life, Architect and Creator of the universe, superior to death and corruption, holy, blameless, compassionate, sacred, pure. Hereby all men know that He That begat Him is even as He is; for He cannot be different in Nature from His Offspring. He showed Himself, therefore, as in an Image and Type of His own form, in the glory of the Son. Such was indeed the language concerning Him among the men of old time, but now has He manifested Himself to our very sight, and that which we see with our eyes is more convincing than any words.

I believe what we have stated here is relevant. However, we must now take another path, that is, pursue another line of thought. For the Son clearly manifested the Father's Name by bringing us to knowledge and perfect understanding—not merely that He is God alone (since this message was already conveyed to us before His coming through the inspired Scripture), but that, in addition to being truly God, He is also Father in the fullest sense. He has in Himself, and proceeding from Himself, His own Offspring, equal and coeternal with His own Nature. For He did not beget the Creator of the ages in time. The Name "Father" for God is in some way greater than the Name "God" itself, because one merely symbolizes His Majesty, while the other explains the essential attribute of His Person (prosopon). When someone speaks of God, he indicates the Sovereign of the universe, but when he utters the Name "Father," he touches on the definition of His individuality, for he shows the fact that He begat. Christ Himself gives God the Name "Father" as somehow a more appropriate and truer title, saying on one occasion not "I and God" but "I and the Father are One," and on another occasion, regarding Himself, "For Him the Father, even God, hath sealed." Also, when He commanded His disciples to baptize all nations, He did not tell them to do this in the Name of God, but expressly commanded them to do this in the Name of the Father, and of the Son, and of the Holy Spirit. The inspired Moses, when explaining the origin of the world, did not attribute its creation to a single person, for he wrote, "And God said, Let us make man in our Image, after our Likeness," and by the words "Let us make" and "in our Likeness," the Holy Trinity is signified, for the Father created and called the universe into being through the Son in the Spirit. But people of old found such expressions hard to understand and the language obscure, because the Father was not individually named, nor was the Person (prosopon) of the Son expressly introduced. Our Lord Jesus Christ, however, without any concealment and with complete freedom of speech, called God His Father, and by naming Himself Son and showing that He was truly the Offspring of the Sovereign Nature of the universe, He manifested the Father's Name and brought us to perfect knowledge of Him. For perfect knowledge of God and the Creator of the universe does not consist merely in believing that He is God, but also in believing that He is the Father—and Father of a Son, naturally not without the Holy Spirit. For the bare belief that God is God suits us no better than those under the Law, since it does not exceed the limit of knowledge the Jews attained. Just as the Law, when it introduced this teaching principle, which was insufficient to sustain a life of godliness in God's service, perfected nothing, so also the knowledge it instilled about God was imperfect, only able to restrain people from love of false gods and persuade them to worship the one true God. For it says, "Thou shalt have no other gods beside Me. Thou shalt worship the Lord thy God, and Him only shalt thou serve." But our Lord Jesus Christ places better things before those who are under the Law of Moses, and giving them instruction clearer than the commandment of the Law, granted them better and clearer knowledge than the old knowledge. For He has made it plain to us not merely that the Originator and Sovereign of the world is God, but also that He is a Father. Facts prove this, for He has set Himself before us as His Likeness, saying, "He that hath seen Me hath seen the Father. I and the Father are One."

I think, indeed, that what we have here stated is not irrelevant. We must now, however, tread another path, that is, enter on another line of speculation. For the Son manifested the Father's Name clearly by bringing us to the knowledge and perfect apprehension, not of the fact that He is God alone (for this message was conveyed to us before His coming by the inspired Scripture), but that, besides being God in truth, He is also Father in no spurious sense; having in Himself, and proceeding from Himself, His own Offspring, Coequal and Coeternal with His own Nature. For He did not beget in time the Creator of the ages. And God's Name of "Father" is in some sort greater than the Name God itself; for the one is symbolical only of His Majesty, while the other is explanatory of the essential attribute of His Person. For, when a man speaks of God, he indicates the Sovereign of the universe; but, when he utters the Name of Father, he touches on the definition of His individuality, for he manifests the fact that He begat. And Christ Himself gives to God the Name of Father, as in some sense a more appropriate and truer appellation; saying on one occasion, not "I and God" but I and the Father are One; and on another occasion, with reference to Himself, For Him the Father, even God, hath sealed. And also when He bade His disciples baptise all nations, He did not bid them do this in the Name of God, but He expressly enjoined them to do this into the Name of the Father, and of the Son, and of the Holy Spirit. And the inspired Moses, when he was explaining the origin of the world, did not attribute its creation to a single person, for he wrote, And God said, Let us make man in our Image, after our Likeness: and by the words Let us make, and in our Likeness, the Holy Trinity is signified; for the Father created and called into being the universe, through the Son, in the Spirit. But the men of old found such expressions hard to understand, and the language obscure; for the Father was not individually named, nor was the Person of the Son expressly introduced. Our Lord Jesus Christ, however, without any concealment, and with perfect freedom of speech, called God His Father; and by naming Himself Son, and showing that He was Himself in very truth the Offspring of the Sovereign Nature of the universe, He manifested the Father's Name, and brought us to perfect knowledge of Him. For the perfect knowledge of God and the Creator of the universe standeth not in believing merely that He is God, but in believing also that He is the Father; and the Father also of a Son, not unaccompanied of course by the Holy Spirit. For the bare belief, that God is God, suits us no better than those under the Law; for it does not exceed the limit of the knowledge the Jews attained. And just as the Law, when it brought in this axiom of instruction, which was insufficient to sustain a life of piety in God's service, perfected nothing, so also the knowledge which it instilled about God was imperfect; only able to restrain men from love of false gods, and persuade them to worship the One true God: For thou shalt have, it says, no other gods beside Me. Thou shalt worship the Lord thy God, and Him only shalt thou serve. But our Lord Jesus Christ sets better things before those who are under the Law of Moses; and, giving them instruction clearer than the commandment of the Law, vouchsafed them better and clearer knowledge than that of old. For He has made it plain to us, not merely that the Originator and Sovereign of the world is God, but also that He is a Father; and facts prove this; for He has set Himself before us as His Likeness, saying, He that hath seen Me hath seen the Father. I and the Father are One.

And this, as we suppose, He says openly to His Father in His Divine character, as being God and of God by physis. But He adds at once, speaking more as Man: "Whom You have given Me out of the world: They were Yours, and You have given them to Me." We must understand that our Lord says this, not as though some separate and particular portion had been allotted to and belonged to the Father's dominion, in which the Son Himself had no part, for He is King before the ages began, as the Psalmist says, and eternally shares the Father's rule. Moreover, the wise Evangelist John, teaching us that all things belong to Him and are put under His authority, wrote: "He came to His own, and His own received Him not," calling those His own who did not know Him and were rejecting the yoke of His kingdom. He spoke this way on this occasion because He wished to make clear to His hearers that there were some in this world who did not even receive into their minds the One true God, but served the creature, and devils, and the inventions of devils. Still, though they did not know the Creator of the world and were astray from the truth, they were God's, insofar as He is Lord of all as their Creator. For all things belong to God, and there is nothing that exists over which the One God is not ruler, though the creature may not know its Maker. For no one can maintain that the fact that some have gone astray from Him can deprive the Creator of the world of His universal dominion. Rather, he must admit that all things are subjected to His rule, through His having made them and brought them into being. Since this is the truth, even those who were tightly bound by the snares of the devil and entangled in the vanities of the world belonged in fact to the living God. And how were they given to the Son? For God the Father consented that Emmanuel should reign over them—not as though He then first began His reign, for He was ever Lord and King as being God by physis—but because, having become Man and ventured His life for the salvation of the world, He purchased all people for Himself, and through Himself brought them to God the Father. He who has reigned from the beginning with His Father was appointed King as a Man, to whom like all else the scepter comes by gift, according to the limitations of human nature. For a person is not a king in the same sense as he is a rational being capable of thought and knowledge (these things being included in his natural advantages). While the former attributes are comprehended in the definition of his essence, the latter is extraneous and additional, and not among those which attach inseparably to his nature. For kingly power is given and taken away from a person without affecting in any degree at all the definition of his essence. The dignity of kingship, therefore, is thrust upon a person by God as a gift, and from without: "For by Me," He says, "kings rule, and princes reign over the earth." He who rules over all with the Father, insomuch as He was, and is, and will be, by physis God, receives power over the world according to the form and limits proper to a man.¹¹

And this, as we suppose, as being God and of God by Nature, He saith openly, in His Divine character, to His Father; but He adds at once, speaking more as Man: Whom Thou hast given Me out of the world: Thine they were, and Thou hast given them to Me. We must think that our Lord says this, not as though some separate and particular portion had been allotted and belonged to the dominion of the Father, in which the Son Himself had no part, for He is King before the ages began, as the Psalmist says, and eternally shares the Father's rule. Moreover, the wise Evangelist John, teaching us that all things belong to Him and are put under His sway, wrote: He came unto His own, and they that were His own received Him not; calling those His own who knew Him not, and were rejecting the yoke of His kingdom. He spake this on this occasion, from the wish to make clear to His hearers, that there were some in this world, who did not even so much as receive into their minds the One true God, but served the creature, and devils, and the inventions of devils. Still, though they knew not the Creator of the world, and were astray from the truth, they were God's; insomuch as He is Lord of all, as their Creator. For all things belong to God, and there is nothing that exists over which the One God is not ruler, though the creature may not know his Maker. For no man can maintain that the fact, that some have gone astray from Him, can avail to deprive the Creator of the world of His universal dominion; but he must rather admit that all things are subjected to His rule, through His having made them and brought them into being. Since, then, this is the truth, even they who were fast bound by the snares of the devil, and entangled in the vanities of the world, belonged in fact to the living God. And how were they given to the Son? For God the Father consented that Emmanuel should reign over them; not as though He then first began His reign—-for He was ever Lord and King as being God by Nature—-but because, having become Man and ventured His life for the salvation of the world, He purchased all men for Himself, and through Himself brought them to God the Father. He then, That of old reigneth from the beginning with His Father, was appointed King as a Man, to Whom like all else the sceptre comes by gift, according to the limitations of human nature. For not in the same sense as that in which man is a rational being, capable of thought and knowledge (these things being included in his natural advantages), is he also a king; for while the former attributes are comprehended in the definition of his essence, the latter is extraneous and additional, and not among those which attach inseparably to his nature; for kingly power is given and taken away from a man, without affecting in any degree at all the definition of his essence. The dignity of kingship, therefore, is thrust upon a man by God as a gift, and from without: For by Me, He says, kings rule, and princes reign over the earth. He then, That ruleth over all with the Father, insomuch as He was, and is, and will be, by Nature God, receives power over the world, according to the form and limits proper to a man.¹¹

Therefore He says, "All things whatsoever You have given Me are from You." For in a special and particular sense, all things belong to God and are given to us His creatures. Universal possession and power are most fitting for God, but for us it is most fitting to receive. However, He testified before His faithful followers to what was appropriate to the servant and prompted obedience. For He says, "The words which You have given Me I have given to them, and they received them and knew truly that I came forth from You, and they believed that You sent Me." He specifically calls His own words the sayings of God the Father because of their identity of ousia, and because He is God the Word who declares His Father's will—just as the word that proceeds from our own mouths and reaches the hearing of someone standing nearby interprets the hidden mysteries of the heart through its utterance. Therefore the prophet's saying also declared concerning Him, "His name is called Messenger of Great Counsel." For the truly great, wonderful, and mysterious counsel of the Father is conveyed to us by the Word who is in Him and of Him, through the words He spoke as a man when He came among us, and also by the knowledge and light of the Spirit after His ascension into heaven. For He reveals His mysteries to His saints, as Paul testifies, saying, "If you seek a proof of Christ who speaks in me."

And therefore He saith: All things whatsoever Thou hast given Me are from Thee. For in a special and peculiar sense all things are God's, and are given to us His creatures. Universal possession and power are most appropriate to God, but to us it is most fitting to receive. He bore witness, however, before His devout believers, to what was fitting to the servant, and prompted to obedience. For, He saith, the words which Thou hast given Me I have given unto them, and they received them and knew of a truth that I came forth from Thee, and they believed that Thou didst send Me. He expressly here calls His own words the sayings of God the Father, because of Their identity of Substance, and because He is God the Word declaratory of His Father's Will; just as the word, which proceeds out of our own mouths, and by its utterance assailing the hearing of one who stands by, interprets the hidden mysteries of the heart. Therefore also the saying of the Prophet declared concerning Him: His Name is called Messenger of Great Counsel. For the truly great, wonderful, and mysterious counsel of the Father is conveyed to us by the Word That is in Him, and of Him, through the words He uttered as a Man, when He came among us, and also by the knowledge and light of the Spirit after His ascent into heaven; for He revealeth to His Saints His mysteries, as Paul bears witness, saying: If ye seek a proof of Christ That speaketh in Me.

He testified to those who love Him that they received and kept the words given to Him by the Father, and were convinced that He came from God and was sent by Him. But those who held the opposite view thought differently. Those who neither received His words nor kept their minds open to being persuaded were not willing to believe that He came from God and was sent by Him. In fact, the Jews said on one occasion: If this Man were from God, He would not have broken the Sabbath; and on another occasion: We are disciples of Moses. We know that God has spoken to Moses, but as for this Man we do not know where He is from. You see how they denied His mission, so much so that they even declared in their shamelessness that they did not know where He was from. And they did not accept His unspeakably exalted birth from all eternity—I mean His proceeding from God the Father—diseased as they were by the great corruption of their thinking, and ready to stone Him simply because of His Incarnation. You can easily verify this if you listen to the words of the Evangelist: For this reason the Jews sought all the more to kill Him, because He not only broke the Sabbath but also called God His own Father, making Himself equal with God. And what the ungodly Jews said to Him is also recorded: We do not stone You for a good work, but for blasphemy, because You, being a man, make Yourself God. You will understand very clearly, then, that those who truly keep His words have believed and confessed that He appeared from the Father—for this is, I think, what I came forth means—and that He was sent to us to tell us the commandment of the Lord, as is said in the Psalms. Meanwhile, those who mocked the Word, who was divine and from the Father, rejected the faith and openly denied that He was God and from the Father, and that He came to us for our salvation and lived among us, yet without sin. So He rightly commends to God the Father those who are good people, who are His own, and who have submitted their souls to hearing His words and will always remember them, so that what He said may be made clear, beginning from the time of His dwelling among us. And what are His words? Everyone who confesses Me before men, I will also confess before My Father who is in heaven. But whoever denies Me before men, I will also deny before My Father who is in heaven. God the Father Himself also declared long ago that He would do this, speaking through the mouth of Isaiah: You are My witnesses, says the Lord, and the servant whom I have chosen. Our Savior therefore speaks both in His character as God and in His character as Man. For He was both God and Man at the same time, speaking in either character without fault, matching each situation with appropriate words as needed.

He testified then to those who love Him, that they received and kept the words given Him by the Father, and were besides satisfied that He came, and was sent, from God; while those who were diseased with the contrary opinion were otherwise minded. For they who neither received His words nor kept their minds open to conviction, were not disposed to believe that He came from God, and was sent by Him. Moreover, the Jews said on one occasion: If this Man were from God, He would not have broken the Sabbath; and on another, We are disciples of Moses: we know that God hath spoken unto Moses, but as for this Man we know not whence He is. You see how they denied His mission; so that they even cried in their shamelessness, they knew not whence He was. And that they did not admit His unspeakably high birth from everlasting, I mean His proceeding from God the Father, diseased as they were by the great perversity of their thoughts, and ready to stone Him with stones merely because of His Incarnation, you may easily satisfy yourself, if you will listen to the words of the Evangelist: For this cause therefore the Jews sought to kill Him, because He not only brake the Sabbath, but also called God His own Father, making Himself equal with God. And what the impious Jews said unto Him is also recorded: For a good work we stone Thee not, but for blasphemy; because that Thou, being a man, makest Thyself God. You will understand then very clearly, that those who truly keep His words have believed and confessed that He manifested Himself from the Father (for this is, I think, what I came forth means), and that He was sent to us to tell us the commandment of the Lord, as is said in the Psalms; while they who laughed to scorn the Word, Who was thus Divine and from the Father, rejected the faith, and plainly denied that He was God and from the Father, and that He came to us for our salvation, and dwelt among us, yet without sin. Justly, then, does He commend to God the Father, those who are good men, and are His own, and have submitted their souls to the hearing of His words, and will ever hold them in remembrance; that what He said may be made clear, beginning from the time of His sojourn amongst us. And what are His words? Everyone therefore who shall confess Me before men, him will I also confess before My Father Which is in heaven. But whosoever shall deny Me before men, him will I also deny before My Father Which is in heaven. This also God the Father Himself long ago declared that He would do, speaking by the mouth of Isaiah: Ye are My witnesses, saith the Lord, and the servant whom I have chosen. Our Saviour then speaks, at the same time, in His character as God, and in His character as Man. For He was at once God and Man, speaking in either character without reproach, suiting each occasion with appropriate words as it required.

I pray for them. I do not pray for the world, but for those whom You have given Me, for they are Yours. And all things that are Mine are Yours, and Yours are Mine, and I am glorified in them. And I am no longer in the world, and these are in the world, and I come to You.

9, 10, 11 I pray for them: I pray not for the world, but for those whom Thou hast given Me; for they are Thine: and all things that are Mine are Thine, and Thine are Mine; and I am glorified in them. And I am no more in the world, and these are in the world, and I come to Thee.

He once more acts as mediator in his human nature, the Reconciler and Mediator of God and men. As our truly great and all-holy High Priest, he appeases his Father's anger through his own prayers, sacrificing himself for us. For he is the Sacrifice, and is himself our Priest, himself our Mediator, himself a blameless Victim, the true Lamb who takes away the sin of the world. The Mosaic ceremonial system was then, as it were, a type and transparent foreshadowing of the mediation of Christ, revealed in the last times, and the high priest of the Law pointed in his own person to that Priest who is above the Law. For the things of the Law are shadows of the truth. The inspired Moses, and with him the eminent Aaron, continually stood between God and the assembly of the people. At one time they turned aside God's anger for the transgressions of the people of Israel, and invited mercy from above upon them when they were weak. At another time, they prayed and blessed the people, and arranged sacrifices according to the Law and offerings of gifts in their appointed order, sometimes for sins, and sometimes as thank-offerings for the benefits they felt they had received from God. But Christ, who appeared in the last times above the types and figures of the Law, is at once our High Priest and Mediator. He prays for us as Man, and at the same time is always ready to cooperate with God the Father, who distributes good gifts to those who are worthy. Paul showed us this most plainly in the words: Grace to you and peace from God our Father, and the Lord Jesus Christ. He prays for us as Man, and also joins in distributing good gifts to us as God. For he, being a holy High Priest, blameless and undefiled, offered himself not for his own weakness, as was the custom of those who were assigned the duty of sacrificing according to the Law, but rather for the salvation of our souls, and that once for all, because of our sin, and is an Advocate for us. And he is the propitiation for our sins, as John says, and not for ours only, but also for the whole world.

He once more mediates as Man, the Reconciler and Mediator of God and men; and being our truly great and all-holy High Priest, by His own prayers He appeases the anger of His Father, sacrificing Himself for us. For He is the Sacrifice, and is Himself our Priest, Himself our Mediator, Himself a blameless Victim, the true Lamb Which taketh away the sin of the world. The Mosaic ceremonial was then, as it were, a type and transparent shadowing forth of the mediation of Christ, shown forth in the last times, and the high priest of the Law indicated in his own person that Priest Who is above the Law. For the things of the Law are shadows of the truth. For the inspired Moses, and with him the eminent Aaron, continually intervened between God and the assembly of the people; at one time deprecating God's anger for the transgressions of the people of Israel, and inviting mercy from above upon them when they were faint; at another, praying and blessing the people, and ordering sacrifices according to the Law and offerings of gifts besides in their appointed order, sometimes for sins, and sometimes thank-offerings for the benefits they felt that they had received from God. But Christ Who manifested Himself in the last times above the types and figures of the Law, at once our High Priest and Mediator, prays for us as Man; and at the same time is ever ready to cooperate with God the Father, Who distributes good gifts to those who are worthy. Paul showed us this most plainly in the words: Grace to you and peace from God our Father, and the Lord Jesus Christ. He then prays for us as Man, and also unites in distributing good gifts to us as God. For He, being a holy High Priest, blameless and undefiled, offered Himself not for His own weakness, as was the custom of those to whom was allotted the duty of sacrificing according to the Law, but rather for the salvation of our souls, and that once for all, because of our sin, and is an Advocate for us: And He is the propitiation for our sins, as John saith; and not for ours only, but also for the whole world.

Perhaps someone wanting to argue against what we have said will object, "Doesn't what the disciple says directly contradict the Savior's words?" Our Lord Jesus Christ explicitly states in these words that He refuses to pray to God for the whole world, while the wise John affirms exactly the opposite. John insists that the Savior will be the Advocate and propitiation not only for our sins, but also for the sins of the whole world. It is not difficult to find the solution to this problem, or to explain how the disciple can be seen to agree with his Master's statement. The blessed John was a Jew and from the Jews, so he was compelled to declare that our Lord would be the propitiation not only for the race of Israel, but also for the whole world—otherwise some might think that our Lord was merely an Advocate for the Israelites and not at all for the rest of the nations scattered throughout the whole world, who were destined to become distinguished by faith in Him and would soon be called to the knowledge of salvation through Christ. By "the whole world" he means those of every nation and family who would be called through faith to righteousness and sanctification. Our Lord Christ distinguishes from His own those who think differently and who have chosen to insult Him through stubborn disobedience. Referring to those who are ready to listen to His divine commands and who have already submitted, so to speak, the necks of their hearts and practically bound around themselves the yoke of submission to God, He said it was most appropriate for Him to pray only for them. He thought it right to bring the blessings of His mediation only to those for whom He is Mediator and High Priest—that is, those who, He says, were given to Him but belonged to the Father, since there is no other way of fellowship with God except through the Son. He Himself will teach you this in the words: No one comes to the Father except through Me. Notice how the Father, when He gave to His Son those of whom He speaks, won them over to Himself. The Apostle, who was so familiar with the sacred writings, knew this well and says: God was in Christ, reconciling the world to Himself. When Christ acted as Mediator and received those who come to Him by faith, and brought them properly through Himself to the Father, the world was reconciled to God. Therefore the Prophet Isaiah also taught us, in advance, to choose peace with God in Christ: Let us have peace with Him; let us who are on the way have peace. If we banish from our hearts whatever separates us from the love of Christ—I mean the base lust that craves sinful pleasure and is always inclined toward worldly delights, and is besides the mother and nurse of all vice, leading us far astray—we will become united in fellowship with Christ and will make peace with God, being joined to the Father Himself through the Son, since we receive within ourselves the Word who was begotten of Him, and cry out in the Spirit, Abba, Father.

But perhaps someone, wishing to controvert what we have said, will exclaim, "Is not what the disciple says quite contrary to the Saviour's words?" For our Lord Jesus Christ expressly in these words repudiates the necessity of praying to God for the whole world, while the wise John affirmed quite the contrary. For he maintains that the Saviour will be the Advocate and propitiation, not merely for our sins, but also for the sins of the whole world. It is not hard to find the solution to this difficulty, or to say how the disciple may be seen to be in accord with his Master's saying. For the blessed John, as he was a Jew and of the Jews, that some might not perhaps think that our Lord was merely an Advocate for the Israelites, and not in any sense for the rest of the nations scattered over the whole world, though destined to distinguish themselves by faith on Him and to be shortly called to knowledge of salvation through Christ, is perforce impelled to declare that our Lord will not only be the propitiation for the race of Israel, but also for the whole world; that is, those of every nation and kindred, who shall be called through faith to righteousness and sanctification. Our Lord Christ distinguishes from His own those who are otherwise minded, and who have chosen to insult Him by stubborn disobedience; and, referring to those who are prone to listen to His Divine commands, and who have already submitted, as it were, the necks of the hearts, and well-nigh bound round them the yoke of submission to God, said that for them only it was most fitting for Him to pray. For to those only, whose Mediator and High Priest He is, He thought it meet to bring the blessings of His mediation; to those, I mean, who, He says, were given to Himself, but were the Father's, as there is no other way of fellowship with God save by the Son. And He will Himself teach you this in the words: No one cometh unto the Father, but by Me. For observe how the Father, when He gave to His Son those of whom He speaks, won them over to Himself. And the Apostle, who was so conversant with the sacred writings, knowing this well, says: God was in Christ, reconciling the world unto Himself. For when Christ acted as Mediator, and received those who come to Him by faith, and brought them aright through Himself to the Father, the world was reconciled to God. Therefore also the Prophet Isaiah taught us, in anticipation, to choose peace with God, in Christ: Let us have peace with Him; let us who are in the way have peace. For if we banish from our hearts whatsoever estrangeth us from the love of Christ, I mean the base lasciviousness which hankers after sinful pleasure and is ever inclined to the delights of the world, and is besides the mother and nurse of all vice, and leads us widely astray, we shall become united in fellowship with Christ, and shall make peace with God, being joined to the Father Himself through the Son, inasmuch as we receive in ourselves the Word That was begotten of Him, and cry out in the Spirit, Abba, Father.

Those who have been given to Christ belong to the Father, but are not for that reason taken away from Christ. For God the Father reigns with Him and through Him rules over His own. The Holy and Consubstantial Trinity shares the same kingdom, and their universal dominion is one and the same. Whatever belongs to the Son will be subject to the glory of the Son and the Father, and likewise, whatever is said to be under the Father's rule, over that the Son will surely hold sway. Therefore He says: And all Mine are Thine, and Thine are Mine. Because in Them perfect identity of physis is visible and evident, the belief held about Their majesty is not different and does not assign anything individually to One apart from the Other. Instead, it recognizes one and the same glory, identical in every respect, belonging to Both. For He who is by right of His physis the Heir of His Father's divine dignities will clearly have all that the Father has, and will also demonstrate that His Father has all that He Himself has. Each naturally reveals the Other in Himself; the Son is seen in the Father, and the Father also in the Son. This kind of teaching the inspired writings gave us in the mystery. When, then, universal dominion is one of the Father's dignities, it will also belong to the Son, for He is the exact Image of His Person and can endure no shadow of unlikeness or difference at all. He declares that He has been glorified in them, showing that His prayer for them is, as it were, a well-deserved reward.

Those then who have been given to Christ are the Father's, but are not therefore removed from Christ. For God the Father reigneth with Him, and through Him ruleth over His own. For the Holy and Consubstantial Trinity share the same kingdom, and their universal dominion is one and the same; and whatever is the Son's will be subject to the glory of the Son and the Father; and also, whatever is said to be under the rule of the Father, over that the Son will surely hold sway. And therefore He saith: And all Mine are Thine, and Thine are Mine. For as in Them perfect identity of Nature is visible and evident, the opinion held about Their majesty is not various, and does not attribute anything individually to One apart from the Other, but considers one and the same glory, identical in every respect, to attach to Both. For He That is by right of His Nature the Heir of His Father's Divine dignities will clearly have all that the Father hath, and will also show that His Father hath all that He Himself hath. For Either naturally reveals the Other in Himself; and the Son is seen in the Father, and the Father also in the Son. This kind of instruction the inspired writings gave us in the mystery. When, then, universal dominion is one of the dignities of the Father, it will belong also to the Son; for He is the express Image of His Person, and can endure no shadow of unlikeness or variance at all. He declares that He has been glorified in them, showing that His prayer for them is, as it were, a recompence well deserved.

What then is His request, and why does He try to obtain God's favor for His followers? "I am no more in the world," He says, "and these are in the world, and I come to You." For while He still lived in conversation with His holy Apostles in the flesh upon earth, the comfort of His visible presence was always with them in their daily lives, ready to give immediate help to those in danger, and they were therefore kept strong in courage. For the human mind is more ready to rely on things that are seen than things that are unseen for encouragement or pleasure. When we say this, we are far from claiming that the Lord is powerless to save if He is not visibly present, for anyone who thought this would rightly be convicted of foolishness. For Jesus Christ is the same yesterday, and today, yes, and forever. But He knew that His disciples were very weak in heart, left desolate as it were on the earth, with the world raging around them like fierce waves, and ever ready to attack with unbearable terrors and immediate and great dangers those who persist in bringing God's message to the uninitiated.

What then is His request, and why does He endeavour to obtain God's favour for His followers? I am no more in the world, He says, and these are in the world, and, I come to Thee. For while He yet lived in converse with His holy Apostles in the flesh upon earth, the consolation of His visible Presence was ever with them in their daily path, as it were to give instant succour to those in peril; and they were therefore sustained in courage. For the mind of man is readier to rely upon the things that are seen than the things that are unseen, for encouragement or pleasure. When we say this, we are far from asserting that the Lord is powerless to save, if He be not visibly present; for any one who thought this would rightly be convicted of folly. For Jesus Christ is the same yesterday, and today, yea, and for ever. But He knew that His disciples were very faint at heart, left desolate as it were on the earth, with the world raging round them like fierce billows, and ever ready to beleaguer with intolerable terrors and imminent and great dangers those who persist in bearing God's tidings to the uninitiated.

Since He says, "I come to You," meaning He will soon ascend to sit on the throne of God the Father and reign with Him, and these will remain in the world, He prays for them because the Father gave them to Him. As both Yours and Mine, He rightly cares for them, and He is glorified in them, because all things that You have given Me are Yours, and Yours are Mine. And this statement is true. For those in the world who have been given to Christ and are on that account the Father's have not therefore abandoned the duty of praising Him through whom they were united to God the Father. Having been brought to Him, they will remain His nonetheless. For He has all things in common with the Father, together with His inherent Godhead and power. For there is one God in us, who is worshipped in the Holy and Consubstantial Trinity, and we all belong to the one true God, being subject as servants to the Holy and Consubstantial Trinity.

Since then, He says, I come to Thee, for I shall soon ascend to sit on the throne of God the Father, and reign with Him, and these will remain the while in the world, I pray for them, for Thou gavest them Me; and as Thine and Mine now I rightly care for them, and I am glorified in them, for all things whatsoever Thou hast given Me are Thine, and Thine are Mine. And the saying is true. For those in the world who have been given to Christ, and are on that account the Father's, have not therefore disavowed the duty of praising Him through Whom they were united to God the Father, and having been brought to Him, will remain none the less His. For He hath all things in common with the Father, together with His inherent Godhead and power. For there is one God in us, Who is worshipped in the Holy and Consubstantial Trinity; and we all of us belong to the one true God, being subject as servants to the Holy and Consubstantial Trinity.

Holy Father, keep them in Your Name which You have given Me, so that they may be one, just as We are.

11 Holy Father, keep them in Thy Name which Thou hast given Me, that they may be one, even as We are.

He still maintains the blending of two things into one: the human element, which, as far as we are concerned, brings humiliation, and the divine element, which is filled with the most exalted majesty. His speech combines both of these. Just as we explained in our interpretation of the previous passage, the divine element is not completely raised to the heights, nor is it entirely separated from the limitations of humanity. Instead, it holds a middle position through an unspeakable and ineffable fusion of the two, so that it does not go beyond the limits of true Godhead, yet does not entirely leave behind the limits of humanity. His ineffable descent from God the Father exalts Him, since He is the Word and Only-begotten, into a divine nature and the majesty that naturally comes with it, while His humiliation brings Him down in some way to our level. This does not mean it was able to overpower the kingship over the universe that He shares with the Father, for the Only-begotten could never submit to violence against His will. Rather, His humiliation was self-chosen, accepted and maintained out of love for us. He humbled Himself—that is, by His own will and not by any compulsion. He would be shown to have undergone the Incarnation against His will if there were anyone at all able to prevail over Him and who commanded Him to take this upon Himself unwillingly. He humbled Himself willingly for our sake, for we would never have been called His sons and God's if the Only-begotten had not undergone humiliation for us and on our account. We are conformed to His likeness by participation in the Spirit, and so become children of God. Therefore, whenever in His sayings He blends together in some way the human with the divine, do not be offended, and do not lightly abandon the admiration you ought to feel at the incomparable skill displayed in His sayings. He skillfully preserves for us in various ways their twofold character, so that we can see at the same time both God and the Man speaking truly in His nature, marvelously combining the humiliation of His humanity with the glory of His ineffable divinity, preserving wholly blameless and irreproachable the harmonious fusion of the two.

He still preserves the blending of two things into one: the human element, I mean, which, so far as we are concerned, imparts humiliation, and the Divine element, which is pregnant with the most exalted majesty. For His speech is combined of both; and, just as we stated in our interpretation of the foregoing passage, the Divine element is not perfectly exalted to the height, nor yet is it wholly sundered from the limitations of humanity, holding as it were a middle place by an unspeakable and ineffable fusion of the two, so as not to pass outside the limits of true Godhead, nor yet altogether to leave behind those of humanity. For His ineffable descent from God the Father exalts Him, inasmuch as He is the Word and Only-begotten, into a Divine Nature and the majesty which naturally accompanies it, while His humiliation brings Him down in some sort to our level, not as though it availed perforce to overpower the kingship over the universe which He shares with the Father, for the Only-begotten could never submit to violence against His Will. Rather was His humiliation self-chosen, accepted and maintained from love towards us. For He humbled Himself, that is, of His own Will and not by any compulsion. For He would be proved to have undergone the Incarnation against His Will, if there were any one at all able to prevail over Him, and who bade Him unwillingly take this upon Him. He humbled Himself therefore willingly for our sakes, for we should never have been called His sons and God's, if the Only-begotten had not undergone humiliation for us and on our account; to Whose Likeness we are conformed by participation in the Spirit, and so become children of God, and God's. Whenever, therefore, in His sayings, He blends together in some way the human with the Divine, do not be therefore offended, nor lightly relinquish the admiration you ought to feel at the incomparable art displayed in His sayings, skilfully preserving for us in divers ways their twofold character, so that we can see at the same time the God and the Man speaking truly in His Nature, marvellously combining the humiliation of His Humanity with the glory of His ineffable Divinity; preserving wholly blameless and irreproachable the harmonious fusion of the two.

And how is it that when we say this, we are not claiming that the Nature of the Word is degraded from its original majesty? To think this would truly show the greatest ignorance, for that which is Divine is altogether and wholly changeless, and endures no shadow of turning but rather always remains in one state. We make such a statement rather because the manner of His voluntary degradation, as it necessarily invests Him with the form of humiliation, causes the Only-begotten—who is coequal with the Father, and in the Likeness of the Father, and in Him and proceeding from Him—to appear to be in an inferior position to Him. Do not be surprised to hear this, if the Son appears to fall short of the Father's majesty because of His Humanity, when for this very reason Paul declared that He was thus inferior even to the angels, in the following words: Him who has been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor—though the holy angels were commanded to worship Him, for when, he says, He brings the Firstborn into the world, He says, And let all the angels of God worship Him, as well as the Holy Seraphim, who stood around and fulfilled the office of servants when He appeared to the prophet sitting on a high and lofty throne. So then, as far as His being begotten and proceeding from God the Father is concerned, His Humanity is not proper to the Son; but it is proper to Him insofar as He is Incarnate Man, and He remains forever what He was and is, and will be such forevermore, and debases Himself to what He was not of old for our sakes.

And how is it that, when we say this, we do not affirm that the Nature of the Word is degraded from its original majesty? To think this would indeed display the greatest ignorance; for that which is Divine is altogether and wholly changeless, and endureth no shadow of turning but rather ever remaineth on one stay. We rather make such a statement because the manner of His voluntary degradation, as by necessary inference investing Him with the form of humiliation, causes the Only-begotten, Who is coequal with, and in the Likeness of, the Father, and in Him and proceeding from Him, to be apparently in an inferior position to Him. Be not astonished at hearing this, if the Son appear to fall short of the Father's majesty because of His Humanity, when for this very reason Paul declared that He was thus inferior even to the angels, in the following words: Him Who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honour, though the holy angels were bidden to worship Him, for when, He says, He bringeth in the Firstborn into the world, He saith, And let all the angels of God worship Him, as well as also the Holy Seraphim, who stood around and fulfilled the office of servants when He appeared unto the prophet sitting on a high and lofty throne. Then, so far as His being begotten and proceeding from God the Father is concerned, His Humanity is not proper to the Son; but it is proper to Him in so far as He is Incarnate Man, and remaineth ever what He was and is, and will be such for evermore, and debaseth Himself to what He was not of old for our sakes.

He says: Holy Father, keep them in Thy Name which Thou hast given Me; that they may be one, even as We are. He desires His disciples to be kept by the power and might of the Ineffable Divine Nature, rightly attributing the power to save whomever He wills, and with ease, to the true and living God. In doing so, He again glorifies no other nature than His own, speaking in the Person of the Father, from whom He proceeded as God. Therefore He says, Father, keep them in Thy Name which Thou hast given Me—that is, the Name of God. He says again that the Name of God was not given to Him as though He had not been God by physis and were now being called from outside to the dignity of Godhead. For then He would be created, and would possess a spurious and elective glory and a counterfeit nature, which it would be impious for us to imagine. For by this He would be deprived of His inherent character of Sonship. But since, as the inspired writings prophesy, the Word became flesh, that is, man, He says that He received Divine attributes by gift. For clearly the title and actuality of Divine glory could not naturally belong to man. But consider and carefully reflect on how He showed Himself to be the living and inherent Power of God the Father, by which He does all things. For when, addressing His Father, He says, Keep them, He was not indeed sufficient for them alone, but appropriately brought in Himself as working for their preservation and being for that purpose also the power and instrument of His Father. For He says: Keep them in Thy Name which Thou hast given Me. Notice how carefully worded this statement is. For allotting and attributing to the Nature of God alone, as is fitting, providential care over us, He declares at once that to Himself has been given the glory of Godhead because of the form of manhood, saying that what was His by natural right was given to Him—that is, the Name which is above every name. Therefore we also say that this Name belongs to the Son by nature, as proceeding from the Father. But insofar as He is Man, those things are His by gift which He receives as Man, using here the form of speech applicable to ourselves. For man is not God by nature, but Christ is God by nature, even though He is conceived of as Human because He was among us.

He saith, then: Holy Father, keep them in Thy Name which Thou hast given Me; that they may be one, even as We are. He desires His disciples to be kept by the power and might of the Ineffable Divine Nature, well and suitably attributing the power of saving whomsoever He will, yea, and with ease, to the true and living God; and thereby, again, He glorifies no other nature than His own, as in the Person of the Father, from Whom He proceeded as God. Therefore He saith, Father, keep them in Thy Name which Thou hast given Me; that is, the Name of God. He says again, that the Name of God was not given unto Him as though He had not been God by Nature, and were now called from without to the dignity of Godhead. For then would He be created, and possess a spurious and elective glory and an adulterate nature, which it were impious for us to imagine. For thereby He would be mulcted of His inherent character of Sonship. But since, as the inspired writings prophesy, the Word became flesh, that is, man, He says that He received Divine attributes by gift; for clearly the title and actuality of Divine glory could not naturally attach to man. But consider, and attentively reflect, how He showed Himself the living and inherent Power of God the Father, whereby He doeth all things. For when, addressing His Father, He says, Keep them, He did not indeed suffice for them alone, but suitably brought in Himself as working for their preservation and being for that purpose also the power and instrument of His Father; for He says: Keep them in Thy Name which Thou hast given Me. Note how guarded the saying is. For allotting and attributing as suitable only to the Nature of God providential care over us, He declares at once that to Himself has been given the glory of Godhead, because of the form of manhood, saying that what was His by natural right was given to Him; that is, the Name which is above every name. Therefore also we say that this Name belongs to the Son by nature, as proceeding from the Father; but, so far as He is Man, those things are His by gift which He receives as Man, using herein the form of speech applicable to ourselves; for man is not God by nature, but Christ is God by nature, even though He be conceived of as Human because He was amongst us.

Jesus indeed wishes the disciples to be kept in unity of mind and purpose, being blended with one another in soul and spirit and the bond of brotherly love, and to be linked together in an unbroken chain of affection. He wants their unity to be perfected to the point where their chosen harmony resembles the natural unity that exists between the Father and the Son. This unity should remain pure and invincible, not distorted by anything in the world or by fleshly desires into disagreement of purpose. Rather, it should preserve intact the power of love in the unity of true piety and holiness, which actually happened. For as we read in the Acts of the Apostles, the multitude of believers were of one heart and soul in the unity that is of the Spirit. This is also what Paul meant when he said: One body and one Spirit; for we who are many are one body in Christ, for we all partake of the one bread, and we have all received the unction of one Spirit, that is, the Spirit of Christ. Since they were to be one body and partake of one and the same Spirit, He desires His disciples to be preserved in a unity of spirit that nothing could disturb, and in unbroken singleness of mind. And if anyone thinks that in this way the disciples are united just as the Father and the Son are One, not merely in ousia but also in purpose (for the holy nature of God has one Will, and one and the same purpose altogether), let him think so. For he will not be far from the truth, since we can see identity of purpose among true Christians, though we do not have consubstantiality as the Father and the Word who proceeded from Him and is in Him have.

He wishes indeed the disciples to be kept in unity of mind and purpose, being blended, as it were, with one another in soul and spirit and the bond of brotherly love; and to be linked together in an unbroken chain of affection, so that their unity may be so far perfected as that their elective affinity may resemble the natural unity which exists between the Father and the Son; and, remaining undebased and invincible, may not be distorted by anything whatever that exists in the world, or by the lusts of the flesh, into dissimilarity of purpose; but rather preserving in the unity of true piety and holiness the power of love intact, which also came to pass. For, as we read in the Acts of the Apostles, the multitude of them that believed were of one heart and soul, in the unity that is of the Spirit. And this is what Paul himself also meant, when he said: One body and one Spirit; for we who are many are one body in Christ, for we all partake of the one bread, and we have all received the unction of one Spirit, that is, the Spirit of Christ. As, then, they were to be one body, and to partake of one and the selfsame Spirit, He desires His disciples to be preserved in a unity of spirit which nothing could disturb, and in unbroken singleness of mind. And if any man suppose that after this manner the disciples are united even as the Father and the Son are One, not merely in Substance, but also in purpose (for the holy Nature of God has one Will, and one and the selfsame purpose altogether), let him so think. For He will not stray wide of the mark, since we can see identity of purpose among true Christians, though we have not consubstantiality as the Father and the Word That proceeded from Him, and is in Him.

While I was with them, I kept them in Your Name which You have given Me, and I guarded them, and not one of them perished except the son of perdition, so that the Scripture might be fulfilled. But now I am coming to You.

12, 13 While I was with them, I kept them in Thy Name which Thou hast given Me: and I guarded them, and not one of them perished, but the son of perdition; that the Scripture might be fulfilled. But now I come to Thee.

Our Savior's words soon make His meaning clearer. What began as obscure hints now breaks forth openly, like sunlight bursting through storm clouds. The disciples thought that our Savior's departure from them—I mean in the flesh—would bring them great loss, since nothing could prevent His being with them as God. But they expected that after Christ's ascension into heaven, no one could save them anymore. They feared they would fall prey to those who wished to harm them, with nothing to restrain their powerful enemies. Anyone who wanted to could attack them freely and put them in any danger. Yet these wise men, fathers in the faith and bearers of light to the world—we need not hesitate to say—should not have focused only on our Savior Christ's incarnate presence. They should have known that even if He deprived them of bodily fellowship and they could no longer see Him with their physical eyes, they ought to think of Him as present with them forever through the power of His Godhead. Does God ever lose the attributes of His person? What power can resist an omnipotent nature or forcibly hinder it from performing its functions? It is the power and actuality of God's being to be present everywhere, to fill heaven and earth unspeakably, to contain all things while being contained by none. God is not bounded by place or separated by distance within any sphere, however great. Such things cannot affect a nature that has nothing to do with spatial dimensions. Since Christ was both God and man at the same time, the disciples should have realized that though He was absent in body, He would not completely forsake them but would always be with them through God's unspeakable might. For this reason our Savior Himself said in the earlier passage, "Holy Father, keep them in Thy Name which Thou hast given Me," and here again, "While I was with them, I kept them in Thy Name which Thou hast given Me." He was practically pointing out to His disciples that the ability to save them belonged to the working of His divine power rather than to His bodily presence. This very flesh was not sanctified by itself; rather, when through His incarnation the Word became one with it, the flesh was in some way transformed into His inherent power and has now become the channel of salvation and sanctification to those who partake of it. We must not attribute all of Christ's divine activities to the flesh by itself; we are right to ascribe them to the divine power of the Word. What else does "keeping the disciples in the Name of the Father" mean? They are kept by the glory of God. He removes from His disciples' minds the fear they felt because they thought themselves forsaken. Repeatedly following the same line of thought, He assures them they will be perfectly safe, not through living bodily with their Master, but because He is God by nature. His universal dominion and might have no end, for He can suffer no change or alteration from the state in which He eternally dwells. He will keep them safe with ease forever and rescue them from every danger that may threaten them. Consider also the forethought contained in this saying, for our benefit and instruction. When He asks that they—I mean His holy disciples—should be kept by God the Father, He declares that He Himself had done this, showing Himself equal in power and works to His Father, or rather showing His inherent might. Surely He who is seen to have the same power as God, who is acknowledged as the true God, must be thought to be wholly inherent in Him and to possess equality of power and identity of physis with Him. How can He who kept them as God in the Name of God, and as God crowned them with the glory that came from righteous actions befitting that title, be foreign to God or of a different physis? Is He not in very deed shown to be what He is, namely God? Nothing that exists can do those works that are unique to God without being in its own physis what we understand God to be. He still preserves in this passage the twofold conception of His character due to His incarnation. He takes away, as it were, from His physis as a created being the power of saving and preserving all who deserve this for their piety toward God, and ascribes it to the Name of the Father, attributing to the divine physis alone the things that belong to God. For this reason again, though He says He kept the disciples, He did not give the honor of taking up this work to His humanity, but rather says it was fulfilled in the Name of God. He excludes Himself, in a way, from its accomplishment insofar as He is flesh and is so conceived, but He does not exclude Himself from the power to keep them and to accomplish the works of God, insofar as He is God and from God, the all-working power of the Father—a divine force which even when at rest displays by its very attributes the physis from which it ineffably proceeded. And if here too He says that the Name of God has been given to Him, although He is in fact God by physis as the Only-begotten who proceeded from Him, He is not thereby truly degraded, nor would He thereby exclude Himself from the honor and glory due to Him. Far from it. To receive is appropriate to His humanity and can be fittingly ascribed to it, for humanity by itself possesses nothing.²²

Our Saviour's speech soon proceeds to illustrate His meaning more plainly; and while at the first dark hints were given, it is now proclaimed and revealed like a storm breaking into sunshine. For the disciples thought that our Saviour's abandonment of them,—-I mean in the flesh,—-would inflict on them great loss; for nothing could prevent His being with them as God. But they expected that no one could then save them after Christ's Ascension into heaven, but that they would fall a prey to those who wished to injure them, and that there would be nothing to restrain the hand of their powerful adversaries, but rather that any one so disposed might work his will on them without hindrance, and involve them in any peril. But wise as they were and fathers in the faith, and bearers of light to the world, we need not shrink from saying that they ought not merely to have regarded the Incarnate Presence of our Saviour Christ, but to have known that even though He were to deprive them of converse with Him in the flesh, and they saw Him not with the eye of the body, yet that it was their duty at any rate to think of Him as present with them for evermore in the power of His Godhead. For will God ever lose the attributes of His Person? Or what power can resist an Omnipotent Nature, or is able perforce to hinder it in the performance of its functions? And it is the power and actuality of God's Being to be present everywhere, and unspeakably to fill the heavens and also the earth, and to contain all things, but to be contained of none. For God is not bounded by place, nor separated by distance within any sphere, however great; for such like things cannot avail to affect that Nature which has nothing to do with the dimensions of space. Then, since Christ was at the same time God and Man, the disciples ought to have been aware that, though He were absent in the body, yet He would not wholly forsake them, but would be ever with them by reason of God's unspeakable might. And for this reason also our Saviour Himself said, in the foregoing passage: Holy Father, keep them in Thy Name which Thou hast given Me; and here again: While I was with them, I kept them in Thy Name which Thou hast given Me; almost pointing out this fact to His disciples, that the ability to save them suited rather the working of His power as God than His Presence in the flesh: for this very flesh was not sanctified of itself; but when, by His Incarnation, the Word was made one with it, it was in some sort transformed into His inherent power, and is now become the channel of salvation and sanctification to those who partake thereof. We must not then attribute the whole of the Divine activities of Christ to the flesh by itself, but we shall be rather right if we ascribe them to the Divine power of the Word. For does not "keeping the disciples in the Name of the Father" mean this, and nothing else? For they are kept by the glory of God. He removes, then, from His disciples' minds, the fear which they felt because they thought themselves forsaken; often following the same course of thought, He assures them that they will be in perfect safety, not through living with their Master in the body, but rather because He is by Nature God. Evidently the universal dominion and might which are His have no end; for He can suffer no change or alteration from that state in which He dwells eternally, but will keep them safe with ease for evermore, and rescue them from every peril that may assail them. Consider also the forethought wrapped up in the saying, to our profit and edification. For when He asks that they—-I mean His holy disciples —-should be kept by God the Father, He declares that He Himself had done this, showing Himself like in power and works to His Father, or rather, His inherent might. For surely He Who is seen to have the same power as God, He Who is acknowledged the true God, must be thought to be wholly inherent in Him, and to possess equality of power and identity of Nature with Him. And how can He Who kept them as God in the Name of God, and as a God crowned them with the glory that proceeded from righteous actions befitting the title, be foreign to God, or of different nature? Is He not in very deed shown to be that which He is, namely, God? For nothing that exists can do those works which are peculiar to God, without being in its own nature that which we imagine God to be. He still preserves in the passage the twofold conception of His character owing to His Incarnation. For He takes away, as it were, from His Nature, as a created Being, the power of saving and preserving all to whom this is due for their piety towards God. and ascribes it to the Name of the Father, attributing to the Divine Nature alone the things which are of God. And for this reason, again, though He says that He kept the disciples, He did not give the honour of taking up the work to His Humanity, but rather says that it was fulfilled in the Name of God; excluding Himself, in a manner, from its accomplishment, so far as He is flesh and is so conceived of, but not excluding Himself from the power of keeping them, and of accomplishing the works of a God, insomuch as He is God, and from God, the all-working power of the Father—-a Divine force which even when at rest displays by its very attributes the Nature from which it ineffably proceeded. And if here too, again, He says that the Name of God has been given unto Him, although He is in fact God by Nature, as the Only-begotten Who proceeded from Him, He is not thereby in truth degraded, nor would He thereby exclude Himself from the honour and glory which is His due. Far from it. For to receive is appropriate to His Humanity, and can be fittingly ascribed thereto; for, of itself, humanity possesses nothing.²²

Jesus says that He kept His disciples so carefully that none of them was lost except one, whom He called the son of perdition—as if he were destined for destruction by his own choice, or rather by his own wickedness and impiety. For it is unthinkable that the disciple who betrayed Him was caught in the fowler's trap and brought into the devil's snare by some divine and irresistible decree. If that were the case, he would surely have been innocent when he gave in to heaven's verdict. After all, who can oppose God's decree? Yet now he is condemned and cursed, and it would have been better for him if he had never been born. Why is this? Clearly the wretched man met his doom as a result of his own choices, and is not the victim of fate. He who was so in love with destruction may rightly be called a son of perdition, since he deserved ruin and corruption, and now awaits the day of perdition filled with anguish and grief.³³

He says that He so kept His disciples, and had such care for them, that none of them was lost save one, whom He called the son of perdition; as though he were doomed to destruction of his own choice, or rather his own wickedness and impiety. For it is inconceivable that the traitor disciple was by a Divine and irresistible decree entangled, as it were, in the snare of the fowler, and brought within the devil's noose; for then would he surely have been guiltless when he succumbed to the verdict of heaven. For who shall oppose the decree of God? And now he is condemned and accursed, and it would have been better for him if he had never been born. And why? Surely the wretched man met his doom as a consequence of his own volitions, and is not convicted by destiny. He that was so enamoured of destruction may well be called a son of perdition, inasmuch as he merited ruin and corruption, and ever awaits the day of perdition as fraught with anguish and lamentation.³³

And since Christ added to the words He used concerning him "that the Scripture might be fulfilled," we have provided an explanation that may be helpful to readers of this passage. For it was not because of any prophecy in Scripture that the traitor was lost and became so vile as to sell the precious Blood of Christ for a few coins. Rather, because he betrayed his Lord through his own inherent wickedness and was inevitably destined to destruction on that account, Scripture, which cannot lie, foretold that this would happen. For Scripture is the Word of God, who knows all things and holds within His own consciousness the character and life of each one of us, and our conduct from beginning to end. Moreover, the Psalmist, attributing to Him knowledge of all things, both past and future, addresses Him this way: "You understand all my thoughts from afar; You discern my path and my lying down, and are acquainted with all my ways." The Divine Word, then, which had complete foreknowledge and saw the future as though it were already present, revealed to us—along with all the rest that it told us about Christ—that the one who was ranked as a disciple would also die the death of a traitor. Still, the foreknowledge and foretelling of the future did not indicate God's pleasure and commandment, nor was the prophecy intended to compel the actual fulfillment of the evil that was foreshadowed and the conspiracy against the Savior, but rather to prevent it. For when Judas had this knowledge, he might have, if he had chosen to do so, shunned and avoided the outcome, since he was free to direct his inclinations in any direction.

And as Christ added to the words He used concerning him, that the Scripture might be fulfilled, we have given an explanation which may be useful to readers of this passage. For it was not because of any prophecy in Scripture that the traitor was lost, and became so vile as to barter for a few coins the precious Blood of Christ, but rather, as through his own innate wickedness he betrayed his Lord, and was infallibly destined to destruction on that account, the Scripture, which cannot lie, foretold that so it would be. For the Scripture is the Word of God, Who knows all things, and carries in His own consciousness the character and life of each one of us, and his conversation from the beginning to the end. Moreover, the Psalmist, attributing to Him knowledge of all things, of the past as well as of the future, thus addresses Him: Thou understandest all my thoughts afar off; Thou compassest my path and my lying down, and art acquainted with all my ways. The Divine Word, then, Which had complete foreknowledge, and saw the future as though it were already present, besides all the rest which It told us about Christ, revealed unto us that he that was ranked a disciple would also die the death of a traitor. Still, the foreknowledge and foretelling of the future indicated not the pleasure and commandment of God; nor yet was the prophecy directed to compel the actual fulfilment of the evil that was foreshadowed and the conspiracy against the Saviour, but rather to avert it. For when Judas had this knowledge he might, at any rate, if he had so chosen, have shunned and avoided the result, as he was free to determine his inclinations in any direction.

But perhaps you will say, "How, then, can Christ be said to have kept His disciples, if simply by following their own inclinations and choices the rest escaped the devil's trap while Judas alone was caught, more unfortunate than the others? How, then, can the safekeeping mentioned here be said to have been of any benefit?"

Put perhaps you will say, "How, then, can Christ be said to have kept His disciples, if merely in pursuance of the inclinations and volitions of their own wills the rest escaped the devil's net while Judas alone was taken, ill-fated beyond the others? How, then, can the safekeeping here spoken of be said to have been of profit?

No, my friend, we answer: self-control is indeed a good thing, and guarding our minds is very profitable, together with an earnest effort toward doing good works and establishing ourselves in virtue, for in this way we will work out our own salvation. But this alone will not be enough to save the soul of man. For the soul urgently needs assistance and grace from above, to make what is difficult to accomplish easy for it, and to make the steep and thorny path of righteousness smooth. And to prove to you that we are not able to do anything at all by ourselves without the aid of Divine grace, listen to the voice of the Psalmist: If the Lord build not the house, their labor is in vain that build it; and if the Lord keep not the city, the watchman wakes but in vain.

Nay, my good friend, we answer, soberness is indeed a good thing, and the keeping guard over our minds profiteth much, together with an earnest endeavour towards the doing of good works and stablishing ourselves in virtue, for so shall we work out our own salvation; but this alone will not avail to save the soul of man. For it stands in urgent need of assistance and grace from above, to make what is difficult of achievement easy to it, and to render the steep and thorny path of righteousness smooth. And to prove to you that we are not able to do anything at all of ourselves without the aid of Divine grace, hearken to the voice of the Psalmist: If the Lord build not the house, their labour is in vain that build it: and if the Lord keep not the city, the watchman waketh but in vain.

I say, then, that it is our responsibility to cultivate and practice self-denial that comes from within ourselves, along with a religious mindset. But in doing this, we should also ask God for help and, receiving the aid that comes from above as armor that can withstand every attack, conduct ourselves courageously. When God has once and for all granted our prayer, and we therefore have the power to overcome the strength of our enemies and defeat the devil's power—if we choose not to follow him when he tempts us toward pleasure or any other kind of sin—then I say, if we allow our wills to comply with him and, giving in to our wicked desires, become trapped in his snare, how can we justly blame anyone else or fail to attribute our destruction to our own foolishness? For isn't this what Solomon said long ago: The foolishness of man perverts his way, and his heart rages against the Lord? And this is unquestionably true. However, if the traitor was unable to enjoy the Savior's help as much as the other disciples, let anyone prove this, and we will accept it. But if, while he was surrounded by divine grace just like the rest, he willingly fell back into the pit of destruction, how can Christ be said not to have kept him, when He gave him the riches of His mercy and increased his opportunity for safety as much as was possible for anyone—if he had not chosen his fate by his own will? Moreover, His grace was evident in the rest, continually keeping safe those who made their own free will cooperate with it, so to speak. For this is how the salvation of each one of us is accomplished.

I say, then, that it is our bounden duty to foster and practise a home-bred self-denial and a religious frame of mind; but in so doing also to ask help of God, and, receiving the aid that comes from above as a panoply proof against every assault, to acquit ourselves like men. When God has once for all vouchsafed to grant our prayer, and it is therefore in our power to subdue the might of our adversaries, and conquer the power of the devil, if we do not choose to follow him when he allures us to pleasure or any other kind of sin; then, I say, if we let our wills comply with him, and, yielding to our wicked inclinations, are entangled in his noose, how can we any more with justice accuse any one else, or fail to attribute our doom to our own folly? For is not this what Solomon said long ago: The foolishness of man perverteth his way, and his heart fretteth against the Lord? And this is unquestionably the case. If, however, the traitor was unable to enjoy the succour of the Saviour as much as the other disciples, let any man only prove this, and we submit; but if, while he was, in common with the rest, encompassed by the Divine grace, of his own will he relapsed into the abyss of perdition, how can Christ be said not to have kept him, when He vouchsafed him the riches of His mercy, and increased, so far as it was possible in any man's case, his chance of safety, if he had not chosen his doom of his own will? His grace, moreover, was conspicuous in the rest, continually keeping in safety those who made their own free-will, as it were, co-operate therewith. For this is the manner in which the salvation of each one of us is achieved.

Remember again what we were saying just now, and you will easily grasp what the passage means. On every occasion He maintained the close connection between the two aspects of His character, displaying at the same time the Divine majesty in which He was supreme, and not abandoning the proper limitations of the human nature which He took on at His Incarnation. It would be absurd to suppose that He wanted to reject what He had willingly taken upon Himself. Being Himself lacking nothing, but the all-perfect Son of a perfect Father, He emptied Himself of His glory, not to benefit Himself, but rather to bring us the blessing that would come from His humiliation. Therefore, showing Himself to them as both God and Man at the same time, He leads His disciples to understand that whether absent or present, He would accomplish the things that worked for their salvation in God, and that just as He protected them while He was still with them on earth in the form of Man, so too would He protect them while absent from them as God, through the excellence of His ousia. For what is Divine is not limited by space and is not far from anything that exists, but fills and pervades the universe, and though present in all things is contained by none. When He addresses His own Father saying "Holy Father, keep them," He refers, by right of its existence, to the universal activity of the Father's power, and at the same time shows that He does not stand apart from His physis, but being in it and proceeding from it, is indivisibly united with it, though He is conceived of as independently existing. He says "Keep them in Your Name which You have given Me," and again, "While I was with them, I kept them in Your Name which You have given Me." We must therefore conclude that if He had kept them up to this point in the Name given Him by the Father—that is, in the glory of Godhead, for He gave Him the Name which is above every name—and if He wants the Father Himself also to keep them in the Name given to Him, He will not be excluded from participating in the work. For the Father will keep those who are joined to Him by faith through the agency of the Only-begotten, who is His power and might. He will not exercise His power in any way except through Him. So if even in the flesh He kept them by the power and glory of His Godhead, how can we think He will fail to consider His disciples worthy of the mercy they need, and how can they ever lose His reliable support while the Divine power of the Only-begotten remains forever, and the power which is His by physis is forever firmly established? For what is Divine admits no variation at all or any change into any evil agency, but shines forth forever in those attributes which belong to it eternally.

Keep in mind once more what we were just now saying, and you will easily understand the drift of the passage. For He on all occasions preserved the juxtaposition of the two aspects of His character, at the same time displaying the Divine majesty for which He was pre-eminent, and not discarding the proper limitations of the Human Nature which He assumed at His Incarnation. For there would be something absurd in the supposition that He wished to disown what He had willingly taken upon Himself. For being Himself in lack of nothing, but the all-perfect Son of a perfect Father, He emptied Himself of His glory, not to do Himself any service, but rather to convey to us the blessing which would result from His humiliation. Showing Himself, then, to them as at the same time both God and Man, He, as it were, induces His disciples to reflect that absent, as well as present, He would work the things which made for their salvation in God; and that, as He had them in His keeping while He was yet with them on the earth in the form of Man, so also would He keep them while absent from them as God, through the excellency of His Substance. For that which is Divine is not bounded by space, and is not far from anything that exists, but fills and pervades the universe, and though present in all things is contained of none. When, addressing His own Father, He says: Holy Father, keep them, He at once refers, by right of its existence, to the universal working of the power of the Father; and at the same time shows that He standeth not apart from His Nature, but, being in it and proceeding from it, is indivisibly united with it, though He be conceived of as independently existing. Keep them, He says, in Thy Name which Thou hast given Me; and again: While I was with them, I kept them in Thy Name which Thou hast given Me. We are bound, therefore, to think that, if He had kept them hitherto in the Name given Him by the Father, that is, in the glory of Godhead, for He gave unto Him the Name which is above every name; and if He wishes the Father Himself also to keep them in the Name given unto Him, He will not be excluded from acting in the work; for the Father will keep those who are knit to Him by faith through the agency of the Only-begotten, Who is His power and might. For He will not exercise His power in any way save through Him. Then, if even in the flesh He kept them, by the power and glory of His Godhead, how can we think that He will fail to think His disciples worthy of the mercy which they need; and how can they ever lose His sure support while the Divine power of the Only-begotten abideth evermore, and the power which is His by Nature is for ever firmly established? For that which is Divine admits of no variance at all, or of any change into any evil agency, but shines forth for ever in those attributes which belong to it eternally.

I have spoken these things in the world, He says, so that My disciples might have My joy fulfilled in them. We will explain what kind of joy is meant, setting aside any fear of debate despite the difficulty of this expression. The blessed disciples thought that while Christ was present with them in their daily lives—I mean, of course, in the flesh—they could easily free themselves from every disaster and readily escape danger from the Jews, and that they would remain protected against every attack from their enemies. But they thought that when He was separated from them and had gone up to heaven, they would become easy targets for dangers of every kind, and would have to face the attack of death itself, since no one would be with them anymore who was strong enough to save them and who could drive away the temptations that assailed them. For this reason, then, our Lord Jesus Christ neither denied the humanity He had once and for all taken upon Himself, nor showed Himself lacking in divine power. He spoke plainly to this end, saying that the Name of God had been given to Him as Man, but that through Him and in Him, the Father showed mercy to those who worshipped Him and kept them safe. What, then, was the wise purpose He had in view here? It was that the blessed disciples might understand and know well, if they only thought a little about this saying, that even when He was in the flesh, it was not through the flesh that He was working for their salvation, but in the omnipotent glory and might of His Godhead. My absence in the flesh, then, He says, will do My disciples no harm, while the divine power of the Only-begotten can easily keep them safe, even though He is not visibly present in the body.

I have spoken then, He says, these things in the world, that My disciples might have My joy fulfilled in them. What kind of joy is meant we will proceed to show, putting away from us fear of dispute, because of the obscurity of the expression. The blessed disciples, then, thought indeed that while Christ was present with them in their daily lives, I mean, of course, in the flesh, they could easily rid themselves of every calamity and readily escape danger from the Jews, and that they would remain proof against every assault of their foes; but that when He was separated from them, and had gone up to heaven, they would fall an easy prey to perils of every sort, and would have to bear the attack of the king of terrors himself, as there was no one any more with them who was strong to save, and who could scare away the temptations that assailed them. For this cause, then, our Lord Jesus Christ neither disavowed the Manhood He had once for all taken upon Himself, nor yet showed Himself deficient in Divine power; speaking plainly to this intent, and saying that the Name of God had been given to Him as Man, but that through Him, and in Him, the Father showed mercy to those who worshipped Him, and had them in safe keeping. What, then, was the wise object that He here had in view"? It was that the blessed disciples might understand and know well, if they only slightly considered this saying, that even when He was in the flesh, it was not through the flesh that He was working for their salvation, but in the omnipotent glory and might of His Godhead. My absence in the flesh then, He says, will do My disciples no harm, while the Divine power of the Only-begotten can easily keep them safe, even though He be not visibly present in the body.

We offer this explanation not because we're dismissing the holy Body of Christ—God forbid—but because it's more appropriate to attribute the accomplishment of His Word to the glory of the Godhead. For even the Body of Christ itself was sanctified by the power of the Word united with it, and it is thus endowed with living force in the blessed Eucharist, so that it can implant in us its sanctifying grace. This is why our Savior Christ Himself, once speaking with the Jews and saying many things about His own Body, calling it the true Bread of Life, said: "The bread which I will give you is My Flesh, which I will give for the life of the world." And when they were deeply amazed and confused about how the nature of earthly flesh could be for them the channel of eternal life, He answered and said: "It is the Spirit that gives life; the flesh profits nothing: the words that I spoke to you are spirit, and are life." For here, too, He says that the flesh can profit nothing—that is, to sanctify and give life to those who receive it—insofar as it is merely human flesh. But when it is understood and believed to be the temple of the Word, then surely it will be a channel of sanctification and life, but not entirely of itself—rather, through God, Who has been made one with it, Who is holy and Life. Attributing everything, then, to the power of His Godhead, He says that His disciples will suffer no loss from His bodily departure, at least with regard to their seeking to be in His keeping. For the Savior, though He has ascended into heaven, will still not be far from those who love Him, but will be with them by the power of His Godhead.

We give this explanation, not as making of no account the holy Body of Christ—-God forbid; but because it were more fitting that the accomplishment of His Word should be ascribed to the glory of the Godhead. For even the Body Itself of Christ was sanctified by the power of the Word made one with it. and it is thus endowed with living force in the blessed Eucharist, so that it is able to implant in us its sanctifying grace. Therefore also our Saviour Christ Himself, once conversing with the Jews, and speaking many things concerning His own Body, calling it the true Bread of Life, said: The bread which I will give you is My Flesh,; which I will give for the life of the world. And when they were sore amazed and perplexed to know how the nature of earthly flesh could be to them the channel of eternal life, He answered and said: It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I spake unto you are spirit, and are life. For here, too, He says that the flesh can profit nothing, that is, to sanctify and quicken those who receive it, so far, that is, as it is mere human flesh; but when it is understood and believed to be the temple of the Word, then surely it will be a channel of sanctification and life, but not altogether of itself, but through God, Who has been made one with it, Who is holy and Life. Ascribing everything, then, to the power of His Godhead, He says that His disciples will suffer no loss from His departure in the body, with reference, at any rate, to their seeking to be in His keeping. For the Saviour, though He be vanished into heaven, will yet not be far from those who love Him, but will be with them by the power of His Godhead.

In order that they may have My joy fulfilled in themselves, He says, I have spoken these things in the world. What, then, is this joy that is fulfilled and perfect? It is the knowledge and belief that Christ was not merely a human being like us, but that, while being like us yet without sin, He is also the true God. It is clear, then, and beyond question, that He will always have the power to save those who worship Him whenever He chooses, even if He is not present in the body. For this knowledge will bring about the perfect fulfillment of our own joy, since we have an ally always near us who is strong enough to rescue us from every evil.

In order, then, that they may have My joy fulfilled in themselves, He says, I have spoken these things in the world. What, then, is this joy which is fulfilled and perfect? It is the knowledge and belief that Christ was not a mere Man as we are, but that, besides being as we are, yet without sin, He is also the true God. It is clear, then, and beyond dispute, that He will always have the power to save those who worship Him at any time He will, even though He be not present in the body. For this knowledge will involve the perfect fulfilment of our own joy, inasmuch as we have an ally ever near us, Who is strong enough to rescue us from every evil.

I have given them Your Word, and the world hated them because they are not of the world, just as I am not of the world. I do not pray that You should take them out of the world, but that You should keep them from the evil one.

14, 15 I have given them Thy Word; and the world hated them, because they are not of the world, even as I am not of the world. I pray not that Thou shouldest take them from the world, but that Thou shouldest keep them from the evil one.

He points out to us the most necessary increase of favor from above and from the Father, which, He says, is almost owed by Him to those who face danger for His sake, as a just and well-deserved reward. For the world hates those who worship God and obey the laws He has established and treat worldly pleasure lightly, and these people will also, quite rightly, receive help and grace from Him, along with continued well-being. For surely those who in a sense rely upon Him and are courageous and fight on His behalf will receive a reward that matches the goal they pursue. Therefore the Savior says: I have given them Thy Word; and the world hated them, because they are not of the world, even as I am not of the world. For they received with great joy, He says, Your Word given to them by Me—that is, the Gospel message, which easily pulls away from a worldly life and earthly thoughts those who welcome it. Therefore they are also hated by the world, that is, by those who choose to set their hearts on the things of this world and who love this pleasure-loving and utterly impure life. For the conduct of the saints is displeasing to worldly people, since it always makes light of the hardships of this life, points out how abominable a worldly life is, accuses its vileness, and attacks with harsh rebukes those who think that pleasure consists in giving in to temptation and in having continual contact with the evil of this world. It triumphs over all selfish desire, scorns ambition, and teaches people to detest covetousness—the mother of all evils—and to cast it far from them. Furthermore, it commands those who are trapped in the devil's net to escape from old deceits and to turn themselves to the God of the universe.

He points out to us the most needful increase of favour from above and from the Father, which, He says, is almost owed by Him to those who incur danger for His sake, as a just and well-deserved return. For the world hateth on God's account those who worship Him, and who are obedient to the laws that He has laid down, and who lightly esteem worldly pleasure, and who also, as is most right, will receive succour and grace from Him, and continuance in well-being. For surely they who after a manner rely upon Him, and are of good courage and engage in warfare on His account, will receive a recompense in harmony with the aim they have in view. Therefore the Saviour says: I have given them Thy Word; and the world hated them, because they are not of the world, even as I am not of the world. For they received with great gladness, He says, Thy Word given unto them by Me, that is, the Gospel message, which easily extricates from a worldly life and thoughts of earth, those who welcome it. Therefore also are they hated of the world, that is, of those who choose to have at heart the things of this world, and who love this pleasure-loving and most impure life. For the conversation of Saints is displeasing to worldlings; ever making light as it does of the hardships of this life, and pointing out how abominable is a worldly career, and accusing its vileness, and assailing with bitter rebukes those who think that pleasure consists in succumbing to temptation, and in having continual intercourse with the evil of this world, and triumphing over all selfish desire, and contemning ambition, and teaching men to abhor covetousness the mother of all evils, and to cast it far from them, and furthermore bidding those who are ensnared in the net of the devil to escape from old deceits, and to betake themselves to the God of the universe.

For this reason, Father, He says, they are hated. They are in ill repute with the world, not because they have been convicted of any crime or impiety, but because I have given them Your Word, so that they are also out of the world just as I am. For the life and conduct that is in Christ is completely separated from earthly thoughts and worldly behavior. By following that life, we ourselves also, as far as possible, escape being counted among the people of this world. Therefore the inspired Paul commands us to follow His steps, and we will best follow Him when we love only the things that are not of this world and, lifting our minds above fleshly thoughts, gaze only on heavenly things. He ranks Himself with His disciples because of His humanity, by imitating which—in understanding Him as Man—we attain every kind of virtue, as we just said, passing unharmed through all the wickedness of the world and showing ourselves strangers and aliens to its wickedness. In just this way, the divine Paul himself exhorts us, and with reference to himself and Christ, through whom the world has been crucified to me and I to the world, he commands us, speaking in another place, Be imitators of me, just as I also am of Christ. Paul did not imitate Christ insofar as our Lord is Creator of the world, for he did not establish a new firmament, nor did he ever reveal to us new seas or a new earth. How, then, did he imitate Him? Surely it was by shaping in his own character and conduct an admirable pattern of the life of which Christ was Himself the exemplar, at least as far as Paul could attain to it—for who can be equal to Christ?

For this cause, therefore, O Father, He says, are they hated. For they are in ill odour with the world, not because they have been convicted of any crime or impiety, but because I have given unto them Thy Word, so that they are also out of the world even as I am. For the life and conduct that is in Christ is wholly dissevered from earthly thoughts and worldly conversation; that life, by following after which we shall ourselves also, so far as possible, escape being reckoned among the men of this world. Therefore the inspired Paul enjoins us to follow His steps; and we shall then best follow Him, when we love only the things that are not of this world, and, lifting our minds above fleshly thoughts, gaze only on heavenly things. He ranks Himself, too, with His disciples because of His Manhood, by imitating which, in the conception of Him as Man, we attain every kind of virtue, as we just now said; passing unscathed through all the wickedness of the world, and showing ourselves strangers and aliens to its wickedness. Just so, then, the Divine Paul indeed himself exhorts us; and, with reference to himself and Christ, through Which the world hath been crucified unto me, and I unto the world, bids us, speaking in another place, Be ye imitators of me, even as I also am of Christ. Paul did not indeed imitate Christ in so far as our Lord is Creator of the world; for he did not establish a new firmament, nor did he ever reveal to us new seas, or a new earth. How, then, did he imitate Him? Surely it was by moulding in his own character and conduct an admirable pattern of the life of which Christ was Himself the exemplar, so far at least as Paul could attain to it; for who can be equal to Christ?

Putting Himself on our level because of His human nature—or more accurately, as the first to present us with the blessing of taking ourselves out of the world through a life that transcends worldly things, since the life and teaching of the Gospel are above the world—He says that He Himself is not of the world, and that we are just as He is, since His divine Word has taken up residence in our hearts. Furthermore, He declares that just as the world hated Him, so it will also hate them. The world indeed hates Christ because it is in conflict with His words and does not accept His teaching, since people's minds are wholly given over to base desires. And just as the world hates our Savior Christ, it has also hated the disciples who carry His message through Him, as Paul also did when he said: "We are ambassadors, therefore, on behalf of Christ, as though God were appealing through us. We beg you on behalf of Christ, be reconciled to God."

Putting Himself, then, on a level with us, because of His Human Nature, or, to speak more accurately, as first presenting us with the blessing of taking ourselves out of the world by the life which transcends worldly things, for the life and teaching of the Gospel is above the world, He says that He Himself is not of the world, and that we are even as He is, since His Divine Word has taken up its abode in our hearts. Furthermore, He declares that as the world hated Him so will it also hate them. The world indeed hateth Christ, because it is in conflict with His words, and accepts not His teaching, men's minds being wholly yielded up to base desires; and even as the world hates our Saviour Christ, it hath hated also the disciples who carry through Him His message, as Paul also did, who said: We are ambassadors, therefore, on behalf of Christ, as though God were intreating by us: we beseech you on behalf of Christ, be ye reconciled to God.

What, then, is His prayer after He has shown that the disciples are hated by those who are tightly bound by the evil things of the world? "I pray not," He says, "that You should take them from the world, but that You should keep them from the evil one." For Christ does not want them to be removed from human affairs or freed from bodily life when they have not yet completed the course of their apostleship or distinguished themselves by the virtues of a godly life. Rather, He wants them, after they have lived their lives among people in the world and have guided the steps of those who are His to a way of life pleasing to God, to finally be brought with the glory they have gained into the heavenly city and to live with the company of the holy angels. We also find one of the Saints approaching the God who loves virtue with the cry: "Take me not away in the midst of my days," for pious souls cannot without pain remove the garment of the flesh before they have perfected their life in holiness beyond their peers. Therefore, the Law of Moses, teaching us that sinners are visited as if in anger and by way of punishment with early death, often repeats the warning to stay away from evil "that you do not die before your time." Besides, if the Saints chose to keep themselves separate from our daily life, it would mean no small loss to those who are unstable in the faith; in fact, they could in no way be guided in the path of righteousness without the help of those who are able to lead them in it. Paul knew this when he said, "To depart and be with Christ is far better for me, yet to remain in the flesh is more necessary for your sake." Christ, therefore, in His care for the salvation of the uninstructed, says that those who are in the world should not be left without the Saints, who are men of light and the salt of the earth. Instead, He prays for the safekeeping of His holy ones and that they may always remain untouched by the malice of the evil one, avoiding the assault of temptations through the power of His Omnipotent Father.

What, then, is His prayer, after that He has shown that the disciples are hated by those who are fast bound by the evil things of the world? I pray not, He saith, that Thou shouldest take them from the world, but that Thou shouldest keep them from the evil one. For Christ does not wish them to be quit of human affairs, or to be rid of life in the body, when they have not yet finished the course of their apostleship, or distinguished themselves by the virtues of a godly life; but he wishes them, after they have lived their lives in the company of men in the world, and have guided the footsteps of those who are His to a state of life well pleasing to God, then at last, with the glory they have achieved, to be carried into the heavenly city, and to dwell with the company of the holy angels. We find, moreover, one of the Saints approaching the God Who loves virtue with the cry: Take me not away in the midst of my days; for pious souls cannot, without a pang, put off the garment of the flesh before they have perfected their life in holiness above their fellows. Therefore also the Law of Moses, teaching us that sinners are visited as in wrath, and by way of penalty, with premature death, often reiterates the warning to stand aloof from evil, that thou diest not before thy time. Besides, if the Saints chose to keep themselves apart from our daily life, it would infer no small loss to those who are unstable in the faith; nay, they could in nowise be guided in the way of righteousness, without the aid of those who are able to lead them therein. Paul knew this when he said, To depart and be with Christ is far better for me, yet to abide in the flesh is more needful for your sake. Christ, therefore, in His care for the salvation of the uninstructed, says that those who are in the world ought not to be left desolate without the Saints, who are men of light, and the salt of the earth; but prays rather for the safe keeping of His holy ones, and that they may be ever untouched by the malice of the evil one, shunning the assault of temptations by the power of His Omnipotent Father.

We must also note that He calls the Word that is His and came from Him—I mean the Gospel—the Word of God the Father, showing that He is not separate from the Father but consubstantial with Him. For we find in the writings of the Evangelists that the Jewish people were amazed at Him because He taught them as one having authority, and not as their scribes. For the scribes were seen to apply the teaching of the Law in every case in their speeches to them, while our Lord Jesus Christ did not at all slavishly follow the types foreshadowed in those writings. Instead, illuminating His own Word by divine power, He declared: "It was said to those of old time, You shall not commit adultery, but I say to you, You shall not covet"—even though the Law expressly says, concerning the statutes of God, that no one should add to them or take away from them. But Christ took away from them and also added to them, changing the type into truth. Therefore He cannot be counted among those under the Law, that is, among creatures, for on whomever nature has placed the mark of slavery, on him is imposed the necessity of being under the Law. Christ, then, represented His own Word as the Word of the Father. For He is the Word that is in the Father and proceeds from Him, and that declares the Will of the Godhead—I mean the only true Godhead which is in the Father, Son, and Holy Spirit.

We must also remark that He calls the Word, which is His, and came forth from Him—-I mean the Gospel—–the Word of God the Father, showing that He is not separate from the Father, but Consubstantial with Him. For we shall find in the writings of the Evangelists that the people of the Jews were amazed at Him, because He taught them as one having authority, and not as their Scribes. For these latter were seen to apply the teaching of the Law in every case in their discourses to them; while our Lord Jesus Christ did not at all follow slavishly the types shadowed forth in those writings, but, illumining His own Word by Divine power, exclaimed: It was said to them of old time, Thou shalt not commit adultery: but I say unto you, Thou shalt not covet; though the Law expressly says, with reference to the statutes of God, that none should add thereto or take away therefrom: but Christ took away from, and also added unto them, changing the type into truth. Therefore He cannot be reckoned among those under the Law, that is, among creatures; for on whomsoever Nature has put the brand of slavery, on him is imposed the necessity of being under the Law. Christ, then, represented His own Word as the Word of the Father. For He is the Word That is in the Father and proceedeth from Him, and That enunciates the Will of the Godhead—-I mean the only true Godhead Which is in the Father, Son, and Holy Spirit.

By these words He once again shows us and makes clear the reason why He must ascend to God the Father, and why this is fitting for Him while He is still our Mediator and High Priest and Advocate, according to Holy Scripture. He shows us that it is so that, whenever we experience failure or stray from the right path in thought or action, or are attacked by unexpected dangers or battered by the storm of the devil's hatred, He may approach His Father on our behalf in His proper role as Mediator, and together with Him grant good gifts to those who are worthy. For this would be fitting for Him to do, since He is God by physis. So He says: Father, those who have received Your Word through Me display My likeness in themselves and are conformed to the pattern of Your own Son. Like Him, they pass safely through the ocean of the world's wickedness and have shown themselves foreigners and strangers to the love of pleasure in this life and every kind of vice. Therefore keep them in Your truth, for perfect purity belongs to Christ by nature. For He is truly God and cannot be subject to sin or tolerate it, but is rather the source of all goodness and the beauty of holiness. For the Divine physis that rules over all can do nothing except what is truly suitable and belongs to it. And the holy disciples—I mean all who believe in Him—cannot display purity unspotted by the wickedness of this world except through forgiveness and grace from above, which removes the defilement of previous offenses and the accusing sins of their past lives. Furthermore, this grace gives them the glory of a life of sanctification, though their perseverance in it is not without struggle, as Paul wisely teaches us, saying: Therefore let him who thinks he stands take heed lest he fall. For our life is lived on the deep sea, and we are tossed by various storms, since the devil tempts without ceasing and continually attacks and tries to defile, if he can, even those who have already been made pure by the cunning devices of malice. For his food is well chosen, as the prophet says. Having therefore testified of His disciples that their life was outside the world and that they were conformed to the likeness of His own essential purity, He proceeds to pray to His Father to keep them. It is almost as if He said: O Holy Father, if they were in the world—that is, if they lived the life that is honored in this world—if they sowed the seed of earthly and temporary pleasure in their hearts and stamped on themselves the foul image of the evil one, he would not have attacked them with temptation or armed himself against his own children, for he would have seen in them the likeness of his own inherent wickedness. But since they, following after Me, scorn the deceitfulness of this world and are outside the world, and moreover in their conduct clearly display the mark of My incomparable holiness, and because of this have Satan, who is always complaining against the saints, as their bitter enemy, always lying in wait for them—therefore I necessarily want them to be in Your safe keeping. And to be in Your safe keeping is not to be far from Your truth, that is, from Me. For I am by physis Your truth, O Father, the Essential, True, and Living Word.

By these words He indicates once more, and makes clear to us, the reason why He requires to ascend to God the Father, and why so to do becomes Him, while He is still our Mediator, and High Priest, and Advocate, according to the Holy Scripture; and shows us that it is in order that, if at any time we encounter failure, or miss the straight path in thought or action, or are assailed by unexpected perils or buffeted by the tempest of the devil's malice, He may approach His Father on our behalf in His appropriate character as Mediator; and join with Him in granting good gifts to those who are worthy. For it would well become Him so to do, as He is God by Nature. Those then, He says, who have received Thy Word, O Father, through Me, show forth My Likeness in themselves and are conformed to the pattern of Thine own Son, who, like Him, pass unscathed through the ocean of the world's wickedness, and have shown themselves foreigners and strangers to the love of pleasure in this life, and every kind of vice. Therefore keep them in Thy truth, for exceeding purity is inherent in Christ. For He is truly God, and cannot be subject to sin nor endure it, but is rather the fountain of all goodness, and the beauty of holiness. For the Divine Nature, that ruleth over all, can do nothing but what is in truth suitable and belongeth thereto. And the holy disciples, I mean all who believe on Him, cannot otherwise exhibit purity unspotted by the wickedness of this world than by means of forgiveness and grace from above, which putteth away the defilement of previous offences and the accusing sins of their past lives; and, further, conferring on them the glory of a life of sanctification, though their continuance therein be not free from conflict, as Paul wisely teaches us, saying: Wherefore let him that thinketh he standeth take heed lest he fall. For our life is cast upon the deep, and we are tossed by divers storms, as the devil tempts without ceasing, and continually assails and strives to defile if he can, by the insidious inventions of malice, even those who have been already made pure. For his meat is well chosen, as the prophet says. Having then borne witness to His disciples that their life was out of the world, and that they were conformed to the likeness of His own essential purity, He proceeds to pray to His Father to keep them. It is almost as though He said: O Holy Father, if they were in the world—-that is, if they lived the life that has honour in this world—-if, sowing the seed of earthly and temporary pleasure in their hearts, they imprinted on themselves the foul image of the evil one, would not have attacked them with temptation, nor have armed himself against his own children, for he would have in them the likeness of his own inherent wickedness. But since they, following after Me, laugh to scorn the deceitfulness of this world, and are out of the world, and, moreover, in their conduct show most clearly the impress of My incomparable holiness, and on that account have Satan, who is ever murmuring against the Saints, for their bitter foe, ever lying in wait for them; therefore of necessity I desire them to be in Thy safe keeping. And to be in Thy safe keeping is not to be far from Thy truth, that is, from Me. For I am by Nature Thy truth, O Father, the Essential, True, and Living Word.

We should understand that this is what He considers right to say. Notice how in practically all His sayings, He weaves His own Person into whatever action the Father is performing, and places Himself entirely alongside Him, probably wanting to demonstrate how true this statement is: All things were made by Him; and without Him was not anything made. In the earlier passage, He briefly asked His Father to keep the disciples in the Name that had been given to Himself. Here, however, He wants His prayer for them to be fulfilled in the Father's truth. What does this mean, then? What does the change in wording indicate? Is it meant to show that the Father's work, carried out through Him in mercy toward the Saints, is not uniform? In the first passage, when He says that His disciples should be kept in the Father's Name—that is, in the glory and power of His Godhead, so they would be beyond the enemy's reach—He declares that help is given to the Saints in whatever happens to them, in the hidden manner that Christ revealed to His disciples at the right time when He said: Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat: but I made supplication for thee, that thy faith fail not. Many of God's dealings with us are secret, with Christ caring for each person's life and covering us like a shield. But here, when He says Keep them in the truth, He clearly means their being led through revelation of the truth to grasp it. No one can reach knowledge of truth without the Spirit's light, nor can anyone, humanly speaking, work out an accurate understanding of the Divine doctrines on their own. The mysteries of Holy Scripture exceed our understanding, and it is a glorious blessing to have even a moderate knowledge about Christ.

We must suppose that this is what He thinks right to say. See how, in all His sayings, so to speak, He insinuates His own Person into the action of the Father, whatever that action has reference to, and puts Himself altogether side by side with Him, wishing probably to show how true the statement is: All things were made by Him; and without Him was not anything made. In the previous passage, indeed, He briefly besought His Father to keep the disciples in the Name which had been given unto Himself. In this, however, He desires His prayer on their behalf to be fulfilled in the truth of the Father. What, then, does this mean; or what does the change in the language signify? Is it meant to show that the working of the Father, shown through Him in mercy to the Saints, is not uniform? For in the first passage, when He says that His disciples ought to be kept in the Name of the Father, that is to say, in the glory and power of His Godhead, so that they should be out of the power of the enemy, He declares that aid is vouchsafed to the Saints in whatever happens unto them, after the secret fashion that Christ at the proper season revealed to His disciples when He said: Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat: but I made supplication for thee, that thy fail not. For many of God's dealings concerning us are in secret, Christ taking thought for the life of each of us, and covering us as with a shield. But here, when He says Keep them in the truth, He signifies clearly their being led by revelation of the truth to apprehend it. For no man can attain to the knowledge of truth without the light of the Spirit, nor can he at all, humanly speaking, work out for himself an accurate comprehension of the Divine doctrines. For the mysteries of Holy Writ exceed our understanding, and glorious is the blessing of having even a moderate knowledge concerning Christ.

The blessed Peter, when he confessed that the Lord was truly the Son of the living God, heard these words: Blessed are you, Simon Bar-jona; for flesh and blood has not revealed this to you, but My Father Who is in heaven. For He reveals His Son, Who is truth, to the Saints, and does not allow Satan to lead the minds of His believers astray into false knowledge. Relying on Satan, Hymenaeus and Alexander made shipwreck concerning the faith in their time, rejecting the true doctrine of the faith. Therefore, our safe keeping by the Father in the Name of God and in truth is of great value for continuing rightly on the straight path of thought and action, so that we may not fail to make our light shine forth in action, nor stray far from the doctrines of true holiness by turning aside to folly. And this can easily be our lot if we are seen to be out of the world while not denying our birth in the world. For we are all formed from the dust of the earth, as Scripture says, but by the quality of our deeds we free ourselves from life in the world. For while they walk upon earth, those who love conformity with Christ are citizens of heaven.

The blessed Peter, moreover, when he confessed that the Lord was in truth the Son of the living God, heard the words: Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but My Father Which is in heaven. For He reveals to the Saints His Son, Who is truth, and does not allow Satan to lead the mind of His believers astray to false knowledge; relying on whom, in their season, Hymenaeus and Alexander have made shipwreck concerning the faith, rejecting the true doctrine of the faith. Of great avail, then, towards a right continuance in the straight path of thought and action, is our safe keeping by the Father in the Name of God and in truth; that we may not fail in making our light shine forth in action, nor, by turning aside to folly, stray far away from the doctrines of true holiness. And this may easily be our lot, if we are seen to be out of the world while not disavowing our birth in the world; for of the dust of the earth are we all framed, as the Scripture saith, but by the quality of our deeds we rid ourselves of life in the world. For while they walk upon earth, those who love conformity with Christ are citizens of heaven.

We must also note that He very appropriately calls the Father holy here, almost as if reminding Him that, since He is holy, He takes pleasure in those who are holy. And all people are holy who are seen to be unspotted by the world, and who are by nature in Christ, adopted in the Father's likeness, and chosen to be His disciples through the sanctification that comes according to grace and through the light and goodness of their lives. For in this way a person may be conformed to the Image of God, which transcends the world.

We must also remark that He very appropriately here calls the Father holy, almost, as it were, reminding Him that, as He is holy, He takes pleasure in those that are holy. And all men are holy, whosoever are seen to be unspotted by the world, and whosoever are by nature in Christ, in the Father's likeness adopted, and chosen to be His disciples by the sanctification according to grace, and the light and goodness of their lives. For a man may thus be conformed to the Image of God, Which transcends the world.

As You sent Me into the world, so I also sent them into the world. And for their sake I sanctify Myself, so that they too may be sanctified in truth.

18, 19 As Thou didst send Me into the world, even so sent I them into the world. And for their sakes I sanctify Myself, that they themselves also may be sanctified in truth.

After giving the Father the name "Holy" here in a special way, and praying that the disciples might be kept in the truth—that is, in His Spirit (for the Spirit is the truth, as John says, just as He is also the Spirit of truth, meaning the Spirit of the Only-begotten Himself)—He declares that He sent them into the world in the same way as His own mission. For Jesus is the Apostle and High Priest of our confession, as Paul says, in the character appropriate to His Manhood and by the way of His humiliation. He says, then, that the disciples, having been prepared once and for all, completely need sanctification by the Holy Father, who implants the Holy Spirit in them through the Son. For in truth, the disciples of the Savior would never have become so illustrious as to be the torchbearers of the whole world, nor would they have withstood the assault of their enemies' temptations or the terrible attacks of the devil, if they had not had their minds strengthened by communion with the Spirit. They would not have been continually enabled to accomplish a command unheard of before and beyond mere human power, nor would they have been constantly led by the Spirit's light, without effort, to perfect knowledge of the inspired writings and the holy doctrines of the Church. Furthermore, the Savior, after His resurrection from the dead, was assembled together with them, as is recorded. While commanding them to preach grace through faith throughout the whole world, He instructed them not to leave Jerusalem but to wait for the promise of the Father, which they had heard from Him as well as through the mouth of the holy prophets. For "it shall come to pass in those days," says the Lord, "that I will pour out My Spirit upon all flesh." And the Savior Himself plainly declared that His Holy Spirit would be poured out upon them in these words: "I have yet many things to say to you, but you cannot bear them now. However, when He, the Spirit of Truth, comes, He shall guide you into all truth." And again: "I will pray the Father, and He shall give you another Comforter." For the Spirit belongs to God the Father and no less also to the Son Himself—not as distinct Entities, or as though He existed in Either divisibly. Rather, since the Son by nature proceeds from the Father and is in Him (being the true Offspring of His Essence), the Spirit—which is the Father's by nature—is brought down to men. He is poured out from the Father but conveyed to the creature through the Son Himself, not merely ministerially or in the manner of a servant, but, as I just said, proceeding from the very Substance of God the Father. He is poured out on those worthy to receive Him through the Word, which is Consubstantial with and proceeded from Him, and so proceeded as to have a self-dependent being, and ever remains in Him—at the same time in unity and also, as it were, with an individual existence. For we maintain that the Son has an independent existence but still remains in His Father and has in Himself the One who begot Him. We also maintain that the Spirit of the Father is indeed the Spirit of the Son, and that when the Father sends or promises to distribute the Spirit to the Saints, the Son also gives the Spirit to them as His own, because of His identity in Substance with the Father. That the Father works in every respect through Him, He Himself has very clearly shown us in these words: "It is expedient for you that I go away, for if I do not go away the Comforter cannot come to you; but when I depart I will send Him to you." And again: "I will pray the Father, and He shall give you another Comforter." Clearly here He promises to send us the Comforter.

After giving the Father here especially the name of Holy, and praying that the disciples might be kept in the truth, that is, in His Spirit (for the Spirit is the truth, as John says, as He is also the Spirit of truth, that is, of the Only-begotten Himself), He declares that He sent them into the world after the fashion of His own mission; for Jesus is the Apostle and High Priest of our confession, as Paul says, in the appropriate character of His Manhood, and by the way of His humiliation. He says, then, that the disciples, after having been once for all thereto prepared, stand wholly in need of sanctification by the Holy Father, Who implanteth in them the Holy Spirit through the Son. For in truth the disciples of the Saviour would never have become so illustrious as to be the torchbearers of the whole world, nor would they have withstood the brunt of the temptations of their enemies, nor the terrible assaults of the devil, had they not had their minds fortified by communion with the Spirit; and had they not been continually thereby enabled to accomplish a bidding unheard of before and passing mere human power; and had they not been ever led by the light of the Spirit, without effort, to a perfect knowledge of the inspired writings and the holy doctrines of the Church. Furthermore, the Saviour, being assembled together with them after His resurrection from the dead, as is recorded, and bidding them preach grace through faith throughout the whole world, charged them not to depart from Jerusalem, but to wait for the promise of the Father, which they had heard of Him as well as by the mouth of the holy prophets. For it shall come to pass in those days, saith the Lord, that I will pour out My Spirit upon all flesh. And the Saviour Himself plainly declared that His Holy Spirit would be shed forth upon them, in the words: I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when He, the Spirit of Truth, is come, He shall guide you into all truth; and again: I will pray the Father, and He shall give you another Comforter. For the Spirit belongeth unto God the Father, and none the less also unto the Son Himself, not as distinct Entities, or as though He was inherent or existed in Either divisibly; but, inasmuch as the Son by Nature proceeds from the Father and is in Him (being the true Offspring of His Essence), the Spirit—-Which is the Father's by Nature—-is brought down to men; shed forth indeed from the Father, but through the Son Himself conveyed to the creature; not merely ministerially or in the manner of a servant, but, as I said just now, proceeding from the Substance Itself of God the Father; and shed forth on those worthy to receive Him through the Word, Which is Consubstantial with and proceeded from Him, and so proceeded as to have a self-dependent being, and ever abideth in Him, at the same time in unity, and also, as it were, with an individual existence. For we maintain that the Son has an independent existence, but still inheres in His Father, and has in Himself Him that begat Him; and that the Spirit of the Father is indeed the Spirit of the Son; and that, when the Father sends or promises to distribute the Spirit to the Saints, the Son also vouchsafes the Spirit to them as His own, because of His identity in Substance with the Father. And that the Father works in every respect through Him He has Himself very clearly pointed out to us in the words: It is expedient for you that I go away: for if I go not away the Comforter cannot come unto you; but when I depart I will send Him unto you. And again: I will pray the Father, and He shall give you another Comforter. Plainly here He promises to send us the Comforter.

Since the disciples, who respect my sayings, have been sent forth on their mission in the world just as I myself was, keep them, Holy Father, in your truth—that is, in your Word, in which and through which the Spirit who sanctifies both exists and proceeds. And what is the Savior's purpose in saying this? He asked the Father that the sanctification which comes in and through the Spirit be given to us, and he desires that what was in us at the first age of the world and at the beginning of creation by the gift of God be brought back to life anew. We say this because the Only-begotten is our Mediator and fulfills the role of Advocate for us before our Father who is in heaven. But so that we may clear our explanation of all obscurity and make the meaning of what is said clear to our readers, let us say a few words about the creation of the first man.

Since, then, the disciples, who respect My sayings, have been sent forth on their mission in the world, even as I myself, keep them, Holy Father, in Thy truth; that is, in Thy Word, in Which, and through Which, the Spirit Which sanctifies is and proceeds. And what is the Saviour's aim in saying this? He besought the Father for that sanctification which is in and through the Spirit to be given to ourselves; and He desires that which was in us at the first age of the world, and at the beginning of creation by gift of God, to be quickened anew into life. This we say, because the Only-begotten is our Mediator, and fulfils the part of Advocate for us before our Father Which is in heaven. But that we may free our explanation from all obscurity, and make the meaning of what is said clear to our hearers, let us say a few words about the creation of the first man.

The inspired Moses said that God took dust from the earth and formed man from it. He then tells us how life was given to the body after it was perfectly joined together. God breathed, he says, into his nostrils the breath of life. This indicates that life was not given to man without sanctification by the Spirit, nor was it completely devoid or lacking in the Divine Nature. For nothing with such a lowly origin could have been created in the Image of the Most High unless it had received, through the Spirit shaping it, so to speak, a beautiful form by the Will of God. Since His Spirit is a perfect Likeness of the ousia of the Only-begotten, according to Paul's words—"For whom He foreknew, He also predestined to be conformed to the Image of His Son"—He makes those in whom He dwells to be conformed to the Image of the Father, that is, the Son. In this way all thoughts are lifted up through the Son to the Father, from Whom He proceeds by the Spirit. Therefore, He desires human nature to be renewed and shaped anew, as it were, into its original likeness through communion with the Spirit. In this way, by putting on that original grace and being shaped anew into conformity with Him, we may be able to overcome the sin that reigns in this world. We may simply hold fast to the love of God, striving with all our strength after whatever things are good, and raising our minds above fleshly desires, we may keep the beauty of His Image implanted in us unspoiled. For this is spiritual life, and this is the meaning of worship in the Spirit.

The inspired Moses said concerning him, that God took dust from the earth and formed man of it. He then goes on to tell the manner in which, after the body was perfectly joined together, life was given to it. He breathed, he says, into his nostrils the breath of life; signifying that not without sanctification by the Spirit was life given to man, nor yet was it wholly devoid or barren of the Divine Nature. For never could anything, which had so base an origin, have been seen to be created in the Image of the Most High, had it not taken and received, through the Spirit moulding it, so to speak, a fair mask, by the Will of God. For as His Spirit is a perfect Likeness of the Substance of the Only-begotten, according to the saying of Paul: For whom He foreknew, He also fore-ordained to be conformed to the Image of His Son, He maketh those in whom He abides to be conformed to the Image of the Father, that is, the Son; and thus all thoughts are uplifted through the Son to the Father, from Whom He proceeds by the Spirit. He desires, therefore, the nature of man to be renewed, and moulded anew, as it were, into its original likeness, by communion with the Spirit; in order that, putting on that pristine grace, and being shaped anew into conformity with Him, we may be found able to prevail over the sin that reigns in this world, and may simply cling to the love of God, striving with all our might after whatsoever things be good, and, lifting our minds above fleshly lusts, may keep the beauty of His Image implanted in ourselves unspoiled. For this is spiritual life, and this is the meaning of worship in the Spirit.

To sum up the whole matter briefly, Christ brought back to us humanity's ancient gift—that is, sanctification through the Spirit and communion with the Divine Nature—with His disciples being the first to receive it. The saying is true that the farmer who works must be the first to share in the fruit. But so that He might have the preeminence in this as well (for it was fitting that He, being one among many brothers and still human just as we are, should through His likeness to us be seen as—and actually be—the Beginning, the Gate, and the Way of every good thing for us), He is moved to add what follows, namely the words: For their sakes I sanctify Myself.

And if we may sum up in brief the whole matter, Christ called down upon us the ancient gift of humanity, that is, sanctification through the Spirit and communion with the Divine Nature, His disciples being the first to receive it; for the saying is true, that the husbandman that laboureth must be the first to partake of the fruits. But that He might herein also indeed have the preeminence (for it was meet that He, being, as it were, one of many brethren, and still Man even as we are men, should, through being in our likeness, be seen to be and in fact be the Beginning, and the Gate, and the Way, of every good thing for us), He is impelled to add what follows, namely, the words: For their sakes I sanctify Myself.

This statement is hard to explain and difficult to understand. Still, the Word who makes all things clear and brings deep things out of darkness will reveal even this mystery to us. Anything that someone brings to God as an offering or gift, as something sacred to Him, is said to be sanctified according to the custom of the Law—for example, every firstborn child who opens the womb among the children of Israel. For God said to the good Moses, "Sanctify to Me all the firstborn, whatever opens the womb"—that is, offer and dedicate and set apart as holy. We certainly do not claim, nor would we accept anyone's suggestion, that God commanded Moses to impose the sanctification of the Spirit on anyone, for the nature of created beings does not reach the ability to perform any such act. That ability belongs to and can only be attributed to God alone. Moreover, when He wanted to appoint the elders to serve alongside him, He did not tell Moses himself to impose sanctification on those who were selected. Instead, He clearly said that He would take some of the Spirit that was upon him and place It upon each of those who were called. For the power to sanctify by communion with the Spirit belongs only to the physis of the Ruler of the Universe. And what the meaning of sanctification is—at least as far as the customs of the Law are concerned—the saying of Solomon will make quite clear to us: "It is a snare to a man hastily to sanctify anything that is his, for after he has made his vow repentance comes."

And, indeed, the saying is hard to explain and difficult to understand. Still, the Word Which maketh all things clear, and discovereth deep things out of darkness, will reveal to us even this mystery. That which is brought by any one to God by way of an offering or gift, as sacred to Him, is said to be sanctified according to the custom of the Law; as, for example, every firstborn child that opens the womb among the children of Israel. For sanctify unto Me all the firstborn, whatsoever openeth the womb, God said to the good Moses; that is, offer and dedicate and set down as holy. We do not indeed assert, nor would we listen to any one's suggestion, that God bade Moses impose on any the sanctification of the Spirit, for the stature of created beings attains not unto ability to perform any such act, but it is adapted and can be ascribed to God only. Moreover, when He wished to appoint to office the elders together with Him, He did not bid Moses himself impose sanctification upon those who were selected; but, instead, plainly said that He would take of the Spirit That was upon him and would put It upon each of those who were called. For the power of sanctifying by communion with the Spirit belongs only to the Nature of the Ruler of the Universe; and what the meaning of sanctification is, I mean so far as the customs of the Law are concerned, the saying of Solomon will make quite clear to us: It is a snare to a man hastily to sanctify anything that is his, for after he has made his vow repentance cometh.

Since this is what sanctification means—in terms of the custom of offering and setting apart—we say that the Son sanctified Himself for us in this sense. He brought Himself as a victim and holy sacrifice to God the Father, reconciling the world to Himself and bringing into kinship with Him that which had fallen away from it, namely the human race. He is our peace, according to Scripture. Our reconciliation to God could not have been accomplished through Christ who saves us in any other way than by communion in the Spirit and sanctification. What binds us together and, so to speak, unites us with God is the Holy Spirit. If we receive Him, we are proved to be sharers and partakers in the divine physis, and we welcome the Father Himself into our hearts through the Son and in the Son. Further, the wise John writes to us about Him: "By this we know that we abide in Him and He in us, because He has given us of His Spirit." And what does Paul also say? "Because you are sons, God sent forth the Spirit of His Son into your hearts, crying, 'Abba, Father'"—as if, had we remained without partaking of the Spirit, we could never at all have known that God was in us; and if we had not been enriched with the Spirit who puts us in the rank of sons, we would never have been sons of God at all. How then could we have received, or how could we have been shown to be partakers in, the divine physis, if God had not been in us, nor we been joined to Him through being called to communion with the Spirit? But now we are both partakers and sharers in the ousia that transcends the universe, and have become temples of God. The Only-begotten sanctified Himself for our sins—that is, He offered Himself up and brought Himself as a holy sacrifice for a sweet-smelling fragrance to God the Father—so that, while He as God came between and hedged off and built a wall of partition between human nature and sin, nothing might prevent us from being able to have access to God and close fellowship with Him through communion—that is, with the Holy Spirit—molding us anew to righteousness and sanctification and the original likeness of man. If sin separates and severs man from God, surely righteousness will be a bond of union and will somehow set us beside God Himself with nothing to divide us. We have been justified through faith in Christ, who was delivered up for our trespasses, according to Scripture, and was raised for our justification. In Him, as in the firstfruits of the race, the nature of man was wholly reformed into newness of life, and ascending, as it were, to its own first beginning, was molded anew into sanctification. "Sanctify them, O Father, in Your truth"—that is, in Me, for Your Word is truth, that is, I once more. "For I sanctified Myself for them"—that is, I brought Myself as an offering, one dying for many, so that I might reform them into newness of life, and so that they might be sanctified in truth, that is, in Me.

Since, then, this is what sanctification is, so far as the custom of offering and setting apart is concerned, we say that the Son sanctified Himself for us in this sense. For He brought Himself as a Victim and holy Sacrifice to God the Father, reconciling the world unto Himself, and bringing into kinship with Him that which had fallen away therefrom, that is, the race of man. For He is our Peace, according to the Scripture. And, indeed, our reconciliation to God could no otherwise have been accomplished through Christ that saveth us than by communion in the Spirit and sanctification. For that which knits us together, and, as it were, unites us with God, is the Holy Spirit; Which if we receive, we are proved sharers and partakers in the Divine Nature, and we admit the Father Himself into our hearts, through the Son and in the Son. Further, the wise John writes for us concerning Him: Hereby know we that we abide in Him, and He in us, because He has given us of His Spirit. And what does Paul also say? And because ye are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father, as, if we had chanced to remain without partaking of the Spirit, we could never at all have known that God was in us; and, if we had not been enriched with the Spirit that puts us into the rank of sons, we should never have been at all the sons of God. How, then, should we have had added to us, or how should we have been shown to be partakers in, Divine Nature, if God had not been in us, nor we been joined to Him through having been called to communion with the Spirit? But now are we both partakers and sharers in the Substance That transcends the universe, and are become temples of God. For the Only-begotten sanctified Himself for our sins; that is, offered Himself up, and brought Himself as a holy Sacrifice for a sweet-smelling savour to God the Father; that, while He as God came between and hedged off and built a wall of partition between human nature and sin, nothing might hinder our being able to have access to God, and have close fellowship with Him, through communion, that is, with the Holy Spirit, moulding us anew to righteousness and sanctification and the original likeness of man. For if sin sunders and dissevers man from God, surely righteousness will be a bond of union, and will somehow set us by the side of God Himself, with nothing to part us. We have been justified through faith in Christ, Who was delivered up for our trespasses, according to the Scripture, and was raised for our justification. For in Him, as in the first-fruits of the race, the nature of man was wholly reformed into newness of life, and ascending, as it were, to its own first beginning, was moulded anew into sanctification. Sanctify them, He says, O Father, in Thy truth; that is, in Me, for Thy Word is truth; that is, I once more. For I sanctified Myself for them; that is, brought Myself as an offering, One dying for many, that I might reform them into newness of life, and that they might be sanctified in truth, that is. in Me.

Now that we have explained the previous discussion and understood it in the sense we have just set forth, we should not hesitate to pursue another investigation. For being very eager to search out the meaning of difficult passages in Scripture must, I think, bring much honor both to those who have this desire and also to those who listen to them attentively. Our Lord Jesus Christ, then, said that He sanctified Himself for our sake, so that we also may be sanctified in truth. Let us, then, holding to the doctrines of the Church and not departing from the right rule of faith, carefully consider as far as we can in what sense He is sanctified, being Himself holy by physis, so that we may also be sanctified. We say, then, that the Only-begotten, being by physis God, and in the form of God the Father, and in equality with Him, emptied Himself according to Scripture and became Man born of a woman, receiving all the properties of human nature, sin only excepted, and in an unspeakable way uniting Himself to our nature by His own free will. He did this so that He might in Himself first, and through Himself, regenerate it into that glory which it had in the beginning, and so that He, having proved Himself the second Adam—that is, a heavenly Man—and being found first of all, and the firstfruits of those who are built up into newness of life, in incorruption, and in righteousness and the sanctification which is through the Spirit, might from then on send good gifts through Himself to the whole human race. For this reason, though He is Life by physis, He became as one dead, so that, having destroyed the power of death in us, He might remake us into His own life. And being Himself the righteousness of God the Father, He became sin for us. For, according to the saying of the Prophet, He Himself bears our sins, and He was counted together with us among transgressors, so that He might justify us through Himself, tearing up the bond that was against us and nailing it to His cross, according to Scripture. Being also Himself by physis holy as God, and granting to the whole creation participation in the Holy Spirit for their continuance and stability and sanctification, He is sanctified on our account in the Holy Spirit—with no one else sanctifying Him, but rather He Himself working for Himself toward the sanctification of His own Flesh. For He receives His own Spirit and partakes of it insofar as He was Man, and indeed gives it to Himself as God. And He did this for our sake, not for His own, so that, originating in Him first, the grace of sanctification might from then on reach all of humanity. Just as by Adam's transgression and disobedience, as in the founder of the race, human nature was condemned to die by the fault of one man—the first of men hearing the sentence, "Dust you are, and to dust you shall return"—in the same way, I think, through the obedience and righteousness of Christ, insofar as He became under the Law, though as God He was Himself the Lawgiver, the blessing and the life-giving power of the Spirit might be extended to all people universally. For the Spirit reforms into incorruption that which was corrupted by sin, and fashions into newness of life that which was obsolete through apathy and heading toward decay.

Now that the foregoing speech has been explained, and understood in the sense we have just given out, we shall not be slack to enter on another investigation. For to be very zealous in searching out the meaning of difficult passages in Scripture, must, I think, reflect much honour both on those who have this desire, and also on those who listen to them attentively. Our Lord Jesus Christ, then, said that He sanctified Himself for our sakes, that we also may be sanctified in truth. In what sense He is sanctified, being Himself by Nature holy, in order that we may be sanctified also, let us then, adhering to the doctrines of the Church, and not starting aside from the right rule of faith, so far as we can, carefully consider. We say, then, that the Only-begotten, being by Nature God, and in the form of God the Father, and in equality with Him, emptied Himself according to the Scripture, and became Man born of a woman, receiving all the properties of man's nature, sin only excepted, and in an unspeakable way uniting Himself to our nature by His own free will, in order that He might in Himself first, and through Himself, regenerate it into that glory which it had at the beginning; and that He, having proved Himself the second Adam, that is, a heavenly Man, and being found first of all, and the firstfruits of those who are built up into newness of life, in incorruption that is, and in righteousness and the sanctification which is through the Spirit, He might henceforth through Himself send good gifts to the whole race. For this cause, though He is Life by Nature, He became as one dead; that, having destroyed the power of death in us, He might mould us anew into His own life; and being Himself the righteousness of God the Father, He became sin for us. For, according to the saying of the Prophet, He Himself beareth our sins, and He was counted together with us among transgressors, that He might justify us through Himself, rending the bond that was against us, and nailing it to His cross, according to the Scripture. Being also Himself by Nature holy as God, and granting to the whole creation participation in the Holy Spirit, to their continuance and stablishing and sanctification, He is sanctified on our account in the Holy-Spirit; no one else sanctifying Him, but rather He Himself working for Himself to the sanctification of His own Flesh. For He receiveth His own Spirit, and partakes of It in so far as He was Man; yea, and giveth it unto Himself as God. And He did this for our sakes, not for His own, that, originating in Him first, the grace of sanctification might henceforth reach even unto all mankind. Just as by Adam's transgression and disobedience, as in the founder of the race, human nature was doomed to die by the fault of one man, the first of men hearing the sentence, Dust thou art, and unto dust shalt thou return; in the same way, I think, through the obedience and righteousness of Christ, in so far as He became under the Law, though as God He was Himself the Lawgiver, the Eucharist and the quickening power of the Spirit might be extended unto men universally. For the Spirit reforms into incorruption that which was by sin corrupted, and fashions into newness of life that which was obsolete through apathy, and verging to decay.

But perhaps you will ask: How, then, was He who is holy by physis (nature) sanctified, and that through participation? And in what sense does He who grants His own Spirit to all who are worthy to receive it—both those in heaven and those on earth—do Himself this service? Such things are indeed hard to fathom or comprehend, and difficult to explain when you consider the Word who proceeded from God as still lacking, or only partially endowed with, the humanity that was sanctified. But when you think with wonder on His incomprehensible Incarnation and union with the flesh, and have present before your minds the true God now become Man, just as we are men, you will no longer be surprised. Rather, putting aside all mental confusion, and keeping before your thoughts the Son who is at the same time God and Man, you will not think that the proper attributes of humanity ought to be discarded, even though they are merged in the prosopon (person) of One who is the Son by physis, I mean Christ. For do we not think, for example, that death is foreign to the physis of the all-quickening Word?

But perhaps you will ask, How, then, was He That is holy by Nature sanctified, and that through participation? And in what sense does He Who granteth His own Spirit to all who are worthy to receive it, both those, I mean, in heaven and those on earth, do Himself this service? Such things are indeed hard to fathom or comprehend, and difficult to explain, when you consider the Word That proceeded from God as still devoid of, or as only partially endued with, the humanity so sanctified; but when you think with wonder on His incomprehensible Incarnation and union with the flesh, and have present before your minds the true God now become Man, even as we are men, you will no longer be surprised; but, putting off all perplexity of mind, and having before your thoughts the Son Who is at the same time God and Man, you will not think that the proper attributes of humanity ought to be cast aside, even though they be merged in the Person of One Who is the Son by Nature, I mean Christ. For do we not think, for example, that death is foreign to the Nature of the all-quickening Word?

Still, you might say, He endured death in the flesh; for the body is mortal, and therefore is said to die, since His own Body died.

Still, you will say, He endured death in the flesh; for the body is mortal, and therefore is said to die, for His own Body died.

You are quite right in your thinking, and you speak well. In truth, in His plan for our redemption, He did give up His Body to die, and then He infused His own life into it again. He did not rescue Himself from the bonds of death by the power He actually possesses as God. He came among us and became Man, not for His own sake, but rather He prepared the way, through Himself and in Himself, for human nature to escape from death and return to its original incorruption. Let us then, by following a similar line of reasoning, figure out the manner of His sanctification. Can we really maintain that the body, which is made of earth, is holy by the law of its own nature, even if it does not receive sanctification from God, Who is by Nature holy? How could that be? What difference would there then be any longer between earthly flesh and that Substance which is holy and pure? And if it is true to say that all rational creatures, and in general everything that has been called into being and ranks among created things, do not enjoy sanctification as the fruit of their own nature, but instead borrow grace from That which is by Nature holy, would it not be completely absurd to think that the flesh had no need of God, Who is able to sanctify all things? Since, then, the flesh is not holy by itself, it was therefore sanctified, even in the case of Christ—the Word that dwelt in it sanctifying His own Temple through the Holy Spirit, and changing it into a living instrument of His own Nature. For the Body of Christ is for this reason holy and pure, being, in accordance with what I just said, in a bodily sense, as Paul says, the Temple of the Word united with it. Therefore the Holy Spirit, in the form of a dove, descends upon Him from heaven, and the wise John bore witness to this, so that we might also know that the Spirit came down first upon Christ, as on the firstfruits of the renewed nature of man, insofar as He was Man, and so capable of sanctification. We do not affirm that Christ then became holy as to His Flesh when the Baptist saw the Spirit descending upon Him, for He was holy when He was still unborn and in the womb. Yes, and it was said to the Blessed Virgin, "The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee." Rather, the sight was given as a sign to the Baptist. We are of the opinion, nevertheless, that Christ's Flesh was sanctified by the Spirit; the Word, which is by Nature holy and proceeds from the Father, anointing His own Temple that is in Him, like all else that is created. And the Psalmist, knowing this, exclaimed while he gazed upon the human Person of the Only-begotten: "Therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows." For when the Son anoints the Temple of His Body, the Father is said to do so. For He only works through the Son. For whatever the Son does is referred to the Father from Whom He springs, as the Father is, so to speak, the Root and Source of His Offspring.

You are quite right in your idea, and say well; for of a truth in His scheme for our redemption, He did give up His Body to die, and again infused His own life into it, and did not, that is, rescue Himself from the bonds of death, by the power He actually has as God. For He came among us and became Man, not for His own sake, but rather He prepared the way, through Himself and in Himself, for human nature to escape from death and to return to its original incorruption. Let us, then, by an analogous train of reasoning, find out the manner of His sanctification. Can we then at all maintain that the body, which is of earth, is holy by the law of its own nature, even if it receive not sanctification from God, Who is by Nature holy? How could this be? For what difference could there then be any longer between earth-born flesh and that Substance Which is holy and pure? And if it be true to say that all rational creatures, and in general everything that has been called into being and ranks among created things, do not enjoy sanctification as the fruit of their own nature, but, as it were, borrow grace from That Which is by Nature holy, would it not be the height of absurdity to think that the flesh had no need of God, Who is able to sanctify all things? Since, then, the flesh is not of itself holy, it was therefore sanctified, even in the case of Christ—-the Word That dwelt therein sanctifying His own Temple through the Holy Spirit, and changing it into a living instrument of His own Nature. For the Body of Christ is for this cause holy and pure; as being, in accordance with what I said just now, in a corporeal sense, as Paul says, the Temple of the Word united with it. Therefore the Holy Spirit, in the form of a dove, descends upon Him from heaven; and the wise John bore testimony to this, that we might also know that on Christ first, as on the first-fruits of the renewed nature of man, the Spirit came down, in so far as He was Man, and so capable of sanctification. We do not indeed affirm that Christ then became holy as to His Flesh, when the Baptist saw the Spirit descending upon Him; for He was holy when He was still unborn and in the womb. Yea, and it was said unto the Blessed Virgin, The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee. Rather was the sight given as a sign to the Baptist. We are of opinion, nevertheless, that Christ's Flesh was sanctified by the Spirit; the Word, Which ia by Nature holy, and proceedeth from the Father, anointing His own Temple that is in Him, like all else that is created. And the Psalmist, knowing this, exclaimed, while he gazed upon the human Person of the Only-begotten: Therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows. For when the Son anoints the Temple of His Body, the Father is said so to do. For He only works through the Son. For whatsoever the Son doeth is referred to the Father from Whom He springs, as the Father is, as it were, the Root and Source of His Offspring.

It shouldn't surprise us if Christ says that even He Himself is sanctified, despite being holy by physis (nature), when Scripture calls God His Father, even though He Himself is God by physis. But I think we can rightly and safely attribute such statements to the needs of human understanding and to comparisons with human relationships. So just as He died in the flesh for our sake as a human being, though He is God by physis; and just as He placed Himself among created things and under authority because of His humanity, calling God His Father even though He was Lord of all; in the same way He says that He sanctifies Himself for our sake. This is so that when the effect of this reaches us as well, through the firstfruits of regenerated human nature in Him, we too may be sanctified in truth—that is, in the Holy Spirit. For the Spirit is the truth, as John says. The Spirit is not separate from the Son in ousia (substance), since the Spirit exists in Him and proceeds through Him.

And no marvel if He declares that even He Himself is sanctified, though by Nature He is holy, when the Scripture calls God His Father, though He is Himself by Nature God. But I think one may well and justly attribute such expressions, without fear of error, to the requirements of human reason, and to analogy with human relationships. Just as, then, He died in the flesh for our sakes as Man, though being by Nature God; and just as, ranking Himself among creatures, and under subjection on account of His Manhood, He calls God His Father, though He was Lord of all; so He affirms that He sanctifies Himself for our sakes: that, when the influence thereof reaches even to us, as through the firstfruits of regenerate human nature in Him, we also may be sanctified in truth, that is, in the Holy Spirit. For the Spirit is the truth, as John says; for the Spirit is not separate from the Son, in Substance at any rate, inasmuch as He exists in Him and proceeds through Him.

He says that He was sent into the world, though He was in it before His Incarnation. For He was in the world, though the world did not know Him, according to Scripture. This means that the manner in which His mission was given to Him was through the anointing of the Holy Spirit, insofar as He was Man, and was the Angel of great counsel, following the pattern of the prophetic office. And when He says that His disciples have been prepared, just as He was Himself, and sent from Him to announce to the world the message of the Gospel from heaven, He declares that they have great need of being sanctified in truth, so that they may be enabled to run the course of their apostleship well and vigorously to the end.

He says that He was sent into the world, though He was in it before His Incarnation. For He was in the world, though the world knew Him not, according to the Scripture; signifying that the manner in which His mission was given Him was by the unction of the Holy Spirit, in so far as He was Man, and was the Angel of great counsel, after the analogy of the prophetic office. And when He says that His disciples have been prepared, as He was Himself, and sent from Him to announce to the world the message of the Gospel from heaven, He declares that they stand in great need of being sanctified in truth, that they may be enabled well and strenuously to run the course of their apostleship to the end.

I do not pray only for these, but also for those who will believe in Me through their word, that they may all be one; just as You, Father, are in Me, and I in You, so that they also may be one in Us, so that the world may believe that You sent Me.

20, 21 Neither for these only do I pray, but for them also that believe on Me through their word; that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be one in Us: that the world may believe that Thou didst send Me.

Christ is, in a sense, the firstfruits of those who are built up into newness of life, and is Himself the first heavenly Man. For as Paul says: The second Adam is the Lord from heaven. Therefore John also wrote: And no man has ascended into heaven, but He who descended out of heaven, even the Son of man. And in close connection with Him, the firstfruits—indeed, far nearer to Him than others—were those who were chosen to be disciples and who held the rank of His followers. They also beheld His glory with their own eyes, constantly attending upon Him and in conversation with Him, and gathering into their hearts, as it were, the firstfruits of His help. They were then, and are after Him who is far above all others, the Head of the body, the Church, the precious and more valuable members of it. Furthermore, He prays that the blessing and sanctification of the Spirit may be sent down upon them from His Father, but entirely through Him, for it could not be otherwise, since He is the living, true, active, and all-accomplishing wisdom and power of the One who begot Him. But so that none of those who are not well-practiced in listening attentively to the inspired writings might carelessly imagine that He prayed for the Spirit of God to come down only upon the disciples, and that He did not pray for us who clearly follow after them and live in an early age of Christianity, the Mediator between God and man, the Advocate and High Priest of our souls, is led to add this passage to what He had said in order to prevent beforehand the foolish imaginations of such people, namely: Neither for these only do I pray, but for them also that believe on Me through their word. For it would have been somewhat absurd that the sentence of condemnation should fall upon all people through one man who was the first, I mean Adam, and that those who had not sinned at that time—that is, at which the founder of our race transgressed the commandment given to him—should wear the dishonorable image of the earthy, and yet that when Christ came among us, who was the Man from heaven, those who were called through Him to righteousness, the righteousness that comes through faith of course, should not all be molded into His Image. And just as we say that the unlovely image of the earthy is seen in types and in a form bearing the defilement of sin, the weakness of death and corruption, and the impurity of fleshly lusts and worldly thoughts, so also, on the other hand, we think that the Image of the heavenly, that is Christ, shines forth in purity and sincerity, and perfect incorruption, and life, and sanctification. It was perhaps impossible for us who had once fallen away through the original transgression to be restored to our original glory, except we obtained an ineffable communion and unity with God, for the nature of people upon the earth was ordered at the beginning. And no one can attain to union with God except by communion with the Holy Spirit, who implants in us the sanctification of His own Person and molds anew into His own life the nature that was subject to corruption, and so brings back to God and to His Likeness that which was deprived of the glory that this confers. And the Son is the express Image of the Father, and His Spirit is the natural Likeness of the Son. For this reason, molding anew, as it were, into Himself the souls of people, He stamps them with the Likeness of God and seals them with the Image of the Most High.

Christ is, as it were, the Firstfruits of those who are built up into newness of life, and Himself the first heavenly Man. For, as Paul says: The second Adam, is the Lord from heaven. Therefore also John wrote: And no man hath ascended into heaven, but He That descended out of heaven, even the Son of man. And in close connexion with Him, the Firstfruits, yea, and far nearer unto Him than others, were those who were chosen to be disciples, and who held the rank of His followers; who also with their own eyes beheld His glory, ever attending upon Him, and in converse with Him, and gathering in, as it were, the firstfruits of His succour into their hearts. They were then, and are after Him, Who is far above all others, the Head of the body, the Church, the precious and more estimable members thereof. Furthermore, He prays that on them the blessing and sanctification of the Spirit may be sent down from His Father, but through Him wholly; for it could not be otherwise, since He is the living, and true, and active, and all-performing wisdom and power of Him That begat Him. But that none of those, who are not well-practised attentively to hearken to the inspired writings, might thoughtlessly imagine that upon the disciples only He prayed that the Spirit of God might come down, and that He did not pray for us, who clearly follow after them, and live in an early age of Christianity, the Mediator between God and man, the Advocate and High Priest of our souls, is induced, with a view to check beforehand the foolish imaginations of such men, to add this passage to what He had said, namely: Neither for these only do I pray, but for them also that believe on Me through their word. For it would have been in a manner absurd, that the sentence of condemnation should fall upon all men through one man, who was the first, I mean Adam; and that those who had not sinned at that time, that is, at which the founder of our race transgressed the commandment given unto him, should wear the dishonourable image of the earthy; and yet that when Christ came among us, Who was the Man from heaven, those who were called through Him to righteousness, the righteousness of course that is through faith, should not all be moulded into His Image. And, just as we say that the unlovely image of the earthy is seen in types, and in a form bearing the defilement of sin, and the weakness of death and corruption, and the impurity of fleshly lusts and worldly thoughts; so also, on the other hand, we think that the Image of the heavenly, that is, Christ, shines forth in purity and sincerity, and perfect incorruption, and life, and sanctification. It was, perhaps, impossible for us who had once fallen away through the original transgression to be restored to our pristine glory, except we obtained an ineffable communion and unity with God; for the nature of men upon the earth was ordered at the beginning. And no man can attain to union with God, save by communion with the Holy Spirit, Who implants in us the sanctification of His own Person, and moulds anew into His own life the nature which was subject to corruption, and so brings back to God and to His Likeness that which was bereft of the glory that this confers. And the Son is the express Image of the Father, and His Spirit is the natural Likeness of the Son. For this cause, moulding anew, as it were, into Himself the souls of men, He stamps them with the Likeness of God, and seals them with the Image of the Most High.

Our Lord Jesus Christ, then, prays not only for the twelve Apostles, but for all who in every age would yield to and obey the words that urge their hearers to receive the sanctification that comes through faith and the purification accomplished in them through partaking of the Spirit. He did not think it right to leave us uncertain about the objects of His prayer, so that we might learn from this what kind of people we ought to show ourselves to be, and what path of righteousness we ought to walk, to accomplish those things that are pleasing to Him. What, then, is the manner of His prayer? That, He says, they may be one; even as Thou, Father, art in Me, and I in Thee, that they also may be one in Us. He asks, then, for a bond of love, harmony, and peace to bring into spiritual unity those who believe, so that their unity, through perfect sympathy and inseparable harmony of soul, might resemble the features of the natural and essential unity that exists between the Father and the Son. But the bond of love that is in us and the power of harmony will not by itself be enough to keep them in the same unchangeable state of union as exists between the Father and the Son, who preserve the manner of their union in identity of ousia (substance). For the one is in fact natural and actual, and is seen in the very definition of the existence of God, while the other only takes on the appearance of the unity that is actual. For how can the imitation be wholly like the reality? The semblance of truth is not the same in concept as truth itself, but presents a similar appearance, and will not differ from it so long as no occasion for distinction arises.

Our Lord Jesus Christ, then, prays not for the twelve Apostles alone, but rather for all who were destined in every age to yield to and obey the words that exhort those who hear to receive that sanctification that is through faith, and to that purification which is accomplished in them through partaking of the Spirit. And He thought it not right to leave us in doubt about the objects of His prayer, that we might learn hereby what manner of men we ought to show ourselves, and what path of righteousness we ought to tread, to accomplish those things which are well-pleasing to Him. What, then, is the manner of His prayer? That, He says, they may be one; even as Thou, Father, art in Me, and I in Thee, that they also may be one in Us. He asks, then, for a bond of love, and concord, and peace, to bring into spiritual unity those who believe; so that their unitedness, through perfect sympathy and inseparable harmony of soul, might resemble the features of the natural and essential unity that exists between the Father and the Son. But the bond of the love that is in us, and the power of concord, will not of itself altogether avail to keep them in the same unchangeable state of union as exists between the Father and the Son, Who preserve the manner of Their union in identity of Substance. For the one is, in fact, natural and actual, and is seen in the very definition of the existence of God; while the other only assumes the appearance of the unity which is actual. For how can the imitation be wholly like the reality? For the semblance of truth is not the same in conception with truth itself, but presents a similar appearance, and will not differ from it so long as there does not occur an occasion of distinction.

Whenever a heretic thinks he can undermine the doctrine of the natural identity and resulting unity of the Son with God the Father, and then tries to prove his foolish theory by using our own human situation as evidence, saying, "Just as we are not all one because of actual physical identity or because our souls are merged together, but rather in our attitude and willingness to love God and in our united and sympathetic commitment to do His will, so also the Son is one with the Father," we must completely reject him as guilty of great ignorance and foolishness. And why? Because superhuman things do not entirely follow our human pattern; nor can what has no body be subject to the laws that govern bodies; nor do divine things resemble human things. For if there were nothing at all to separate us from God or create a distinction between us, we might then apply our own human situation to the things that concern God. But if we find the distance between us to be something we cannot measure, why do people set up the characteristics of our own nature as a rule and standard for God, thinking of that Nature which is not bound by any law in terms of our own weaknesses, and so allow themselves to do something completely irrational and absurd? In doing this, they are constructing reality from a shadow, and truth from what is merely modeled after its image. They are giving second place to what rightfully deserves first place, and inferring their understanding of what is first from what is actually second to it.

Whenever, then, a heretic, imagining that he can upset the doctrine of the natural identity and consequent unity of the Son with God the Father, and then, to demonstrate and establish his crazy theory, brings forward our own case, and says, "Just as we are not all one by reason of actual physical identity, nor yet by the fusion of our souls together, but in temper and disposition to love God, and in a united and sympathetic purpose to accomplish His Will, so also the Son is One with the Father," we shall then reject him wholly, as guilty of great ignorance and folly. And for what reason? Because things superhuman do not entirely follow the analogy of ourselves; nor can that which has no body be subject to the laws to which bodies are subject; nor do things Divine resemble things human. For if there were nothing at all to separate or create a distinction between us and God, we might then apply the analogy of our own case to the things which concern God; but if we find the interval betwixt us to be something we cannot fathom, why do men set up the attributes of our own nature as a rule and standard for God, conceiving of that Nature Which is not bound by any law in the light of our own weaknesses, and so suffer themselves to be guilty of doing a thing which is most irrational and absurd? In so doing, they are constructing the reality from the shadow, and the truth from that which is conformed to its image; giving the second place of honour to that which has of right the first, and inferring their conception of that which is first from that which is second to it.

But so that we don't seem to spend too much time discussing this subject and wander away from the text, we must repeat once more that when Christ presents the essential unity which the Father has with Himself, and Himself also with the Father, as an Image and Type of the inseparable fellowship, harmony, and unity that exists among kindred souls, He wants us to be in some way blended with one another in the power that comes from the Holy and Consubstantial Trinity. This is so that the whole body of the Church may truly be one, rising up in Christ through the merging and coming together of two peoples into one perfect whole. As Paul says: For He is our peace, Who made both one, and broke down the middle wall of partition, having abolished in His Flesh the enmity, even the law of commandments contained in ordinances; that He might create in Himself of the two one New Man, so making peace; and might reconcile them both in one Body to God through the Cross, having slain the enmity thereby. And this was actually accomplished, with those who believed in Christ being of one soul with each other and receiving, so to speak, one heart through their complete likeness in devotion toward God and their obedience in believing and their desire for virtue. I think what I have said is not off target, but rather appropriate and necessary. However, since the meaning of the passage forces us to leave this subject and begin a deeper investigation, and our Savior's words especially urge us to do so—Even as You, Father, are in Me, and I in You, that they also may be one in Us—we must carefully consider what explanation we must give here. In what came before, we correctly maintained that the union of believers in harmony of heart and soul ought to resemble the manner of the Divine unity and the essential identity of the Holy Trinity and Their intimate connection with Each Other. But at this point we now want to show a kind of natural unity by which we are joined to each other and all of us to God, not entirely falling short of a kind of physical unity—I mean with each other—even though we are distinguished by having different bodies, with each one of us, so to speak, existing in his own personal environment and individuality. For Peter cannot be Paul or be called such, nor can Paul be Peter, even though both are in fact one according to the manner of their union through Christ. Taking for granted, then, the physical unity that exists between the Father and the Son and also of course the Holy Spirit (for we believe and glorify One Godhead in the Holy Trinity), let us further investigate in what manner we are shown to be one with each other and with God, both in a bodily and a spiritual sense. The Only-begotten, then, proceeding from the very ousia of God the Father and having entirely in His own physis Him Who begot Him, became Flesh according to the Scripture, blending Himself, so to speak, with our nature through an unspeakable combination and union with this body that is earthy. And thus He Who is God by physis became, and truly is, a Man from heaven—not merely inspired, as some who do not correctly understand the depth of the mystery imagine, but being at the same time God and Man, so that by uniting in Himself, so to speak, things widely opposed by nature and resistant to fusion with each other, He might enable man to share and partake of the physis of God. For even to us has come the fellowship and abiding Presence of the Spirit, which originated through Christ and in Christ first, when He in fact became even as we are, that is, a Man, receiving anointing and sanctification, though He is by physis God, since He proceeded from the Father Himself, sanctifying with His own Spirit the temple of His Body as well as all the creation that owes its being to Him and to which sanctification is appropriate. The mystery, then, that is in Christ has become, so to speak, a beginning and a way by which we may partake of the Holy Spirit and union with God, for in Him are we all sanctified according to the manner I have just described.

But that we may not seem to dwell too long on the discussion of this subject, and so to be straying away from the text, we must once more repeat the assertion, that when Christ brings forward the essential unity which the Father has with Himself, and Himself also with the Father, as an Image and Type of the inseparable fellowship, and concord, and unity that exists in kindred souls, He desires us in some sort to be blended with one another in the power that is of the Holy and Consubstantial Trinity; so that the whole body of the Church may be in fact one, ascending in Christ through the fusion and concurrence of two peoples into one perfect whole. For as Paul says: For He is our peace, Who made both one, and brake down the middle wall of partition, having abolished in His Flesh the enmity, even the law of commandments contained in ordinances; that He might create in Himself of the twain one New Man, so making peace; and might reconcile them both in one Body unto God through the Cross, having slain the enmity thereby. And this was, in fact, accomplished; those who believed on Christ being of one soul one with another, and receiving, as it were, one heart, through their complete resemblance in piety towards God, and their obedience in believing, and aspirations after virtue. And I think that what I have said is not wide of the mark, but is rather requisite and necessary. But, as the meaning of the passage compels us, leaving this subject, to enter upon a more profound inquiry, and our Saviour's words especially incite us thereto: Even as Thou, Father, art in Me, and I in Thee, that they also may be one in Us, we must attentively consider what explanation we must here give. For in what has gone before we rightly maintained that the union of believers, in concord of heart and soul, ought to resemble the manner of the Divine unity, and the essential identity of the Holy Trinity, and Their intimate connexion with Each Other; but in this place we are now desirous of pointing out a sort of natural unity by which we are joined into each other, and all of us to God, not altogether falling short of a kind of physical unity, I mean with each other, even though we are distinguished by having different bodies, each one of us, as it were, retiring to his own personal environment and individuality. For Peter cannot be Paul, or be spoken of as such; or again, Paul as Peter, even though both be in fact one, after the manner of their union through Christ. Taking for granted, then, the physical unity that exists between the Father and the Son, and also of course the Holy Spirit (for we believe and glorify One Godhead in the Holy Trinity), let us further inquire in what manner we are proved to be one with each other and with God, both in a corporeal and a spiritual sense. The Only-begotten, then, proceeding from the very Substance of God the Father, and having entirely in His own Nature Him That begat Him, became Flesh according to the Scripture, blending Himself, as it were, with our nature by an unspeakable combination and union with this body that is earthy; and thus He That is God by Nature became, and is in truth, a Man from heaven; not inspired merely, as some of those who do not rightly understand the depth of the mystery imagine, but being at the same time God and Man, in order that, uniting as it were in Himself things widely opposed by nature, and averse to fusion with each other, He might enable man to share and partake of the Nature of God. For even unto us has reached the fellowship and abiding Presence of the Spirit, which originated through Christ and in Christ first, when He is in fact become even as we are, that is, a Man, receiving unction and sanctification, though He is by Nature God, insomuch as He proceeded from the Father Himself, sanctifying with His own Spirit the temple of His Body as well as all the creation that to Him owes its being, and to which sanctification is suitable. The mystery, then, that is in Christ is become, as it were, a beginning and a way whereby we may partake of the Holy Spirit and union with God; for in Him are we all sanctified, after the manner I have just indicated.

In order, then, that we ourselves may also join together and be blended into unity with God and with each other, even though we have a distinct individuality of soul and body through the actual difference that exists in each one of us, the Only-begotten has devised a means that His own Wisdom and the Counsel of the Father have sought out. By one Body, that is His own, blessing through the mystery of the Eucharist those who believe in Him, He makes us of the same Body with Himself and with each other. For who could sever or divide from their natural union with one another those who are knit together through His holy Body, which is one in union with Christ? If we all partake of the one Bread, we are all made one Body, for Christ cannot suffer division. Therefore the Church has also become Christ's Body, and we are individually His members, according to the wisdom of Paul. Since all of us are united to Christ through His holy Body, and we have received Him who is one and indivisible in our own bodies, we owe the service of our members to Him rather than to ourselves. Paul will prove to us that while Christ is counted the Head, the Church is called the rest of the Body as joined together from Christian members, by these words: That we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error; but, speaking truth in love, may grow up in all things into Him, which is the Head, even Christ; from whom all the Body, fitly framed and knit together through that which every joint supplies, according to the working in due measure of each several member, makes the increase of the Body unto the building up of itself in love. Paul once more bears witness that those who partake of His holy Flesh do gain from this an actual physical unity, I mean with Christ, when he says with reference to the mystery of godliness: Which in other generations was not made known unto the sons of men, as it has now been revealed unto His holy Apostles and Prophets in the Spirit; namely, that the Gentiles are fellow-heirs and fellow-partakers of the promise in Christ. And if we are all of the same Body with one another in Christ, and not only with one another but also of course with Him who is in us through His Flesh, are we not then all clearly one both with one another and with Christ? For Christ is the bond of union, being at once God and Man. With reference, then, to the unity that is by the Spirit, following the same track of inquiry, we say once more that we all, receiving one and the same Spirit, I mean the Holy Spirit, are in some way blended together with one another and with God. For even if, we being many, Christ, who is the Spirit of the Father and His own Spirit, dwells in each one of us individually, still the Spirit is one and indivisible, binding together the separated spirits of each of our individualities, as we have a separate being, in His own natural singleness into unity, causing us all to be shown forth in Him, through Himself, and as one. For just as the power of His holy Flesh makes those in whom It exists to be of the same Body, so likewise also the indivisible Spirit of God that abides in all, being one, binds all together into spiritual unity. Therefore the inspired Paul also addressed us thus: Forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace. There is one Body, and one Spirit, even as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all. For while the Spirit, which is One, abides in us, the One God and Father of all will be in us, binding together into unity with each other and with Himself whatever partakes of the Spirit. That we are made one with the Holy Spirit through partaking of It will be made clear by this. For if, giving up the natural life, we have surrendered ourselves wholly to the laws of the Spirit, is it not henceforth beyond question that by denying, as it were, our own lives, and taking upon ourselves the transcendent Likeness of the Holy Spirit who is joined to us, we are almost transformed into another nature, so to speak, and become no longer mere men but also sons of God and heavenly men, through having been proved partakers of the Divine Nature? We are all, therefore, one in the Father, and the Son, and the Holy Spirit; one, I mean, both in identity of mental condition (for I think we ought not to forget what we said at first), and also in conformity to the life of righteousness, and in the fellowship of the holy Body of Christ, and in the fellowship of the Holy Spirit, which is One, as we just now said.

In order, then, that we ourselves also may join together, and be blended into unity with God and with each other, although, through the actual difference which exists in each one of us, we have a distinct individuality of soul and body, the Only-begotten has contrived a means which His own due Wisdom and the Counsel of the Father have sought out. For by one Body, that is, His own, blessing through the mystery of the Eucharist those who believe on Him, He makes us of the same Body with Himself and with each other. For who could sunder or divide from their natural union with one another those who are knit together through His holy Body, Which is one in union with Christ? For if we all partake of the one Bread, we are all made one Body; for Christ cannot suffer severance. Therefore also the Church is become Christ's Body, and we are also individually His members, according to the wisdom of Paul. For we, being all of us united to Christ through His holy Body, inasmuch as we have received Him Who is one and indivisible in our own bodies, owe the service of our members to Him rather than to ourselves. And that, while Christ is accounted the Head, the Church is called the rest of the Body, as joined together of Christian members, Paul will prove to us by the words: That we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error; but, speaking truth in love, may grow up in all things into Him, Which is the Head, even Christ; from Whom all the Body, fitly framed and knit together through that which every joint supplieth, according to the working in due measure of each several member, maketh the increase of the Body unto the building up of itself in love. And that those who partake of His holy Flesh do gain therefrom this actual physical unity, I mean with Christ, Paul once more bears witness, when he says, with reference to the mystery of godliness: Which in other generations was not made known unto the sons of men, as it hath now been revealed unto His holy Apostles and Prophets in the Spirit; to wit, that the Gentiles are fellow-heirs and fellow-partakers of the promise in Christ. And if we are all of us of the same Body with one another in Christ, and not only with one another, but also of course with Him Who is in us through His Flesh, are we not then all of us clearly one both with one another and with Christ? For Christ is the bond of union, being at once God and Man. With reference, then, to the unity that is by the Spirit, following in the same track of inquiry, we say once more, that we all, receiving one and the same Spirit, I mean the Holy Spirit, are in some sort blended together with one another and with God. For if, we being many, Christ, Who is the Spirit of the Father and His own Spirit, dwells in each one of us severally, still is the Spirit one and indivisible, binding together the dissevered spirits of the individualities of one and all of us, as we have a separate being, in His own natural singleness into unity, causing us all to be shown forth in Him, through Himself, and as one. For as the power of His holy Flesh maketh those in whom It exists to be of the same Body, so likewise also the indivisible Spirit of God That abideth in all, being one, bindeth all together into spiritual unity. Therefore also the inspired Paul thus addressed us: Forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace. There is one Body, and one Spirit, even as also ye were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, Who is over all, and through all, and in all. For while the Spirit, Which is One, abideth in us, the One God and Father of all will be in us, binding together into unity with each other and with Himself whatsoever partaketh of the Spirit. And that we are made one with the Holy Spirit through partaking of It, will be made manifest hereby. For if, giving up the natural life, we have surrendered ourselves wholly to the laws of the Spirit, is it not henceforth beyond question, that by denying, as it were, our own lives, and taking upon ourselves the transcendent Likeness of the Holy Spirit, Who is joined unto us, we are well-nigh transformed into another nature, so to say, and are become no longer mere men, but also sons of God, and heavenly men, through having been proved partakers of the Divine Nature? We are all, therefore, one in the Father, and the Son, and the Holy Spirit; one, I mean, both in identity of mental condition (for I think we ought not to forget what we said at first), and also in conformity to the life of righteousness, and in the fellowship of the holy Body of Christ, and in the fellowship of the Holy Spirit, Which is One, as we just now said.

And the glory which You have given Me I have given to them, so that they may be one, just as We are One: I in them, and You in Me, so that they may be perfected into one; so that the world may know that You sent Me, and loved them, just as You loved Me.

22, 23 And the glory which Thou hast given Me I have given unto them; that they may be one, even as We are One: I in them, and Thou in Me, that they may be perfected into one; that the world may know that Thou didst send Me, and lovedst them, even as Thou lovedst Me.

We say, and we are right to do so, that the Only-begotten has an essential and natural unity with His Father, since He was truly begotten from Him, proceeds from Him, and is in Him. Though He appears in His own Person to have a separate and distinct existence, He is still considered one with the Father because of His innate identity of ousia. But in His Incarnation on our behalf, to save our souls, He gave up, so to speak, the position that was His from the beginning—I mean His equality with God the Father—and seems to have moved away from it to some degree, stepping outside His invisible glory. This is what the expression "He made Himself of no reputation" means. He who from the very beginning was enthroned with the Father receives this as a gift when in the flesh. His earthly and mortal body and human form, which was actually part of His physis, necessarily required as a gift what was His by physis, for He was and is in the form of the Father and equal with Him. Therefore, although the flesh from a woman's womb, that temple with which the Virgin endowed Him, was not in any way consubstantial with God the Father or of the same physis as Him, once it was received into the body of the Word, it was from then on considered one with Him. For Christ is one, and the Son is one, even when He became man. In this aspect of His Person, He is understood as taken into union with the Father, being admitted to this union even in the flesh, which does not originally enjoy union with God. To put it more concisely and clearly, the Only-begotten says that what was given to Him was given to His flesh—given, of course, entirely by the Father, through Himself, in the Spirit. For union with God cannot be brought about in any other way, even in the case of Christ Himself, insofar as He appeared as and truly became man. The flesh was sanctified by union with the Spirit, the two coming together in an ineffable way, and so without confusion reaches God the Word, and through Him to the Father, in disposition of mind, not in any physical sense. This favor and glory, then, He says, given to Me, O Father, by You—that is, the glory of being one with You—I have given to them, that they may be one, even as We are one.

We say, and therein we are justified, that the Only-begotten hath an essential and natural unity with His Father, insomuch as He was both in the true sense begotten, and from Him proceeds, and is in Him: and though He seem in His own Person to have a separate and distinct Being, yet that He is accounted, by reason of His innate identity of Substance, as One with the Father. But since, in His Incarnation, on our behalf, in order to save our souls, He abdicated, as it were, that place which was His at the beginning, I mean His equality with God the Father, and appears to have been in some sort so far removed therefrom as to have stepped outside His invisible glory, for this is what is meant by the expression, He made Himself of no reputation, He that of old and from the very beginning was enthroned with the Father, receives this as a gift when in the Flesh; His earthy and mortal frame and human form, which was actually part of His Nature, of necessity requiring as a gift that which was His by Nature; for He was and is in the form of the Father, and in equality with Him. Though, therefore, the flesh from a woman's womb, that temple wherewith the Virgin endowed Him, was not in any wise consubstantial with God the Father, nor of like Nature with Him; yet, when once received into the Body of the Word, henceforth it was accounted as One with Him. For Christ is One, and the Son is One, even when He became Man. In this aspect of His Person He is conceived of as taken into union with the Father, being admitted thereto even in the Flesh, which originally enjoys not union with God. And, to speak more concisely and clearly, the Only-begotten says, that that which was given unto Him was given to His Flesh; given too, of course, wholly by the Father, through Himself, in the Spirit. For in no other way than this can union with God be effected, even in the case of Christ Himself, so far as He manifested Himself as, and indeed became, Man. The flesh, that is, was sanctified by union with the Spirit, the twain coming together in an ineffable way; and so unconfusedly attains to God the Word, and through Him to the Father, in habit of mind, that is, and not in any physical sense. This favour and glory then, He says, given unto Me, O Father, by Thee, that is, the glory of being One with Thee, I have given unto them, that they may be one, even as We are One.

We are made one with each other in the manner already described, and we are also made one with God. The Lord explained very clearly the sense in which we are made one with Him, and to make the benefit of His teaching plain, He added these words: I in them, and Thou in Me, that they may be made perfected into one. For the Son dwells in us in a bodily sense as Man, mingled and united with us through the mystery of the Eucharist; and also in a spiritual sense as God, through the active working and grace of His own Spirit, rebuilding our spirit into newness of life and making us partakers of His Divine Nature. Christ, then, is seen to be the bond of union between us and God the Father—as Man making us, as it were, His branches, and as God by Nature dwelling in His own Father. For that nature which is subject to corruption could not otherwise be lifted up into incorruption, except by the coming down to it of that Nature which is high above all corruption and change, lightening the burden of ever-sinking humanity so that it can attain its own good. By drawing humanity into fellowship and communion with Itself, this Nature nearly frees it from the limitations that belong to creatures, and shapes into conformity with Itself that which is by itself contrary to It. Therefore, we have been made perfect in unity with God the Father through the mediation of Christ. For by receiving in ourselves, both in a bodily and spiritual sense as I just said, Him who is the Son by Nature and who has essential union with the Father, we have been glorified and become partakers in the Nature of the Most High.

For we are made one with each other after the manner already indicated, and we are also made one with God. And in what sense we are made one with Him, the Lord very clearly explained, and to make the benefit of His teaching plain, added the words: I in them, and Thou in Me, that they may be made perfected into one. For the Son dwells in us in a corporeal sense as Man, commingled and united with us by the mystery of the Eucharist; and also in a spiritual sense as God, by the effectual working and grace of His own Spirit, building up our spirit into newness of life, and making us partakers of His Divine Nature. Christ, then, is seen to be the bond of union between us and God the Father; as Man making us, as it were, His branches, and as God by Nature inherent in His own Father. For no otherwise could that nature which is subject to corruption be uplifted into incorruption, but by the coming down to it of That Nature Which is high above all corruption and variableness, lightening the burthen of ever sinking humanity, so that it can attain its own good; and by drawing it into fellowship and intercourse with Itself, well-nigh extricating it from the limitations which suit the creature, and fashioning into conformity with Itself that which is of itself contrary to It. We have, therefore, been made perfect in unity with God the Father, through the mediation of Christ. For by receiving in ourselves, both in a corporeal and spiritual sense, as I said just now, Him that is the Son by Nature, and Who has essential union with the Father, we have been glorified and become partakers in the Nature of the Most High.

When Christ desires us to be admitted to union with God the Father, He at the same time calls down upon our nature this blessing from the Father, and also declares that the power which this grace gives will be a convincing refutation of those who think that He is not from God. For what basis will there be any longer for this false accusation, if He Himself raises to union with the Father those who have been brought near to Him through faith and sincere love? When, then, O Father, they gain union with You through Me, then the world will know that You sent Me—that is, that I came to help the earth by Your lovingkindness, and to work out the salvation of those who go astray in it. Besides, no less will they know, those who have received such a welcome grace, that You loved them, even as You loved Me. For surely He who received into union with Himself the one who is Man, even as we are—that is, Christ—and considered Him worthy of so great love (we are arguing here concerning Christ as Man), and gave to us the opportunity of gaining this blessing, surely He would speak of His love as given out to us in equal measure. And let no attentive hearer be confused by this. For it is clear beyond dispute that the servant can never compete with his master, and that the Father will not give as full a measure of His love to His creatures as to His own Son. But we must consider that we are here looking upon Him who is beloved from everlasting, as beginning to be loved when He became Man. What, therefore, He then, as it were, took and received, we shall find that He took not for Himself, but for us. For just as, when He lived again after subduing the power of death, He accomplished not His Resurrection for Himself—for He is the Word and God—but gave us this blessing through Himself and in Himself (for human nature was in Christ in its entirety, bound fast by the chains of death); in the same way we must suppose that He received the Father's love, not for Himself, because He was continually beloved by Him from the beginning, but rather He accepts it from His hands at His Incarnation, so that He may call down upon us the Father's love. Just as, then, we shall be—no, we are even now, as in Christ first the Firstfruits of our race—made conformable to His Resurrection and His glory, even so are we, as it were, like Him: beloved, but yielding the supremacy in all things to the Only-begotten, and justly marveling at the incomparable mercy of God shown toward us, who showers, as it were, upon us the things that are His, and shares with His creatures what belongs to Himself alone.

When Christ desires us to be admitted to union with God the Father, He at the same time calls down upon our nature this blessing from the Father, and also declares that the power which the grace confers will be a convincing refutation of those who think that He is not from God. For what ground will there be any longer for this false accusation, if of Himself He exalts to union with the Father those who have been brought near to Him through faith and sincere love? When, then, O Father, they gain union with Thee, through Me, then the world will know that Thou didst send Me; that is, that I came to succour the earth by Thy lovingkindness, and to work out the salvation of those who err therein. Besides, none the less, He says, will they know, who have partaken of a grace so acceptable, that Thou lovedst them, even as Thou lovedst Me. For surely He that received into union with Himself Him that is Man, even as we are, that is, Christ, and deemed Him worthy of so great love (we are arguing here concerning Christ as Man), and gave to us the chance of gaining this blessing, surely He would speak of His love as dealt out to us in equal measure. And let not any attentive hearer be perplexed hereby. For it is clear beyond dispute, that the servant can never vie with his master, and that the Father will not give as full a measure of His love to His creatures, as to His own Son. But we must consider that we are here looking upon Him That is beloved from everlasting, as commencing to be loved when He became Man. What, therefore, He then, as it were, took and received, we shall find that He took not for Himself, but for us. For just as, when He lived again after subduing the power of death, He accomplished not His Resurrection for Himself, for He is the Word and God, but gave us this blessing through Himself, and in Himself (for man's nature was in Christ in its entirety, fast bound by the chains of death); in like manner we must suppose that He received the Father's love, not for Himself, because He was continually beloved of Him from the beginning, but rather He accepts it at His Hands upon His Incarnation, that He may call down upon us the Father's love. Just as, then, we shall be, nay, we are even now, as in Christ first the Firstfruits of our race, made conformable to His Resurrection and His glory, even so are we, as it were, like Him; beloved, but yielding the supremacy in all things to the Only-begotten, and justly marvelling at the incomparable mercy of God, shown towards us; Who showers, as it were, upon us the things that are His, and shares with His creatures what appertains to Himself alone.

Father, I desire that those whom You have given Me may be with Me where I am, so that they may see My glory, which You have given Me, because You loved Me before the foundation of the world.

24 Father, those whom Thou hast given Me, I will that where I am, they also may be with Me; that they may behold My glory, which Thou hast given Me: for Thou lovedst Me before the foundation of the world.

After praying for His disciples, or rather all those who come to Him through faith, and having asked the Father that they may have union with Him, and love, and sanctification, He immediately adds these words, showing that living with Him and being considered worthy to see His glory belongs only to those who have already been united to the Father through Him and have received His love, which He must be understood to enjoy from the Father. For we are loved as sons to the extent that we are like Him who is truly by physis His Son. For even though it is not given to us in equal measure, yet since it is a complete likeness of the love the Father has for the Son and corresponds with it, it reflects the glory of the Son. Therefore, He says, O Father, I desire that those who are Mine through their coming to Me through faith and the light that comes from You may be with Me and see My glory. And what words can express the greatness of the blessing implied in being with Christ Himself? For we will enjoy an indescribable delight of soul, and eye has not seen, nor ear heard, nor mind conceived what God has prepared for those who love Him. For what thing that contributes to the fullness of joy can be missing for those who have been given the privilege of being with Christ Himself, the Lord of all? Indeed, the wise and holy Paul seems to have thought this beyond understanding, for he says, to depart and be with Christ is far better. And surely he who preferred this great and welcome reward to this world's life will testify truly to us that great is the blessing of fellowship with Him which He gives to His own—He who gives all things abundantly to all people. And the words spoken through him to us will also help support our argument. For having Christ speaking in himself and revealing the powers of the age to come, he also spoke in this way: For the dead will rise, he says, and we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. Furthermore, our Lord Himself clearly promised us this blessing, saying: I go and will prepare a place for you. I will come again and will receive you to Myself, so that where I am, there you may also be with Me.

After having prayed for His disciples, or rather all those who come to Him through faith, and having required of the Father that they may have union with Him, and love, and sanctification, He proceeds at once to add these words; showing that to live with Him and to be deemed worthy to see His glory, belongeth only to those who have been already united to the Father through Him, and have obtained His love, which He must be conceived to enjoy from the Father. For we are loved as sons, according as we are like Him Who is actually by Nature His Son. For though it be not dealt out to us in equal measure, yet as it is a complete semblance of the love the Father hath for the Son, and is coincident therewith, it images forth the glory of the Son. I will, therefore, He says, O Father, that those who are Mine, through their coming to Me through faith, and the light that proceedeth from Thee, may be with Me and see My glory. And what language can reveal the greatness of the blessing which is implied in being with Christ Himself? For we shall enjoy ineffable fruition of soul, and eye hath not seen, nor ear heard, nor mind conceived, what God hath prepared for those that love Him. For what thing that maketh for the fulness of joy can be lacking to those who have allotted to them the portion of being with Christ Himself, the Lord of all? Yea, the wise and holy Paul seems to have thought it a thing surpassing conception, for he says, to depart and be with Christ is far better. And surely he that preferred this great and acceptable reward to this world's life, will bear us true testimony that great is the blessing of converse with Him which He confers on His own; He that giveth all things to all men plenteously. And the word spoken through him to us will also help to support our contention. For having in himself Christ speaking, and revealing the powers of the age to come, he spoke also after this manner: For the dead shall rise, he says, and also we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Further, our Lord Himself plainly promised us this blessing, saying: I go and will prepare a place for you. I will come again, and will receive you with Myself; that where I am, there ye may be also with Me.

Without thinking deeply about this, we might easily conclude that it means our eternal home in heaven, or, following a different line of thought, we might suppose that the same place will be assigned to us as to Christ—that is, similar and corresponding honors, according to our likeness to Him. For we will be conformed to His glory and will reign with Him, according to Holy Scripture, and He promises that just as He is, we also will be enthroned in the kingdom of heaven.

For either, without thinking deeply on the subject, we shall readily conclude that our abiding home in heaven is meant, or, following another line of thought, we shall suppose that the same place will be allotted to us as to Christ; that is, similar and analogous honours, according to our likeness to Himself. For we shall be conformed to His glory, and shall reign with Him, according to Holy Writ; and He promises that, like as He is wont, we shall also be enthroned in the kingdom of the heavens.

Leaving aside for now—since it's beyond dispute—any further proof that we shall be with Christ, share His glory, and participate in His kingdom, we move on to the other point: the words "that they may behold My glory." Therefore, it will not be given to the profane and sinners, nor to those who dishonor the law of God, to gaze upon the vision of Christ's glory, but only to the holy and righteous. We can also know this from the prophet's words: "Let the impious man be taken away, that he see not the glory of the Lord," and from the Gospel message of our Saviour Christ: "Blessed are the pure in heart, for they shall see God." And who can the pure in heart be except those who, by union with God through the Son in the Spirit, have rid themselves of fleshly lusts, cast far away from themselves the pleasure of the world, and have, so to speak, denied their own lives and resigned them wholly to the will of the Spirit? They are those who are in complete purity and sincerity fellow-citizens with Christ, such as Paul, who out of his own exceeding purity was not afraid to say: "I have been crucified with Christ, yet I live; and yet no longer I, but Christ lives in me." I also hear the voice of another of the saints in his song: "Make me a pure heart, O God, and renew a right spirit within me. Cast me not away from Your presence, and take not Your Holy Spirit from me. Give me again the comfort of Your salvation, and establish me with Your free Spirit." He calls the Spirit the comfort of salvation, as giving men unceasing and perpetual joy and affording them guidance through all the changes and chances of the world, for the Spirit belongs to the only true Saviour, that is, Christ. He gives Him many names and adds a pure heart to his prayer, and immediately invokes the Spirit, since those who are not yet united to God and made partakers of Christ's blessing through the Spirit do not have a perfect heart, but rather one that is crooked and disordered.

Leaving, then, for the present, as beyond dispute, any further proof that we shall be with Christ and share His glory, and be partakers in His kingdom, we proceed to the other point, I mean the words, that they may behold My glory. Not, therefore, to the profane and sinners, nor to those who dishonour the law of God, will it be given to gaze on the vision of Christ's glory; but only to the holy and righteous. This also we may know by the prophet's words: Let the impious man be taken away, that he see not the glory of the Lord; and in the Gospel message of our Saviour Christ: Blessed are the pure in heart, for they shall see God. And who can the pure in heart be but they who, by union with God, through the Son, in the Spirit, have rid themselves of fleshly lusts, and put far away from them the pleasure of the world, and have, as it were, denied their own lives, and resigned them wholly to the Will of the Spirit, and who are in all purity and sincerity fellow-citizens with Christ; such as was Paul, who out of his own exceeding purity feared not to say: I have been crucified with Christ, yet I live; and yet no longer I, but Christ liveth in me? I hear also the voice of another of the Saints in his song: Make me a pure heart, O God, and renew a right spirit within me. Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Give me again the comfort of Thy salvation, and establish me with Thy free Spirit. He calleth the Spirit the comfort of salvation, as giving men joy unceasing and perpetual, and affording them guidance through all the changes and chances of the world; for the Spirit belongeth to the only true Saviour, that is, Christ. He giveth Him many names, and adds a pure heart to his prayer, and straightway invokes the Spirit; since they who are not yet united unto God, and made partakers of Christ's blessing through the Spirit, have not a perfect heart, but rather one that is froward and distraught.

To sum it up briefly: Christ wanted His followers to receive as a special blessing the privilege of being with Him and seeing His glory. When He says He was loved even before the foundation of the world, He clearly demonstrates how ancient the great mystery of our redemption through Him truly is, and that the way of our salvation, accomplished through Christ's mediation, was already known beforehand by God the Father. This knowledge was not given to people on earth at the beginning. Instead, the Law came first, serving as our schoolmaster to teach us the divine life, creating in us a limited understanding through types, while God the Father reserved the blessing through the Savior for the proper time. This understanding seems to us very helpful in showing how baseless was the contempt and blasphemous complaining of the Israelites, who continually insisted on the Law even when truth had arrived and they should have from that point forward disregarded the types. It also seems very useful for refuting those others who think that the Father's plan, which devised the great mystery of our redemption, was an afterthought. This is why Paul said about Christ—thus refuting the argument of those who hold this view—that He was foreknown before the foundation of the world but was revealed at the last times.

To sum it up, therefore, in brief: Christ desired that to His followers might be granted in special the blessing of being with Him, and beholding His glory; for He says that He was loved even before the foundation of the world, hereby clearly showing how ancient was the great mystery of the redemption He wrought for us, and that the way of our salvation, effected through the mediation of Christ, was foreknown by God the Father. This knowledge was not, indeed, vouchsafed to men upon earth at the beginning, but the Law intervened, which was our schoolmaster to teach us the Divine life, creating in us a dim knowledge through types, God the Father keeping for the fitting time the blessing through the Saviour. And this knowledge seems to us of much avail to show how groundless was the scorn and impious murmuring of the children of Israel, who chose continually to advocate the Law, even when at the advent of the truth, they ought henceforth to have made of no account the types; and it seems very useful also to controvert the others who think that the counsel of the Father, Which contrived the great mystery of our redemption, was an afterthought. Therefore also Paul said concerning Christ (destroying the contention of those who hold this view), that He was foreknown before the foundation of the world, but was revealed at the last times.

We must also observe that He says the Father had given Him the disciples themselves, as well as divine glory and universal dominion—not in His character as God by physis, the Lord of all, who therefore has kingly dignity inherent in Himself, but rather insofar as He manifested Himself as man, who has all things as gifts from God, and not as his birthright. For the created world receives everything from God, and nothing at all that is in it is its own, though it may appear to possess things that are good.

We must observe, also, that He says that the Father had given unto Him the disciples themselves, as well as Divine glory and universal dominion; not in His character as by Nature God, the Lord of all, Who therefore has kingly dignity inherent in Himself, but rather in so far as He manifested Himself as man, who has all things as gifts from God, and not as his birthright. For the created world receives everything from God; and nothing at all that is in it is its own, though it appear to possess things that are good.

Here Christ calls the Father righteous, though He could have used another title. For He is holy, pure, undefiled, Maker and Creator of the world, and whatever else befits the Ruler of the Universe. It is very important, then, to ask why Christ called Him righteous when He might have given Him another name. This will bring us much benefit if we do not let any passages of Holy Scripture escape us. When Christ wanted us to be sanctified by the favor of His Father, fulfilling Himself the role of Advocate and Mediator, He made His intercession for us with these words: Holy Father, keep them in Thy Truth. By Truth He means nothing other than His own Spirit, by Whom He secures our souls, sealing them in His Likeness and building them up, as it were, by His indescribable power, so that our courage remains unshaken. He exhorts us to show unrestricted zeal in abundant good works and to let nothing stand in our way or succeed in calling us back, so that we may eagerly hasten on our course to do God's pleasure and may disregard the many schemes of the devil and the pleasures of the world. For those who have once been sealed by the Holy Spirit and who receive into their minds the down payment of His grace have their hearts fortified, as they are equipped with power from on high. Christ therefore asked the Father to sanctify us so that we might enjoy such desirable blessings. Here too, I think, He seems to have something like this in His mind. For besides what He said about our need of sanctification from the Father, He also added these words concerning us: And the glory which Thou hast given Me I have given unto them, that they may be one, even as We are One; for Thou lovedst them, even as Thou lovedst Me; and again: Father, those whom Thou hast given Me, I will that where I am, they also may be with Me.

He here calls the Father righteous, where He might have used another title. For He is holy, pure, undefiled, Maker and Creator of the world, and whatever else befits the Ruler of the Universe. It is very desirable, then, to inquire why Christ entitled Him righteous, when He might have given Him another name. It will, then, be productive to us of much profit, if we do not allow any passages of Holy Writ to escape us. When, then, Christ desired us to be sanctified by the favour of His Father, fulfilling Himself the character of Advocate and Mediator, He made His intercession for us in the words: Holy Father, keep them in Thy Truth; meaning by Truth nothing but His own Spirit, by Whom He secureth our souls, sealing them in His Likeness, and edifying them, as it were, by His ineffable power, so that courage is undaunted; and exhorting us to manifest unrestrained zeal in abundant good works, and to let nothing stand in our way, or avail to call us back, that so we may hasten eagerly on our course to do God's pleasure, and may set at naught the manifold inventions of the devil and the pleasures of the world. For they who have once been sealed by the Holy Spirit, and who receive into their minds the earnest of His grace, have their hearts fortified, as they are girded with power from on high. Christ, therefore, besought the Father that He would sanctify us, in order that we might enjoy blessings so acceptable. Here, too, I think, He seems to have some such idea in His mind. For besides what He said about our need of sanctification from the Father, He also added these words concerning us: And the glory which Thou hast given Me I have given unto them; that they may be one, even as We are One; for Thou lovedst them, even as Thou lovedst Me; and again: Father, those whom Thou hast given Me, I will that where I am, they also may be with Me.

After speaking this way, He immediately calls the Father righteous, and with good reason. For by the Father's approval and consent, the Son became human so that He might give to human nature—which was created for good works—sanctification through the Spirit, union with God, and a dwelling place in the heavenly realms, there to live and reign with Him. God did not create humanity at the beginning to do evil. Rather, human nature was twisted toward vice by the devil's wicked schemes and was led away from its ancient guidance by the hand of God, and was, so to speak, torn from its foundation. Truly, it was fitting for the righteous Father to lift up again that human nature which had been cast down through the devil's malice, to restore to its former position what had been wrongly degraded, to cleanse it from the filth of sin, and to transform it back into its original image as it had been first created. It was also fitting to subject the adversary who attacked humanity and wickedly dared to bring about its destruction—that is, Satan—to the punishment he deserved, though I think any kind of punishment would be too light for one who showed such madness against God. Therefore He says: O righteous Father—for You are righteous and good, and Your judgment is true. For You have sent Me, Your own true Son, down to the world to rescue and renew it. But alas for the blindness of the world! He says: For though You were such as I have described, the world did not know You. For surely they should have immediately recognized the loving-kindness of Your judgment and Your merciful will, and should have hastened to welcome their Savior and brought Him willing service.

After thus speaking, He straightway calls the Father righteous, and with reason; for by His approval and consent the Son became Man, that He might endow the nature of man, which was created for good works, with sanctification through the Spirit, and union with God, and with an abiding place in the mansions above, there to live and reign with Him. For God did not create man at the beginning to work wickedness; but his nature was perverted into vice by the impious wiles of the devil, and was led astray from its guidance of old by the hand of God, and, as it were, upheaved from its foundation. Truly, it well beseemed the righteous Father to lift up again that human nature which had been cast down through the devil's malice, and to establish in its former position that which had been unduly debased, and to rid it of the foulness of sin, and, as it were, transform it into its original image as it had been at first created, and also to subject the adversary that assaulted man and impiously dared to compass his ruin, that is, Satan, to the vengeance that was meet; though methinks any kind of chastisement were slight for him who exhibited such madness against God. Therefore He saith: O righteous Father —- for Thou art righteous and good, and true is Thy judgment; for Thou hast sent down Me, Who am Thine own true Son, to the world to succour and renew it. But, alas for the blindness of the world! He says: For though Thou wert such as I have said, the world knew Thee not. For surely they should straightway have seen the loving-kindness of Thy judgment and Thy merciful Will, and should have hastened to welcome their Saviour, and have brought Him willing service.

Christ held this conversation with the Father, offering thanks on our behalf and for our sake, because in His righteousness the Father had granted salvation to those who had suffered through the devil's malice, and had condemned the devil to destruction. The world, He says—that is, those who oppose the divine message of the Gospel through their worldly mindset—has not learned that the Father is righteous, for the god of this world has blinded the minds of unbelievers, as Paul says, so that the light of the Gospel of the glory of Christ should not shine on them. But He testified about His own disciples that they knew and understood Him, and by this He gives them once more a great and admirable honor. For He shows them to be far above all the shame and insult of the world, through their knowledge of the Father, and clearly also through their confession that Christ was the Son. When, therefore, at the same time that He accused the world of not knowing the Father—that is, the true and living God—He testified that the disciples knew Him, is it not now beyond question that they were no longer of the world once they had become Christ's, who is above the world, according to Paul's saying: Through which the world has been crucified to me, and I to the world; who also says about us: And those who belong to Christ Jesus have crucified the flesh with its passions and lusts? When we say the disciples were out of the world, we do not mean they were absent physically or in terms of location, for they appear as lights in the world, holding forth the Word of Life. Rather, we mean that while they still walked on earth, they were citizens of heaven; and by saying goodbye to the lusts of the flesh and lifting their minds far above all worldly desire, they had reached an extraordinary height of virtue, according to the saying in the Psalms: The mighty men of God have been exalted high above the earth. For those who have reached true manhood through God have set aside earth's lowly thoughts and turned their minds toward heaven; for this, I think, is what the word exalted means. The world then, He says, O Father, did not know You in Your righteousness. But I know You, for I am Your Counsel and Wisdom. I did not cling to the glory and divine dignity that is Mine by physis, but humbled Myself and descended to human poverty, so that with Your approval I might save the race that had fallen away from kinship with Us. Though the world did not know this, the disciples were enriched with this knowledge and truly understood that You sent Me; that is, that I have come to bring Your purpose to a glorious completion by rescuing the world that was in danger.

Christ, then, held this discourse with the Father, offering up, as it were, thanks on our behalf and for our sake, inasmuch as He, in His righteousness, had vouchsafed salvation to those who had suffered through the devil's malice, and had doomed the devil to perdition. And the world, He says, that is, they who oppose the Divine message of the Gospel through their worldly-mindedness, have not learnt that the Father is righteous, for the god of this world hath blinded the minds of the unbelieving, as Paul says, that the light of the Gospel of the glory of Christ should not dawn upon them. But He bore witness to His own disciples that they knew and understood Him, and hereby He endows them once more with a great and enviable dignity. For He shows them to be far above all the humiliation and contumely of the world, through their knowledge of the Father, and clearly also through their confession that Christ was the Son. When, therefore, at the same time as the charge was brought against the world that it knew not the Father, that is, the true and living God, He bore witness to the disciples that they knew Him, is it not henceforth quite beyond dispute, that they were not of the world now that they had become Christ's, Who is above the world, according to the saying of Paul: Through which the world hath been crucified unto me, and I unto the world; who saith again concerning us: And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof? When we say that the disciples were out of the world, we do not mean that they were absent so far as their bodies and position in space were concerned, for they appear as lights in the world, holding forth the Word of Life. We rather mean that, while they still walked upon earth, they were citizens of heaven; and that, bidding farewell to the lusts of the flesh, and lifting their minds high above all worldly desire, they had attained to an exceeding height of virtue, according to the saying in the Psalms: The mighty men of God have been exalted high above the earth. For they who have reached true manliness through God have put aside the grovelling thoughts of earth, and turned their minds heavenward; for this, I think, is the meaning of the word exalted. The world then, He says, O Father, knew not Thee in Thy righteousness. But I know Thee, for I am Thy Counsel and Wisdom. I regarded not the glory and Divine dignity that is Mine by Nature, but humbled Myself, and descended to human poverty, that I might save with Thine approval the race that had fallen away from kinship with Us. Though the world knew not this, yet were the disciples enriched with this knowledge, and verily comprehended that Thou hast sent Me; that is, that I have come to bring Thy purpose to a glorious issue, by rescuing the world which was in peril.

He says that knowledge of God the Father was present both in Him and in the disciples who followed Him. And, in case anyone should be misled into extreme opinions and think that His disciples had this knowledge to the same degree as Himself, Christ immediately distinguishes between them and Himself, and makes the difference very clear, showing that He revealed God to them, while they, through Him, received knowledge. For our Lord Jesus Christ, as He is the Word, and Counsel, and Wisdom of the Father, intuitively knows what is in Him, and concerns Himself with His Father's most secret thoughts; just as, indeed, the mind of a man knows what is in him, and nothing that is in our hearts is hidden from our human understanding. The inspired disciples, on the other hand, do not enjoy, as the fruit of their own understanding, the ability to form any conception about God; but, through the light of the Spirit, lay hold of the true meaning of the mysteries of the Son, and so are enabled to know the Father. Very appropriately, then, and for our benefit, Christ added the words: And I made known unto them Thy Name, and will make it known.

He says that knowledge of God the Father was at once in Him and in the disciples who attended Him. And, lest any man should be beguiled into gross extravagances of opinion, and think that His disciples had this knowledge in an equal degree with Himself, Christ at once distinguishes between them and Himself, and makes the difference very clear, showing that He revealed God unto them, while they, through Him, received knowledge. For our Lord Jesus Christ, as He is the Word, and Counsel, and Wisdom of the Father, intuitively knows what is in Him, and concerns Himself about His Father's most secret thoughts; just as, indeed, the mind of a man knows what is in him, and as nothing that is in our hearts is hidden from our human understanding. The inspired disciples, on the other hand, do not enjoy, as the fruit of their own understanding, the ability to form any conception about God; but, through the light of the Spirit, lay hold of the true meaning of the mysteries of the Son, and so are enabled to know the Father. Very appropriately, then, and to our profit, Christ added the words: And I made known unto them Thy Name, and will make it known.

Notice also how both Persons—I mean the Father and the Son—work together effectively to make the Godhead understandable to people. The Father makes us wise by revealing His own Son to us, and likewise the Son makes us wise by revealing the Father to us. To blessed Peter, He spoke these words near the parts of Caesarea called Philippi: Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed it to you, but My Father who is in heaven. The disciple had confessed and maintained his belief that He was Christ, the Son of the living God. And now He says, concerning Himself: I made known to them Your Name, and will make it known. The Only-begotten does not stop revealing to us the meaning of the mystery concerning Himself, just as He revealed it to His first followers at the beginning. He does this continually, implanting in each of us the light of the Spirit and guiding those who love Him to knowledge of things that surpass their understanding and conception. He pointed out to us what His purpose is and what kind of benefit He will give us by declaring that He had already revealed the Father to the disciples and would also make Him known to their successors, when He said, that the love with which You loved Me may be in them, and I in them. Those who have been able, through purity of thought, to know God the Father and have been thoroughly instructed in the knowledge of the mystery that is in Christ, will fully gain and indisputably enjoy the perfect love of the Father, like the Son does. The Father loves His Son with a perfect love, and Christ Himself also abides in Him through the Holy Spirit, uniting through Himself into spiritual fellowship with God the Father the person who knows Him and is in travail, as it were, with the unperverted word of Divine Truth. He makes known to us the Name of the Father by declaring to us Himself, who is His Son. Hand in hand with the knowledge of Him who was begotten will be closely linked the knowledge of Him who begat Him, just as the opposite is also true. And if the saying is true and to be accepted without question, that the conception of the Son is necessarily implied in that of the Father, and likewise the conception of the Father in that of the Son, and the knowledge of One is contained in the knowledge of the Other, how can the Son any longer be a creature, as some impious people say? If someone speaks of the Son, he thereby instills the idea of a Father in his hearers, while if he were to call Him a creature, he leads them to the conception of a maker. But since the Son calls God Father, not Maker or Creator, He is clearly conscious that He is Himself in fact a Son. Therefore the Son is considered, and is, a Son, and not a creature as they say, which would mean that He who made Him was His Creator and not His Father. The force of the argument will not be at all damaged by the fact that the title of child or son is regarded as human. The attributes that peculiarly and especially belong to Him as being by physis (nature) the Son of God His Father were brought down even to us. Holy Scripture often applies them in this way on occasion, and sometimes invests those who are sons by adoption with the attributes of a son by physis. It is no marvel if we too have obtained the title of son, and that God has chosen to honor us this way in His loving-kindness, just as He has even called gods those who are admittedly sprung from the earth.

Observe, too, how Both Persons, I mean the Father and the Son, effectually work together to make the Godhead comprehensible to men. For the Father makes us wise by revealing to us His own Son, and none the less also the Son makes us wise by revealing to us the Father. To the blessed Peter, moreover, He spake these words, about the parts of Caesarea called Philippi: Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but My Father Which is in heaven. For the disciple confessed and maintained his belief that He was Christ, the Son of the living God. And now He says, concerning Himself: I made known unto them Thy Name, and will make it known. For the Only-begotten ceaseth not to reveal unto us the meaning of the mystery concerning Himself, as He revealed it to His first followers at the beginning; and this He doeth continually, implanting in each of us the light of the Spirit, and guiding those that love Him to knowledge of those things which pass their understanding and conception. What His purpose is, and what kind of benefit He will confer on us by His declaration that He had already revealed the Father unto the disciples, and would also make Him known to their successors, He pointed out to us, when He said, that the love wherewith Thou lovedst Me may be in them, and I in them. For they who have been able, by purity of thought, to know God the Father, and have been throughly instructed in the knowledge of the mystery that is in Christ, will wholly gain and indisputably enjoy the perfect love of the Father, like unto the Son. For the Father loves His Son with a perfect love; and Christ also Himself abideth in Him, through the Holy Spirit, uniting, through Himself, into spiritual fellowship with God the Father him that knows Him, and is in travail, as it were, with the unperverted word of Divine Truth. He makes known to us the Name of the Father by declaring to us Himself, Who is His Son. For hand in hand with the knowledge of Him That was begotten will be closely linked the knowledge of Him That begat Him, just as the converse is also true. And if the saying is true, and to be accepted without question, that the conception of the Son is necessarily implied in that of the Father, and so also the conception of the Father in that of the Son, and the knowledge of One is contained in the knowledge of the Other; how can the Son any more be a creature, as some impious men say? For if a man speak of the Son, he thereby instils the idea of a Father in his hearers; while if he were to call Him a creature, he leads them on to the conception of a maker. But as the Son calls God Father, not Maker or Creator, He is clearly conscious that He is Himself in fact a Son. Therefore the Son is deemed, and is, a Son, and not a creature, as they say, which would imply that He That made Him was His Creator, and not His Father. And the force of the argument will be no whit damaged by the fact, that the title of child or son is accounted human. For the attributes which peculiarly and especially belong to Him, as being by Nature the Son of God His Father, these were brought down even to us; Holy Writ often so applying them on occasion, and at times investing those who are sons by adoption with the attributes of a son by nature. And it is no marvel, if we also have obtained the title of son, and that God has thus chosen to honour us in His loving-kindness, as He has even called those gods who are avowedly sprung from the earth.

When Jesus had finished speaking these words, He went out with His disciples across the Cedron brook, where there was a garden, which He and His disciples entered. Judas, who betrayed Him, also knew the place, because Jesus often went there with His disciples.

xviii. 1, 2 When Jesus had spoken these words, He went forth with His disciples over the brook Cedron, where was a garden, into the which He entered, Himself and His disciples. Now Judas also, which betrayed Him, knew the place: for Jesus ofttimes resorted thither with His disciples.

After enlightening His disciples and directing them through appropriate teaching toward everything that leads to righteousness, and after urging them to choose the life that is most spiritual and pleasing to God, and also promising to fill them with spiritual graces and saying that blessings from the Father above would be poured out on them, Jesus goes forth willingly, not shrinking from the time of His suffering or fearing to die for all people. How could He possibly do this—He who was brought face to face with suffering so that by His own agony He might purchase freedom for all—especially when He had come for this purpose alone, that He might reconcile the whole earth to God the Father by His own Blood? It is true that often when the Jews chose to rage against Him and tried in their fury to stone Him, He escaped by His divine power, making Himself invisible and withdrawing Himself very easily from the reach of those who sought Him; for He was not willing to suffer yet, since the right time had not yet called Him to do so. But now that the time had come, Christ left the house where He had instructed His disciples in the mystery and came to the place where He Himself, the Savior of all humanity, often used to go with His holy disciples. He did this because He wanted to make it easy for the traitor to find Him. The place was a garden, symbolizing the Paradise of old. In it, all places were summed up, so to speak, and in it our return to humanity's ancient condition was completed. For in Paradise the troubles of humanity had their beginning, while in the garden Christ's suffering began, which brought us deliverance from all the evil that had happened to us in the past.

After having enlightened His disciples, and turned them by suitable instruction to all those things that make for righteousness, and after having bidden them choose the life which is most spiritual and pleasing to God, and besides also promising Himself to fulfil them with spiritual graces, and saying that blessings from the Father above would be showered down upon them, Jesus goes forth readily, not shrinking from the time of His suffering, nor yet fearing to die for all men. For what likelihood could there be that He should do this, Who was brought face to face with suffering, that, by His own agony, He might purchase exemption for all; when, too, for this purpose only He had come, that He might by His own Blood reconcile the whole earth to God the Father? It is true, that often when the Jews chose to rage against Him, and attempted in their fury to stone Him, He escaped by His Divine power, rendering Himself invisible, and withdrawing Himself with the greatest ease from the reach of those who sought Him; for He was not willing yet to suffer, the fitting time not yet calling Him thereto. But, as the time had now come, Christ left the house where He had instructed His disciples in the mystery, and came to the place whither He Himself, the Saviour of all mankind, was wont often to resort, together with His holy disciples. He did this, too, from a wish to make it easy for the traitor to find Him. The place was a garden, typifying the Paradise of old. For in it, as it were, all places were summed up; and in it was consummated our return to man's ancient condition. For in Paradise the troubles of mankind had their origin; while in the garden began Christ's suffering, which brought us deliverance from all evil that had befallen us in time past.

Very appropriately, then, the inspired Evangelist says that Jesus was in the garden when no large number of people or crowd were gathering together or planning to come to His aid, and that He was alone with His disciples. This was so He might reveal, completely exposed, the great foolishness of the thoughts the traitor held in his heart. For our conscience is very likely to create fears in us and torment us with the pains of cowardice whenever we are set on any unholy deed. I think this was the state of the traitor's mind when he brought with him the cohort, armed with weapons of war, along with the officers of the Jews, as though to capture a notorious criminal. For he most likely knew that he could never take Him unless He chose to suffer and faced death by His own will. But his understanding was twisted by his unholy plan, and he was, so to speak, intoxicated by his own excessive boldness. So he did not see where he was heading, nor did he realize that he was attempting what was beyond his power to accomplish. For he thought that by the large number of his followers and by human force, he could overcome the Divine power of Christ. And do not be amazed that the miserable man should suffer from such madness and be proven to have conceived such a ridiculous idea. For when he handed over the helm of his mind to another and sold to the devil the control over his desires, he was completely possessed by his madness; for the devil jumped upon him once and for all and settled in his heart like a poisonous snake. Surely, one may well wonder at the traitor's fall and find in it reason for endless weeping. He who had just been eating supper with Christ, and shared His food, and taken part at the Holy Table, and equally with the rest had benefited from His words urging them toward righteousness, and had heard Him declare plainly that one of you shall betray Me, practically leapt up from his seat at that very Table, and immediately, after reclining with Him at the meal, hurried off to the Jews to earn the reward of his treachery. He gave no thought to Christ's inspiring words, entertained no desire for future glory, and paid no attention to the honor given to him; in short, he chose a mean and insignificant sum of money over the perfect blessedness that has no end, and proved himself the net and snare by which the devil trapped Christ, the chief instigator and partner with the Jews in their sin against God.

Very appropriately, then, the inspired Evangelist says that Jesus was in the garden, when no number of men, nor any crowd, were congregating together, or contemplated coming to His succour; and that He was alone with His disciples, that He might display, in all its nakedness, the great folly of the thoughts the traitor harboured in his heart. For our conscience is very apt to create alarms in us, and torment us with the pangs of cowardice, whenever we are bent on any unholy deed. Such, I think, was the state of the traitor's mind, when he brought in his train the cohort, armed with weapons of war, together with the officers of the Jews, as though to capture a notorious malefactor. For in all likelihood he knew that he could never take Him, unless He chose to suffer, and encountered death by His own Will. But he had his understanding perverted by his unholy enterprise, and was, as it were, intoxicated by his own excessive audacity; and so he did not see whither he was tending, nor perceive that he was attempting what it was beyond his power to perform. For he thought, that by the multitude of his followers, and by the hand of man, he could prevail over the Divine power of Christ. And be not amazed that the miserable man should be afflicted with such madness, and be convicted of conceiving so ridiculous an idea. For when he gave up the rudder of his mind into another's hand, and sold to the devil the power over his desires, he was wholly possessed by his madness; for the devil leapt upon him once for all, and nestled in his bosom like a poisonous snake. Surely, one may well wonder at the traitor's fall, and find in it cause for ceaseless weeping. He that had just been supping with Christ, and shared His food, and partaken at the Holy Table, and, equally with the rest, had had the benefit of His words exhorting unto righteousness, and had heard Him declare plainly that one of you shall betray Me, so to say, leapt up from his seat at that very Table, and straightway, after reclining with Him at the Board, hurried off to the Jews to earn the reward of his treachery. He gave no thought to Christ's inspiring words, entertained not the desire of future glory, and paid no heed to the honour given unto him; in short, preferred before the perfect blessedness, which has no end, a mean and paltry sum of money, and proved himself the net and snare wherewith the devil entrapped Christ, the prime mover and fellow-worker with the Jews in their iniquity against God.

The following thought also stirs my scorn to no small degree. The crowd that accompanied the traitor, when they attacked Christ, carried lanterns and torches. They apparently wanted to guard against stumbling in the dark and falling into unexpected pitfalls, since such accidents often happen in darkness. But how blind they were! These miserable men, in their profound ignorance, did not realize that they were stumbling over the stone about which God the Father says: Behold, I lay in Sion a Stone of stumbling and a Rock of offence. Those who were sometimes gripped by fear of a small pitfall did not see that they were rushing into the depths of the abyss and the very bowels of the earth. And those who were wary of the evening twilight gave no thought to perpetual and endless night. For those who wickedly plotted against the Light of God, that is, Christ, were destined to walk in darkness and the dead of night, as the prophet says. Not only that, but they were also destined to vanish into outer darkness, there to give an account of their wickedness against Christ and to be sentenced to bitter and endless punishment.

The following thought, too, moves my scorn in no small degree. The crowd that attended the traitor, when they made their attack upon Christ, carried lanterns and torches. They would seem to have guarded against stumbling in the dark, and falling into pitfalls unawares, for such accidents often happen in darkness. But, alas for their blindness! The miserable men, in their gross ignorance, did not perceive that they were stumbling on the stone concerning which God the Father says: Behold, I lay in Sion a Stone of stumbling and a Rock of offence. They who were on occasion seized with fear of a small pitfall, saw not that they were rushing into the depths of the abyss, and the very bowels of the earth; and they, who were suspicious of the twilight of evening, took no account of perpetual and endless night. For they who impiously plotted against the Light of God, that is, Christ, were doomed to walk in darkness and the dead of night, as the prophet says; and not only so, but also to vanish away into outer darkness, there to give an account of their impiety against Christ, and to be consigned to bitter and endless punishment.

Jesus, knowing everything that was going to happen to Him, went out and asked them, "Who are you looking for?" They answered Him, "Jesus of Nazareth." Jesus said to them, "I am He." Judas, who was betraying Him, was standing there with them. When He said to them, "I am He," they drew back and fell to the ground.

4, 5, 6 Jesus therefore, knowing all the things that were coming upon Him, went forth, and saith unto them, Whom seek ye? They answered Him, Jesus of Nazareth. Jesus saith unto them, I am He. And Judas also, which betrayed Him, was standing with them. When therefore He said unto them, I am He, they went backward, and fell to the ground.

During the night the traitor appeared, bringing with him the servants of the Jews together with the band of soldiers. As we said just now, he thought that he would take Him even against His will, trusting in the number of his followers, and believing that he would find Him lingering in the spot where He was accustomed to go, and that day had not yet dawned to allow Him to go forth elsewhere, but that night would still be keeping the Lord in the place where He was resting. Christ, then, in order to show that Judas, in holding either view, had been regarding Him as a mere man, and that his plans were useless, anticipates their attack and goes out readily to meet them. He showed by this that He knew well what Judas presumed to attempt, and that, though it would have been easy for Him, through His foreknowledge, to escape unnoticed, He went of His own will to meet His sufferings, and was not, by the malice of any man, brought into peril. He did this so that the scorn of philosophers among the Greeks might not be stirred up by it, who, in their foolishness, make the Cross a stumbling block and a charge against Him, and so that Judas, the murderer of his Lord, might not be highly exalted against Christ, thinking that he had prevailed over Him against His will. He inquires of those who come to capture Him whom they have come in search of, not because He did not know (for how could that be?), but so that He might thereby prove that those who had come for that very reason, and were gazing upon Him, were not able even to recognize Him whom they were searching for, and so confirm us in the true conviction that He would never have been taken if He had not of His own will gone to those who sought Him. For observe that when He openly asks, Whom do you seek? they did not at once reply, We are here to take You who are speaking; but they answer, as though He were not yet present or before their eyes, and say, Jesus of Nazareth.

During the night the traitor appeared, bringing with him the servants of the Jews together with the band of soldiers. For, as we said just now, he thought that he would take Him even against His will, trusting in the number of his followers, and believing that he would find Him lingering in the spot whither He was wont to resort, and that day had not yet dawned to allow of His going forth elsewhere, but that night would be still detaining the Lord in the place of His lying down. Christ, then, in order to show that Judas, in holding either view, had been regarding Him as a mere Man, and that his plans were vain, anticipates their attack and goes out readily to meet them; showing thereby that He well knew what Judas presumed to attempt, and that, though it were easy for Him, through His foreknowledge, to escape unawares, He went of His own Will to meet His sufferings, and was not, by the malice of any man, involved in peril; to the intent that the scorn of philosophers among the Greeks might not be moved thereby, who, in their levity, make the Cross a stumblingblock and a charge against Him, and that Judas, the murderer of his Lord, might not be highly exalted against Christ, thinking that he had prevailed over Him against His Will. He inquires of those who come to capture Him, Whom they have come in search of, not because He did not know (for how could that be?), but that He might thereby prove, that those who were for that very reason come, and were gazing upon Him, were not able so much as to recognise Him of Whom they were in search, and so confirm us in the true conviction that He would never have been taken, if He had not of His own Will gone to those who sought Him. For observe, that when He openly asks, Whom seek ye? they did not at once rejoin, We are here to take Thee Who thus speakest; but they reply, as though He were not yet present or before their eyes, and say, Jesus of Nazareth.

But perhaps someone might object: Maybe the Roman soldier didn't know Jesus, and the Jewish servants were equally ignorant. We answer that any such suggestion is unfounded. For how could those selected for the priesthood fail to know Him, when He was continually in their presence teaching daily in the temple, as our Savior Himself says? But so that no one should trust in arguments of this kind and miss understanding the truth, the inspired Evangelist, foreseeing this, is compelled to add that standing with the soldiers and servants was also Judas, who betrayed Him. Then how could the traitor fail to recognize the Lord? You might answer that it was night and dark, and therefore not easy to see the one they were searching for. How worthy of our admiration is the writer of this book, in that not even so small a detail as this has escaped his notice! For he has said that when they came into the garden, they had lanterns and torches in their hands. Therefore, a solution is found to this curious question, and the divine dignity of Christ is seen, who brought Himself to those who were seeking Him, even though they could no longer recognize Him by themselves. To prove that they were so blinded as to be unable to recognize Him, He says plainly, "I am He." And to show the fruitlessness of numbers and the complete inability of all human power to accomplish anything against the ineffable power of God, by merely addressing them in mild and courteous language He bows down to the earth the multitude of those who sought Him, so that they might be taught how powerless to endure His threats is the nature of created beings, unable as it is to bear one word of God, and that spoken in kindness—according to the word of the Psalmist: "Terrible are You, and who shall withstand Your wrath?" What happened to a portion, and befell those who came to take Him, is, as it were, symbolic of the humbling of the entire race. Indeed, the prophet Jeremiah laments for the Jews, saying: "The house of Israel has fallen: there is none to raise it up." What happened here is a type of what inevitably comes to pass in a similar case, for it teaches us that anyone is completely doomed to fall who practices iniquity against Christ.

But perhaps some may reply: The Roman soldier perhaps knew not Jesus, and the servants of the Jews shared their ignorance. We answer that any such suggestion is groundless. For how could they who were selected to the priesthood fail to know Him, Who was in their power continually when He was teaching daily in the temple, as our Saviour Himself says? But that no one should trust in arguments of this sort, and miss apprehending the truth, the inspired Evangelist, foreseeing this, is impelled to add, that with the soldiers and the servants was standing Judas also, which betrayed Him. Then how could the traitor fail to recognise the Lord? You may answer that it was night, and dark, and therefore not easy to see Him of Whom they were in search. How worthy our admiration is the writer of the book, in that not even so small a point as this has escaped his notice! For he has said that, when they came into the garden, they had lanterns and torches in their hands. A solution, therefore, is found to this curious inquiry, and the Divine dignity of Christ is seen, Who brought Himself to those who were seeking Him, though they could no longer of themselves recognise Him. In order to prove that they were so blinded as not to be able to recognise Him, He says plainly, I am He. And that He might show the fruitlessness of numbers, and the utter incapacity of all human power to affect anything against the ineffable power of God, by merely addressing them in mild and courteous language He bows down to the earth the multitude of those who sought Him, that they might be taught how powerless to endure His threatenings is the nature of created beings, unable as it is to bear one word of God, and that spoken in kindness; according to the word of the Psalmist: Terrible art Thou, and who shall withstand Thy wrath? That which happened to a portion, and befell those who came to take Him, is, as it were, symbolical of the humbling of the entire race; yea, the prophet Jeremiah laments for the Jews, saying: The house of Israel is fallen: there is none to raise it up. That which here happened is a type of what inevitably comes to pass in a similar case; for it teaches us, that he is altogether doomed to fall who practises iniquity against Christ.

So He asked them again, "Whom do you seek?" And they said, "Jesus of Nazareth." Jesus answered, "I told you that I am He. If you are looking for Me, then let these others go their way." This happened so that the word He had spoken might be fulfilled: "Of those whom You have given Me, I lost not one."

7, 8, 9 Again, therefore, He asked them, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I told you that I am He: if therefore ye seek Me, let these go their way: that the word might be fulfilled which He spake, Of those whom Thou hast given Me I lost not one.

He asks them again a second time, deliberately, to show the extent of the blindness He had placed in their minds. For they were robbed of their right judgment and had their minds practically deranged by their impiety, and did not know that they were speaking to the very person they were looking for. Christ indeed proved by His actions the truth of what He professed: I am, He says, the Good Shepherd: the good shepherd lays down his life for the sheep. Christ, then, protects the Apostles as with a shield; and, bearing the full force of the danger Himself, advances toward those who had come to lead Him to death, sent there by the high priests and Pharisees. When they answered, Jesus of Nazareth, to His question, Whom have you come to take and bind in the bonds of death? He pointed to Himself and, nearly accusing them of delay, commanded them to take Him away and let the rest go free; for it was necessary that One should die for all, whose life was an equivalent for the lives of all people, that He might be Lord of both the dead and the living.

He asks them again a second time, of set purpose, that He might show the extent of the blindness He had put in their minds. For they were robbed of their right judgment, and had their minds, as it were, deranged by their impiety, and knew not that they were speaking to Him Whom they sought. Christ, indeed, proved by His actions the truth of what He professed: I am, He says, the Good Shepherd: the good shepherd layeth down his life for the sheep. Christ, then, saves the Apostles as with a shield; and, bearing the brunt of the danger Himself, advances to those who were come to lead Him to death, sent thereunto, that is, by the high priests and Pharisees. When they answered, Jesus of Nazareth, to His question, Whom have ye come to take and bind in the bonds of death? He pointed to Himself, and, well-nigh accusing them of delay, bade them take Him away and let the rest go free; for it was necessary that One should die for all, Whose life was an equivalent for the lives of all men, that He might be Lord of both the dead and the living.

For other reasons too, it would be completely impossible to accept the opinion held by some that the deaths of the holy Apostles themselves also brought about the overthrow of death and corruption, since the Apostles themselves must be counted among those who have been delivered from death and corruption. And rightly so, for their nature is the same as ours, and death had power over us. It was necessary, then, that the Son of the living Father alone, and first of all, should give over His own Body to death as a ransom for the lives of all people. This was so that, through connection with the Life of the Word which was united with it, that Body might prepare the way for our mortal bodies to be able from then on to triumph over the slavery of death. For the Lord is the firstfruits of those who have fallen asleep, and the firstborn from the dead. So by His own Resurrection, He makes smooth for those who come after Him the path to incorruption. He therefore withdraws the disciples from the danger of that moment, knowing well that this conflict was especially fitting for Himself. By doing so, He shows that our redemption was accomplished by no other, but only by that Nature which is supreme over the universe.

For other reasons, too, it were wholly impossible to accept the opinion of some that the deaths of the holy Apostles themselves also resulted in the overthrow of death and corruption, when they must themselves be reckoned among those who have been delivered from death and corruption; and with great reason, for their nature is one with ours, and over us death had dominion. It was necessary, then, that alone, and first of all, the Son of the living Father should give over His own Body to death as a ransom for the lives of all men, that by connexion with the Life of the Word, Which was united with Itself, It might so prepare the way, that our mortal bodies might be enabled henceforth also to triumph over the bondage of death. For the Lord is the Firstfruits of them that are asleep, and the Firstborn from the dead; and so, by His own Resurrection, makes smooth for those who come after Him the way to incorruption. He therefore withdraws the disciples from the peril of the moment, as well knowing that the conflict was in special meet for Himself; and showing thereby that our redemption was the work of none other, save only that Nature Which is supreme over the universe.

The wise Evangelist uses this specific and limited care shown to those who were with Him as a clear proof of the general and universal mercy that will be shown to all who come to Him through faith. For, he says, Christ made sure that His disciples were allowed to go their way, so that the word might be fulfilled which He spoke: "Of those whom You gave Me I lost not one." How can there be any question that He will show mercy on those who come after the disciples? When care is shown in small matters, how can there be neglect in greater ones? Is it likely that He who showed mercy to a mere handful will pay no attention to a multitude that no one can count? For the multitude of believers is exceedingly great. You must understand, then, the partial as a type of the universal. And you can easily see, by His refusal to put His disciples in any danger at all, what and how great will be His wrath against His murderers. Does He not completely hate whatever opposes His will? Can there be any further doubt that severe and endless punishment awaits those who do the things which are hateful to Him?

The wise Evangelist turns to a clear proof of the general and universal mercy, which will be shown to all who come to Him through faith, this partial and special care here manifested to those who were with Him. For, he says, He procured that His disciples should be suffered to go their way, that the word might be fulfilled which He spake, Of those whom Thou gavest Me I lost not one. For how can there be any question that He will show mercy on them that come after the disciples? For where care is shown in small things, how can there be neglect in greater? And is it likely that He, Who showed mercy to a mere handful, will pay no heed to a multitude whom no man can number? For the multitude of believers is exceeding great. You must receive, then, the partial as a type of the universal; and you can easily perceive, by His refusal to put His disciples in any danger at all, what and how great will be His wrath against His murderers. For does He not altogether hate whatever opposes His Will? Can there be any further doubt that severe and endless punishment awaits those who do the things which are hateful to Him?

What prompted the inspired Evangelist, someone might ask, to mention this and show us the disciple using a sword—contrary to his usual behavior—against those who came to arrest Christ, stirred to a more intense and hasty anger than was appropriate, with Christ then rebuking him? This account might seem unnecessary, but it is not. He has given us here a pattern specifically for our instruction. From what happened here, we will know how far our zeal in devotion toward Christ may properly go without blame, and what we may rightly do in such conflicts without falling into something that displeases God. This example forbids us to draw a sword, or throw stones, against anyone, or to strike our opponents with a stick when we are in conflict with them because of our devotion to Christ. Our weapons are not of the flesh, as Paul says. Rather, we ought to treat even our murderers with kindness when circumstances prevent our escape. It is far better for other people to be corrected for their sins against us by Him who judges righteously than for us to make excuses for our own bloodguilt, claiming piety as our justification. Besides, we might call it completely irrational to honor—through the death of our persecutors—the One who cheerfully suffered death in order to free people from death. In this we must surely follow Christ Himself. If He had been forced to die out of necessity, unable by His own power to repel the attack of His enemies—who were invincible because of the large number of Jewish servants—then perhaps it would not have been unreasonable for those who loved Him to help Him with all their strength and show the utmost courage to rescue Him from the danger into which His enemies' impiety had brought Him against His will. But since, being truly God, He was able to utterly destroy His opponents and had at the very start of the conflict given them such a demonstration of His power—laying them all flat on the ground with a single word, and a courteous one at that, for they all fell backward—how could it be right for us, in uncontrolled and excessive anger, to deliberately and recklessly go to lengths that He did not, though He could have done so with the greatest ease? We also find evidence of the same attitude recorded elsewhere by the holy Evangelists. Our Savior once came to a village on the border of Judaea to stay there. It belonged to the Samaritans, and when He approached they rudely drove Him away. The disciples were furious about this and came to Him and said: Lord, do You want us to command fire to come down from heaven and consume them? And the Savior answered them: Leave them alone; don't you know that I can call upon My Father, and He will immediately send Me twelve legions of angels? He did not come as God to use His own inherent power against those who attacked Him, but rather to teach us patient endurance under every hardship, and to be Himself an example of the most perfect and impassible tranquility. This is why He also said: Learn from Me, for I am meek and lowly in heart.

What was it, someone may say, that induced the inspired Evangelist to make mention of this, and point out to us the disciple using a sword, contrary to his wont, against those who came to take Christ, and stirred to a hotter and more precipitate fit of wrath than was meet, and Christ thereupon rebuking him? This narrative may, perhaps, seem superfluous; but it is not so. For he has here given us a pattern expressly for our learning; for we shall know, from what took place here, to what lengths our zeal in piety towards Christ may proceed without reproach, and what we may choose to do in conflicts such as this, without stumbling on something displeasing to God. For this typical instance forbids us to draw a sword, or lift up stones, against any man, or to strike our adversaries with a stick, when, through our piety towards Christ, we are in conflict with them: for our weapons are not of the flesh, as Paul saith; but we ought rather to treat even our murderers with kindness when occasion precludes our escape. For it is far better for other men to be corrected for their sins against us by Him That judgeth righteously, than that we ourselves should make excuses for our blood-guiltiness, making piety our plea. Besides, we may call it most irrational to honour by the death of our persecutors Him Who, to set men free from death, Himself cheerfully suffered death. And herein we must surely follow Christ Himself; for if He had been called to die perforce and of necessity, as unable by His own power to repel the assault of His foes, who were invincible through the number of the servants of the Jews, there might perhaps have been nothing unreasonable in those who chose to love Him succouring Him with all their might, and showing the utmost courage in order to rescue Him from the peril, into which He had been brought by the impiety of His foes, against His Will. But since, being truly God, He was able to destroy His adversaries, root and branch, and at the very outset of the conflict, so to say, had given them such a token of His might, as by a single word, and that spoken in courtesy, to lay them low on the earth, for they all fell backward; how could it be right for us, in unbridled and inordinate wrath, to wilfully and recklessly proceed to lengths that He did not, though He might have done so with the utmost ease? We find also traces of the same spirit elsewhere recorded by the holy Evangelists. For our Saviour once came to a village bordering on Judaea, to lodge there. It belonged to the Samaritans; and when He was drawing nigh unto it they roughly drove Him away. The disciples were enraged thereat, and came to Him, and said: Lord, wilt Thou that we bid fire to come down from heaven, and consume them? And the Saviour answered them: Let them alone; know ye not that I can beseech My Father, and He shall even now send Me twelve legions of angels? For He came not as God to use His own innate power against those who vented their fury upon Him; but rather to school us to patient forbearance under every affliction, and to be Himself a type of the most perfect and passionless tranquillity. Therefore also He said: Learn of Me; for I am meek and lowly in heart.

Peter's purpose in drawing his sword against his opponents did not violate the commandment of the Law, for the Law commanded us to repay unpunished evildoers—foot for foot, hand for hand, wound for wound, stripe for stripe. Why else would they have come armed with swords and clubs, equipped with weapons, and gathered in large numbers, except to wage the kind of battle they expected the disciples to fight when pressed to the extreme? That they brought swords and clubs is made clear by the Savior Himself when He says to them elsewhere: Have you come out as against a robber with swords and clubs to seize Me? I sat daily in the temple teaching, and you did not arrest Me. Therefore, Peter's action was lawful and in keeping with the old laws. But our Lord Jesus Christ, who came to give us teaching superior to the Law and to reform us to His meekness of heart, rebukes those actions which are in accordance with the Law as incompatible with the perfect accomplishment of true virtue. For perfect virtue does not consist in returning like for like, but is rather seen in perfect forbearance.

The purpose of Peter in drawing his sword against the adversaries does not trespass outside the commandment of the Law; for the Law bade us requite unreproved evildoers—-foot for foot, hand for hand, wound for wound, stripe for stripe. For with what other object did they come armed with swords and staves, equipped with armour, and banded together in numbers, than to wage such a conflict as they thought the disciples would wage in their extremity? For that they brought swords and staves, the Saviour tells us plainly, when He says elsewhere to them: Are ye come out as against a robber with swords and staves to seize Me? I sat daily in the temple teaching, and ye took Me not. The passion of Peter, therefore, was lawful, and accorded with the old enactments; but our Lord Jesus Christ, when He came to give us teaching superior to the Law, and to reform us to His meekness of heart, rebukes those passions which are in accordance with the Law, as incompatible with the perfect accomplishment of true virtue. For perfect virtue consists not in requital of like for like, but is rather seen in perfect forbearance.

Someone may now perhaps raise the question and ask himself: Why did Peter carry a sword? We reply that the duty of repelling the assaults of evildoers, according to the Law, brought the need of a sword. For if one of the disciples had chosen to strike the innocent with a sword, how could the same issue have been tried? It is also likely that the holy disciples, as they were hurrying at midnight from their place of rest and expected to find woods and gardens in their way, were suspicious of attacks by wild beasts, for Judaea was very fertile in these. Perhaps you may respond: "But what need did the disciples have of a sword? Was not Christ sufficient for them in time of peril? Could he not scare away wild beasts and release them from all fear on that account?" If you say this, you say well, for Christ can do all things. But we shall find that, though Christ might have accomplished it otherwise, the disciples continued to live in the manner usual to human beings. For must we not suppose that Christ was able to turn stones into bread and to create money out of nothing sufficient to pay their expenses? Still they fetched loaves and carried a purse, taking alms from those who brought them. And when Christ wished to cross the sea in their company, they entered into a ship, though he might have walked over the waves if he had been so minded. It is fruitless, then, to criticize the disciples for following the ordinary customs of humanity.

Someone may now, perhaps, raise the question, and ask himself. Why did Peter carry a sword? We reply, that the duty of repelling the assaults of evil-doers, according to the Law, brought the need of a sword. For if one of the disciples had chosen to strike the innocent with a sword, how could the same issue have been tried? It is likely, too, that the holy disciples, as they were hurrying at midnight from their place of rest, and expected to find woods and gardens in their way, were suspicious of the attacks of wild beasts; for of these Judaea was very fertile. Perhaps you may rejoin: "But what need had the disciples of a sword? Was not Christ sufficient for them in time of peril; and could not He scare away wild beasts, and release them from all fear on that account?" If you say this, you say well; for Christ can do all things. But we shall find that, though Christ might have effected it otherwise, the disciples continued to live after the manner usual to men. For must we not suppose that Christ was able to turn stones into bread, and out of nothing to create money sufficient to defray their expenses? Still they fetched loaves and carried a purse, taking alms of those who brought them. And when Christ wished to cross the sea in their company, they entered into a ship, though He might have walked over the billows, if He had been so minded. It is fruitless, then, to cavil at the disciples, for following the ordinary usages of mankind.

Peter cuts off the right ear of the servant, and his action points, as in a figure, to the inability of the Jews to hear correctly. For they would not listen to Christ's words. Instead, they honored, so to speak, the left ear, simply obeying the dictates of their own misguided prejudice, deceiving and being deceived, according to Scripture. For even when following the Law given to them long ago, they turned to human teachings instead of its true meaning.

Peter strikes off the right ear of the servant, and his action points, as in a figure, to the inability of the Jews to hear aright. For they would not hearken to Christ's words. They rather, so to say, honoured the left ear, obeying simply the dictates of their own misguided prejudice, deceiving and being deceived, according to the Scripture; for even when walking in the Law ordained them of old, they turned to doctrines the precepts of men.

Christ's command is filled with the practice of living according to the Gospel and the spirit, not of the Mosaic Law revealed to people long ago, but of the dispensation of Christ. This so discourages us from using the sword or offering resistance that if someone chooses to strike us on one cheek and then demands to strike the other, we ought to turn the other cheek to him as well, cutting out, so to speak, by the roots the human weakness of our hearts. But He says, in effect, even if I had not laid down any law about enduring evil, your mind, Peter, has failed to think correctly, and you have made an attempt completely unsuitable for this situation. For when it was the decree and will of God the Father that I should drink this cup—that is, willingly undergo, as it were, the deep sleep of death—in order to overthrow death and corruption, how then can I shrink from it when such great blessings are certain to come to the human race through My drinking it? The preceding words explain well the meaning of the passage before us. There is another passage also with a similar meaning. Our Lord Jesus Christ, wanting to strengthen the disciples in the faith and to remove in advance the stumbling block of His precious Cross, once said to them in His teaching as they were pausing on the way: Behold, we go up to Jerusalem, and the Son of Man is betrayed into the hands of sinners, and they shall crucify Him and kill Him, and on the third day He shall be raised up. And the inspired Peter, not considering the benefits of His death but only regarding the disgrace of the Cross, said: Far be it from You, Lord; this shall never happen to You. What did Christ answer? Get behind Me, Satan; you are a stumbling block to Me, for you are not thinking of the things of God but the things of men. For the one who values the things of God makes it his goal and purpose to disregard worldly honors and to count as nothing the loss of reputation among people, as long as the good of his fellow human beings is achieved thereby, for love, the Apostle says, does not seek its own. But the one who is absorbed in thinking about the things of men considers the loss of the trivial honors of earth intolerable, looks only to his own advantage, and feels no sympathy for the losses of others. Just as in that passage Christ called Peter an offense to Him, though he was not usually so and though he spoke out of love, which still could not escape blame because he looked only at the death on the Cross and not at the benefits that would result from it, Peter tried, as far as he was able, to prevent what had been resolved and determined for the salvation of all people. So also here we see him doing the same through his passion and rash act with his sword. He is once more rebuked, not merely by the words: Put up your sword into its sheath; but, according to another Evangelist, Christ added: For all who take the sword shall perish with the sword. And, to repeat once more what we said before, since His capture was accomplished by His own will and did not merely result from the malice of the Jews, how could it be right to repel or thwart in any way, and with a sword too, the bold attack of His combined enemies and the wicked conspiracy of the Jews? He says that God the Father gave Him the cup—that is, death—though it was prepared for Him by the stubborn hatred of the Jews, because it would never have happened if He had not suffered it for our sakes. Therefore Christ also said to the boasting Pilate: You would have no power against Me unless it were given you from above. When Christ says that power was given Pilate from above, He refers to His own willingness to suffer death and the consent of His Father in heaven.

Christ's bidding is fraught with the enactment of life according to the Gospel, and the spirit, not of the Mosaic Law revealed to the men of old time, but of the dispensation of Christ; which so dissuades us from using the sword, or offering resistance, that if a man choose to smite us on one cheek, and then to demand the other to be smitten, we ought to turn to him the other also; cutting out, as it were, by the roots the human weakness of our hearts. But, He says, in effect, even if no law had been laid down by Me concerning forbearance under evil, thy mind, Peter, has failed to reason aright, and thou hast made an attempt altogether un-suited to the occasion. For when it was the decree and pleasure of God the Father, that I should drink this cup, that is, willingly undergo, as it were, the deep sleep of death, in order to overthrow death and corruption, how then can I shrink from it, when so great blessings are certain to result to the race of man through My drinking it? The foregoing words well explain the drift of the passage before us. There is another passage also of a similar purport. Our Lord Jesus Christ, wishing to confirm the disciples in the faith, and to remove, in anticipation, the stumblingblock of His precious Cross, said once to them in His discourse, as they were halting on the way: Behold, we go up to Jerusalem; and the Son of Man is betrayed unto the hands of sinners: and they shall crucify Him, and shall hill Him, and the third day He shall be raised up. And the inspired Peter, not considering the benefits of His death, but only regarding the ignominy of the Cross, said: Be it far from Thee, Lord; this shall never be unto Thee. What answered Christ? Get thee behind Me, Satan; thou art a stumblingblock unto Me: for thou mindest not the things of God, but the things of men. For he that savourest the things that be of God, makes it his end and object to set at naught worldly honours, and to account as nothing the loss of reputation among men, so long as the good of his fellow-men is achieved thereby; for love, the Apostle says, seeketh not its own. But he who is absorbed in the contemplation of the things of men, deems the loss of the paltry honours of earth intolerable, and looks only to his own advantage, and feels no sympathy with the losses of others. Just as, in that passage, Christ called Peter an offence unto Him, though he was not wont so to be, and though he spoke out of love, which yet could not escape blame, because he looked only at the death on the Cross, and not at the benefits to result therefrom; Peter tried, so far as in him lay, to prevent that which had been resolved and determined for the salvation of all men. So also here we see him doing the same, by his passion and impetuous act with his sword. He is once more rebuked, not merely by the words: Put up thy sword into its sheath; but, according to another Evangelist, Christ added: For all they that take the sword, shall perish with the sword. And, to repeat once more what we said before, seeing that His capture was effected by His own Will, and did not merely result from the malice of the Jews, how could it be right to repel or thwart, in any way, and with a sword, too, the bold attack of His combined foes and the impious conspiracy of the Jews? He says, that God the Father gave unto Him the cup, that is, death, though it was prepared for Him by the obstinate hatred of the Jews; because it would never have come to pass if He had not suffered it for our sakes. Therefore also Christ said to boasting Pilate: Thou wouldest have no power against Me, except it were given thee from above. When Christ says that power was given Pilate from above, He refers to His own willingness to suffer death, and the consent of His Father in heaven.

The Roman soldiers, the commander, and the Jewish officials arrested Jesus and tied him up. They took him first to Annas, who was the father-in-law of Caiaphas, the high priest that year. Caiaphas was the one who had advised the Jews that it was better for one man to die for the people.

12, 13, 14 So the band, and the chief captain, and the officers of the Jews, seized Jesus and bound Him, and led Him away to Annas first; for he was father-in-law to Caiaphas, which was high priest that year. Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people.

Now that all obstacles had been overcome, and Peter had put away his sword, and Christ had, as it were, surrendered Himself to the hand of the Jews, though He did not have to die, and it was easier for Him to escape, the soldiers and servants, together with their guide, gave way to cruel rage and were carried away with the excitement of victory. They took the Lord, Who gave Himself up completely to their will, and put chains on Him, though He came to us to release us from the bondage of the devil and to free us from the chains of sin. And they brought Him to Annas, who was the father-in-law of Caiaphas, from which we may conclude that he was the chief instigator and planner of the crime against Christ, and that the traitor, when he received his payment, obtained from him the band to arrest Christ. He is, therefore, taken to him first of all. For the Jews were determined to show us that what the prophet put into their mouths was indeed truly spoken of them: Let us bind the righteous Man, for He is useless to us. Christ was, indeed, useless to the Jews, not because of His own physis, but because, as they were inclined to love sin and pleasure, He seemed to bring them nothing good when He taught them a righteousness exceeding the Law, and set before them, without concealment, the knowledge of the pleasure of the God who loves virtue, when the Law pointed out no such way, but rather, in the darkness of allegory, faintly and indirectly indicated what might be of benefit to its hearers. Just as, then, sunlight is useless to those whose sight is injured and brings them no benefit, because the disease prevents it; and just as, to people in poor health, healthy food sometimes seems the most useless, though it used to bring the health so much desired; so likewise to the Jews the Lord seemed useless, though He was the Prince of Salvation. For they refused to be saved.

Now that all obstacles had been overcome, and Peter had put away his sword, and Christ had, as it were, surrendered Himself to the hand of the Jews, though He need not have died, and it was easier for Him to escape, the soldiers and servants, together with their guide, give way to cruel rage, and are transported with the ardour of victory. They took the Lord, Who gave Himself up wholly to their will, and put fetters upon Him, though He came to us to release us from the bondage of the devil, and to loose us from the chains of sin. And they bring Him to Annas, who was the father-in-law of Caiaphas, whence we may conclude that he was the prime mover and contriver of the iniquity against Christ, and that the traitor, when he received his hire, obtained from him the band to take Christ. He is, therefore, taken away to him first of all. For the Jews were bent on showing to us, that that was indeed truly spoken of them which the prophet put into their mouths: Let us bind the righteous Man, for He is useless unto us. Christ was, indeed, to the Jews useless, not because of His own Nature, but because, as they were prone to love sin and pleasure, He seemed to bring them no good thing, when He expounded to them a righteousness exceeding the Law, and set before them, without concealment, the knowledge of the pleasure of the God that loves virtue, when the Law pointed out no such way, but rather, in the darkness of allegory, feebly and indirectly indicated what might be of profit to its hearers. Just as, then, the sunlight is useless to those whose sight is injured, and brings them no profit, because the disease prevents it; and just as, to people in bad health, healthy food sometimes seems the most useless, though it used to bring the health so much desired; so likewise to the Jews the Lord seemed useless, though He was the Prince of Salvation. For they refused to be saved.

They sent Him bound to Caiaphas, the high priest. Now Caiaphas was the one who had advised the Jews that it was necessary for one man to die for the people. The sacred and holy Victim, that is, Christ, was captured through the malice of Annas and the work of his hired servants. Trapped in their snare, He was led to the one who plotted and instigated the killing of the innocent. This was Caiaphas, who held the office of high priest. Through his questioning he appears to have started the bloodshed, just as he is also proven to have initiated the godless plot. He received Jesus in bonds, and as the result of his advice and wicked schemes, this wretched man committed the most godless act ever committed. For what can be more terrible than impiety against Christ?

They sent Him bound to Caiaphas, the high priest. Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. The sacred and holy Victim, then, that is, Christ, was captured by the malice of Annas and the services of his hirelings; and, ensnared within the net, was led to him that compassed and instigated the slaughter of the innocent. This was Caiaphas, and he was adorned with the office of the priesthood. And by his questions he seems to have begun the shedding of blood, as he also is convicted of having originated the impious enterprise. He receives Jesus bound, and, as the fruit of his counsel and impious designs, the miserable man committed the most impious act that has ever been committed. For what can be more grievous than impiety against Christ?

While the other disciples, it seems, were panic-stricken and fled from the present wrath of the murderers, Peter, who was always moved by more fervent passion, clings to his love for Christ and follows Him at the peril of his life, watching the outcome of events. The other disciple accompanies him and with similar courage sustains the same resolve. This was John, the truly pious writer of this divine work. He calls himself that other disciple without giving himself a definite name, fearing to seem boastful and hating the appearance of being better than the rest. For the crowning achievements of virtue, if shown by any of the righteous, are never proclaimed to the world by their own mouth. It is very unfitting for a man to win praise from his own mouth rather than from the conversation of other men. In the Book of Proverbs it is written: Let another man praise you, and not your own mouth; a stranger, and not your own lips.

While the other disciples, it seems, were panic-stricken, and fled from the present wrath of the murderers, Peter, who was always moved thereto by more fervent passion, clings to his love for Christ, and follows Him at the peril of his life, and watches the issue of events; the other disciple accompanying him, and, with like courage, sustaining a similar resolution. This was John, the truly pious writer of this Divine work. For he calls himself that other disciple, without giving himself a definite name, fearing to seem boastful, and abhorring the appearance of being better than the rest. For the crowning achievements of virtue, if manifested by any of the righteous, yet are never blazoned forth to the world by their own mouth. For it very ill beseems a man to win praise rather out of his own mouth than the conversation of other men. In the Book of Proverbs it is written: Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.

The Apostle shows great foresight in taking care to mention this fact, and he does not hesitate to go into detail where it benefits us. Since he was about to record in order in his book what was done and said in the high priest's palace, he was practically forced to show us how he was able to enter there with Christ. He explains that he was known to the high priest. Therefore, he enters without obstacle, because his acquaintance with the leader of the people—for he has deliberately chosen not to say friendship—gave him free access through the doors. In order to convince us that he did not put together his account of what happened in the palace from information gathered from others, but that he himself saw and heard what took place, he has given us this very useful explanation of his acquaintance with the high priest.

The Apostle shows great forethought in condescending to mention this fact, and does not scruple to enter into detail where it is profitable for us. For, as he was about to set down in order in his book what was done and said in the palace of the high priest, he was, as it were, compelled to show us how he was able to enter there with Christ; for, he says, he was known unto the high priest. He enters, therefore, without hindrance, his knowledge of the leader of the people—-for he has not thought proper to say friendship—-allowing him free entrance within the doors. In order, then, that he might convince us that he did not compile his account of what took place in the palace from information drawn from others, but that he himself saw and heard what passed, he has given us this most useful explanation of his knowledge of the high priest.

Peter was standing outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the woman who kept the door, and brought Peter inside.

16 But Peter was standing at the door without. So the other disciple, which was known unto the high priest, went out, and spake unto her that kept the door, and brought in Peter.

Peter did not lag behind because he lacked fervor in his heart, but only because the watchful maid at the gate made it dangerous for those she did not know to enter. And though it might not have been difficult for a man to push a woman aside, this could have led to an accusation of disorderly conduct. Therefore, though he was in great distress of mind, the disciple was forced to stay outside, until the other one, seeing that he was deeply troubled by this, brought him in by speaking to the girl who was in charge of the door and asking as a favor that his companion in zealous fervor might come in with him.

Peter did not lag behind from any lack of fervour of heart, but only because the vigilance of the damsel at the gate made entrance perilous for those with whom she had no previous acquaintance. And though it might not have been difficult for a man to push a woman aside, yet it might have involved a charge of unruly behaviour. The disciple, therefore, though in great distress of mind, was compelled to stay without, till the other, seeing that he was much grieved thereat, brought him in with himself by speaking to the maiden presiding at the door, and asking as a favour that his companion in jealous fervour might accompany him.

As Christ had already foretold to Peter that he would deny our Savior Christ three times before the rooster crowed and that his faith would fail, the inspired Evangelist describes in detail where and how the prophecy was fulfilled. The maid sitting at the door then asks him whether he was one of the disciples of the man who was undergoing the unjust trial. Peter denies it and deflects the question as if it were an accusation, saying, "I am not." He does this not because he fears being arrested or shrinks from declaring the truth, but because he disregards and considers it a small thing to endure any kind of unwilling suffering compared to being with Christ. His transgression, then, comes from love, and his denial has its root in the love of God. It does not proceed from sound reasoning, but it does testify to the intensity of his desire to be with Christ.

As Christ had already foretold to Peter that he would thrice deny our Saviour Christ, and that before the cock crew his faith would fail, the inspired Evangelist relates in detail where, and how, the prophecy was fulfilled. The maid, seated at the door, then, inquires of him whether he was not one of the number of the disciples of Him Who was undergoing the unjust trial. Peter denies it, and parries the question as though it were a charge, saying, "I am not;" not fearing at all to be taken, or shrinking from proclaiming the truth, but disregarding and making light of enduring any kind of evil against his will in comparison with being with Christ. His transgression, then, proceeds from love, and his denial has its root in the love of God; not indeed proceeding from any just reasoning, but, at any rate, testifying to the fervour of his desire to be with Christ.

Now the servants and officers were standing there. They had made a fire of coals because it was cold, and they were warming themselves. Peter was also with them, standing and warming himself.

18 Now the servants and the officers were standing there, having made a fire of coals; for it was cold, and they were warming themselves: and Peter also was with them, standing and warming himself.

Peter, having gone inside the door and finding himself surrounded by the servants, pretends to do what they are doing (though weighed down with grief and carrying an unbearable burden of anguish in his heart), so that his despondent and sorrowful expression would not give him away as someone who sympathized with the Man on trial, and so that he would not be thrown out from the doors that enclosed everything he loved. For it is completely unbelievable that the disciple would have been so focused on physical comfort as to seek a way to relieve the cold of winter when he was so heavy with grief. Even if he could have enjoyed greater comforts than this, he could not have brought himself to do so while Christ was suffering in this way. He deliberately copies the indifference of the attendants and, as if he had no reason to be despondent, shakes off the winter chill in order to create the impression that he was one of the household members, and so that from then on he might avoid having to answer any more questions with a denial. But the Savior's word could not be proven false, for He foretold to the disciple what He, as God, knew would certainly happen.

Peter, having passed inside the door, and finding himself encircled by the servants, affects to do what they do (though bowed down with grief and with an intolerable burden of agony at heart), that he might not be convicted by his despondent and sorrowful countenance of feeling sympathy with the Man Who was on trial, and be cast out from the doors which contained all he loved. For it is quite incredible that the disciple should have been so carnally minded as to seek out a means of appeasing the chill of winter, when he was thus heavy with grief. For if he might have enjoyed greater luxuries than this, he could not have borne to do so while Christ was thus afflicted. He intentionally models his behaviour on the apathy of the attendants, and, as though he had no inducement to despondency, shakes off the chill of winter, in order that he might create the belief that he was one of the inmates of the house, and might thus for the future escape answering any further questions with a denial. But the word of the Saviour could not be falsified; for He foretold to the disciple what He, as God, knew would certainly happen.

A teacher of the people, learned in the Law, one of those on whom the Divine command places the duty to "judge righteous judgment," had taken the Lord with a band of armed soldiers and a number of godless officers, as if He were a notorious criminal. Now he asks Him about His disciples and His teaching, which shows that he lacked charges to bring against Him. For the Man who was now on trial knew no sin. He asks Him about His teaching to find out whether it agreed with the Mosaic Law, or whether it aligned and harmonized with the old covenant; and what purpose His disciples had adopted in their hearts, whether to submit to being guided by ancient customs, or to practice some strange and new kind of worship. He did this with evil intent, for he expected that Christ would make an open attack on the Law, and that by arguing for the rejection of the Mosaic system, He would provoke the Jews to bitter and furious accusations against Himself, so that He might later appear to be paying a just penalty for deliberately fighting against God. For if any mere human being were convicted of any word or deed intended to oppose the Divine commandments, that person would be declaring himself an open enemy of God. And they were treating Christ as a mere man, and thought they were doing right to punish the Lord of the Law for breaking the Law, not remembering the one who said: Wicked is he who says to a king, You are a law-breaker.

A teacher of the people, learned in the Law, one of those on whom the Divine bidding lays the duty, "Judge ye righteous judgment," after having taken the Lord, as though He had been a notorious robber, by a band of armed soldiers and a number of impious officers, asks Him of His disciples and of His doctrine, showing thereby that he was in want of charges to bring against Him. For the Man Who was now on trial knew no sin. He asks Him about His doctrine, to elicit from Him whether it accorded with the Mosaic Law, or coincided and concurred with the old dispensation; and what purpose His disciples had implanted in their hearts, whether to submit to be guided by ancient customs, or to practise any strange and novel kind of worship. He did this in malice, for he supposed that Christ would make an outspoken attack on the Law, and that, by pleading for the rejection of the Mosaic dispensation, He would excite the Jews to embittered and furious revilings against Himself, so that He might in the future appear to be paying a just penalty for deliberately fighting against God. For to enter the lists against the Divine commandments, if any mere human being were convicted of any word or deed with that intent, were to declare oneself an open enemy of God. And they were treating Christ as a mere man, and thought that they were doing well to chastise the Lord of the Law for the transgression of the Law, not remembering him that said: Impious is he that saith unto a king, Thou art a law-breaker.

Jesus answered him, "I have spoken openly to the world. I always taught in synagogues and in the temple, where all the Jews gather together, and I have said nothing in secret."

20 Jesus answered him, I have spoken openly to the world; I ever taught in synagogues, and in the temple, where all the Jews come together; and in secret spake I nothing.

It would be a waste of effort, Christ says, to investigate as something obscure what is universally known. And how can it be appropriate, when full knowledge is available, to pretend ignorance? This is what Christ seems to be saying to us, with the goal of freeing Himself from the charges that had been fabricated and maliciously devised against Him by the malice of the people's leaders. But I think there is also a hint of another meaning. For He says: I have spoken openly to the world—that is to say, the words given to you through Moses's mediation come in types and shadows, and do not teach God's Will explicitly, but rather create a vision of the actual truth beyond themselves, and, wrapped up in the obscurity of the letter, do not completely reveal the knowledge of those things which are necessary for us. I have spoken openly to the world—and, apart from riddles and the shadow, so to speak, of the form of what is good, I set before you what is right, and pointed out the straight path of piety toward God without any twisted turns. I spoke to the world—not, He says, to the one nation of the Israelites; for if the things that belong to Me are not yet known throughout the whole world, they will be in due time. I ever taught in synagogues. We can hardly fail to see what He means here. He reminds those Jews who were in His presence, I think, however unwilling they may be, of prophecy which spoke this way concerning Him. For what did the divine Isaiah say, putting the words in Christ's mouth? I have not spoken in secret, in a dark place of the earth; and again: I have spread out My hands all the day unto a disobedient and rebellious people. For what else can "not speaking in secret, in a dark place" mean, but giving discourses openly, and speaking in places where there is a significant gathering of hearers? Very well and appropriately He brings to their memory the prophet's saying, so that they might learn that they are judging impiously that Messiah who was the proper fulfillment of their hopes. For to the Jews belonged the promise, as Paul says.

It were fruitless labour, Christ says, to search out as obscure what is universally known; and how can it be seemly, where full knowledge is present, to set up a pretence of ignorance? This is what Christ seems to us to say, with the object of releasing Himself from the charges that had been fabricated and maliciously devised against Him by the malice of the leaders of the people. But I think, also, that there is a suggestion of another meaning. For He says: I have spoken openly to the world; that is to say, the utterances given to you by the mediation of Moses come in types and shadows, and do not teach expressly the Will of God, but rather create a vision of the actual truth beyond themselves, and, wrapped up in the obscurity of the letter, do not completely reveal the knowledge of those things which are needful for us. I have spoken openly to the world; and, apart from riddles, and the shadow, as it were, of the form of that which is good, I set before you the right, and pointed out the straight path of piety towards God without any tortuous turnings. I spake to the world—-not, He says, to the one nation of the Israelites; for if the things that are of Me are not yet known throughout the whole world, they will be so in due season. I ever taught in synagogues. We can scarcely fail to see what He means here. He reminds those of the Jews who were in His Presence, methinks, however reluctant, of prophecy which thus spoke concerning Him. For what said the Divine Isaiah, putting the words in Christ's mouth? I have not spoken in secret, in a dark place of the earth; and again: I have spread out My hands all the day unto a disobedient and rebellious people. For what else can "not speaking in secret, in a dark place" mean, but giving discourses openly, and speaking in places where there is no small concourse of hearers? Very well and appropriately He brings to their recollection the saying of the prophet, that they might learn that they are judging impiously that Messiah, Who was the due fulfilment of their hopes. For to the Jews belonged the promise, as Paul says.

He rebukes those learned in the Law because they themselves sinned against the Law in which they took pride. Before He had been condemned, they passed premature sentence on Him, and yet they busied themselves seeking errors on His part. Why, then, He says, do you question Me and call on Me to answer, when I have already endured your attack and had punishment assigned to Me before conviction? Or you may understand what He said differently: Those who already hate Me and treat with such extreme dishonor whatever I tell them about My own affairs would perhaps not hesitate to proclaim what is false. Learn, then, from the lips of others. The search for witnesses would not be at all difficult, for these people heard My words. Someone might perhaps imagine that He who knows the hearts and reins indicated some of the bystanders as having happened to hear His words. But this is not so. He referred to certain officers who once marveled at His teaching, and perhaps, to make our meaning clear, we ought to explain the time and occasion when this occurred. This same inspired Evangelist has told us that once, when our Savior Christ was preaching and unfolding the teaching concerning the Kingdom of Heaven to the assembled Jews, the teachers of the Jewish ordinances were greatly enraged and full of bitter envy toward Him, and they tried to remove Him from their midst. In the words of the Evangelist: And the chief priests and the Pharisees sent officers to take Him. But as our Savior was continuing His long and full discourse, those who were sent by the Jews were convinced along with all the rest and were more amazed than anyone else among the crowd of His hearers. Thus speaks the Evangelist: The officers, therefore, came to the chief priests and Pharisees; and they said to them, Why did you not bring Him? The officers answered, Never man so spoke. The Pharisees, therefore, answered them, Are you also led astray? Observe how distressed at heart the Pharisees were when they found that the officers had been at length convinced and greatly amazed. The Savior, then, knowing this, says: Ask them that have heard Me: behold, these know the things which I said. Either, then, He says these know, looking at those who were then standing by, or else referring to the fact that even those who served the impiety of the chief priests themselves marveled at the beauty of His teaching.

He rebukes those learned in the Law, for that they themselves sinned against the Law in which they took pride. For before He had been condemned, they passed premature sentence upon Him, and yet busied themselves in seeking for errors on His part. Why, then, He says, dost thou question Me, and call on Me to answer, Who have already endured your attack, and had punishment allotted Me before conviction? Or you may put another construction on what He said: Those who already hate Me, and receive with such extreme dishonour whatever I tell them of the things that are Mine, would not, perhaps, shrink from proclaiming what is false. Learn, then, from the lips of others. The search for witnesses would not be at all difficult, for these heard My words. Someone may, perhaps, imagine that He That knoweth the hearts and reins indicated some of the bystanders as having chanced to hear His words. But it is not so. For He referred to certain of the officers who once marvelled at His doctrine; and perhaps, to make our meaning clear, we ought to explain the time and occasion when this occurred. This same inspired Evangelist has told us, that once, when our Saviour Christ was preaching, and unfolding the doctrine concerning the Kingdom of Heaven to the assembled Jews, the teachers of the Jewish ordinances were sore enraged, and full of bitter envy of Him. and strove to remove Him from their midst. In the words of the Evangelist: And the chief priests and the Pharisees sent officers to take Him. But as our Saviour was continuing His long and full discourse, those which were sent by the Jews were convinced along with all the rest, and were more amazed than any one else among the multitude of His hearers. Thus speaks the Evangelist: The officers, therefore, came to the chief priests and Pharisees; and they said unto them, Why did ye not bring Him? The officers answered, Never man so spake. The Pharisees, therefore, answered them, Are ye also led astray? Observe how distressed at heart the Pharisees were, when they found that the officers had been at length convinced and sore amazed. The Saviour, then, knowing this, says: Ash them that have heard Me: behold, these know the things which I said. Either, then, He says, these know, looking at those who were then standing by, or else referring to the fact, that even they who ministered to the impiety of the chief priests themselves marvelled at the beauty of His teaching.

The prophet foretold that this would happen to Christ: I gave My back to the scourge, and My cheeks to them that smite. He was truly being led toward the outcome predicted long ago, toward the judgment of Jewish presumption, which was also the cancellation and end of the dishonor we deserved because we first sinned in Adam and trampled on the divine commandment. For He was dishonored for our sake, in that He took our sins upon Himself, as the prophet says, and was afflicted on our account. Just as He accomplished our deliverance from death by giving up His own Body to death, so also, I think, the blow that struck Christ, in fulfilling the dishonor He bore, brought with it our deliverance from the dishonor that weighed on us through the transgression and original sin of our forefather. For He, being One, was yet a perfect Ransom for all people, and bore our dishonor. But I think the whole creation would have shuddered if it had been allowed to be aware of such presumption. For the Lord of glory was insulted by the impious hand of the one who struck Him.

It had been foretold, by the mouth of the prophet, that with Christ this would come to pass: I gave My back to the scourge, and My cheeks to them that smite. He was being led on in truth to the end long ago foretold, to the verdict of Jewish presumption, which was also the abolition and determination of our deserved dishonour, for that we sinned in Adam first, and trampled under foot the Divine commandment. For He was dishonoured for our sake, in that He took our sins upon Him, as the prophet says, and was afflicted on our account. For as He wrought out our deliverance from death, giving up His own Body to death, so likewise, I think, the blow with which Christ was smitten, in fulfilling the dishonour that He bore, carried with it our deliverance from the dishonour by which we were burthened through the transgression and original sin of our forefather. For He, being One, was yet a perfect Ransom for all men, and bore our dishonour. But I think the whole creation would have shuddered, had it been suffered to be conscious of such presumption. For the Lord of glory was insulted by the impious hand of the smiter.

I think it shows a spirit of devout inquiry to want to understand why this insolent and presumptuous officer struck Jesus, who had not made any stubborn or angry reply at all, but had given a very gentle answer to all the charges brought against him. It should be noted that the leader of the Jewish nation had not ordered him to strike Jesus or attack him with such extreme impiety. Some people might suggest as a reason the ordinary and accepted practice among officers, when they brought before the rulers men accused of some wrongdoing, to force them to reply respectfully, even against their will, and sometimes to treat them with contempt when they gave a rude answer. But I don't think this is what provoked his anger against Christ. If we pay attention to what has already been said, we will find another reason for his insolence. We said just a moment ago that certain officers who were ordered to arrest Jesus came into conflict with the rulers and returned so deeply initiated into the mysteries of Christ and amazed by him that they openly declared: "Never has anyone spoken like this." At this the Pharisees were greatly enraged and said: "Are you also led astray? Has any of the rulers or of the Pharisees believed in him? But this crowd, who do not know the Law, are accursed." So when the Savior's words reminded the rulers of the anger that had been stirred up in them against the officers (for he referred to them as witnesses of his teaching, saying: "Look, these know the things which I said"), the officer was accused before them of having been struck with admiration for Christ. Wishing to dispel the suspicion of being favorably disposed toward him and to turn their thoughts elsewhere, he struck him on the mouth, not allowing him to say anything that could harm the reckless group of officers.

And I think that it would display a spirit of pious research to desire to learn why this insolent and presumptuous officer smites Jesus, Who had made no stubborn or angry reply at all, but had returned a very gentle answer to all the charges brought against Him. And it may be observed, that the leader of the Jewish nation had not bidden him smite Jesus, and assail Him with such extravagant impiety. Some may, perhaps, allege as a reason the ordinary and received custom among the officers, when they brought to the rulers men accused of some transgression to compel them to reply courteously, even against their will, and treat them at times with contumely when they returned a rude answer. But I do not think this ever occurred to excite his passion against Christ; and, if we fix our attention on what has already been said, we shall find another reason for his insolence. For we said just now, that certain of the officers, who were bidden to take Jesus, came into collision with the rulers, and returned so far initiated into the mysteries of Christ, and amazed at Him, that they openly declared: Never man so spake. Whereat the Pharisees were greatly enraged, and said: Are ye also led astray? Hath any of the rulers or of the Pharisees believed on Him? But this multitude, who know not the Law, are accursed. As, then, the Saviour's words reminded the rulers of the indignation then stirred up in them against the officers (for He referred to them as witnesses of His teaching, saying: Behold, these know the things which I said), the officer was charged before them with having been struck with admiration of Christ; and, wishing to repel the suspicion of being well-disposed towards Him, and to divert their thoughts elsewhere, smote Him on the mouth, not suffering Him to say anything that could injure the reckless band of officers.

He proves the officer guilty of a serious wrong, even if the One on trial had been a person of lowly status. For the officer struck Him without cause, contrary to his official duty. He was not compelled to do so by legal requirements, but was driven to savage, brutal behavior by his own inner madness. If you wish, examine and disprove My words as incorrect. But if you cannot do this, why do you strike Me when you can find no fault with what I have said?

He proves the officer guilty of a gross wrong, even if He That was on His trial had been a man of obscure position. For he smote Him causelessly, contrary to his express duty; not urged thereto by legal commands, but rather incited to brutal ferocity of behaviour by his own inbred madness. Call in question, if it please thee, and refute My words, as not spoken aright; but if thou canst not do this, why smitest thou Me, with Whose speech thou canst find no fault?

This is indeed the ordinary and most common interpretation of the passage, but I think the meaning of the passage is different. It may be that He convicts the officer as guilty of the greater sin, not simply because he struck Him, but because after being previously amazed at His teaching and not finding Him guilty of anything, he still endured to treat Him with contempt. For if, He says, you had not once been struck by My words; if I had not then seemed to you to teach the noblest doctrines, and you had not been convinced that I explained Holy Scripture in a marvelous way; if you had not yourself exclaimed "Never has anyone spoken like this," perhaps some excuse might have been found for showing mercy to your inexperience and acquitting you of this charge. But since you have known and marveled at My teaching, and would not, perhaps, Christ says, have testified against My words if you now thought it right to remember your own words, how can you have any excuse for your sin? You may understand the passage this way, but also notice how the Savior here sketches for us the pattern of His great long-suffering toward us in all its incomparable excellence, and as in a well-defined portrait, through the actions of His life, gives us a model of the nature of His exceeding great mercy. For He who by one single word might have brought utter ruin on the Jews endures being struck like a slave. He offers no resistance and does not repay His persecutors with instant punishment, for He is not subject to our infirmities, nor under the control of passion or resentment, or disturbed by their malicious insults. Instead, He gently puts His adversary to shame and tells him that he was not right to strike One who answered courteously, and in the hour of His imminent danger does not forget the virtues He continually practiced. For by proper argument He strives to persuade the servant who served the malice of the Jews to abandon his fit of passion, Himself receiving evil for good according to the Scripture, but repaying those who were dishonoring Him with good instead of evil.

This is, indeed, the ordinary and most usual interpretation of the passage; but I think the meaning of the passage is different from this. For it may be, that He convicts the officer as guilty of the greater sin; not because he smote Him merely, but because, after having been previously amazed at His teaching, and not having now found Him in any wise guilty, he yet endured to treat Him with contumely. For if, He says, thou hadst not once been struck by My words; if I had not then seemed to you to teach most noble doctrines, and thou hadst not been convinced that I expounded Holy Writ in a marvellous way; if thou hadst not thyself exclaimed: Never man so spake, perhaps some plea might have been found for giving mercy to thy inexperience, and acquitting thee of this charge; but since thou hast known and hast marvelled at My teaching, and wouldst not, perhaps, Christ says, have borne witness against My words, if thou didst now think it right to bear in mind thine own words, how canst thou have any cloak for thy sin? You may understand the passage in this way; but also remark how the Saviour herein sketches for us the pattern of His great long-suffering towards us, in all its incomparable excellence, and, as in a well-defined portrait, by the actions of His life, gives us a type of the nature of His exceeding great mercy. For He That, by one single word, might have brought utter ruin on the Jews, endures to be smitten as a slave. He offers no resistance, and does not requite His persecutors with instant chastisement; for He is not subject to our infirmities, nor under the dominion of passion, or resentment, or discomposed by their malicious insults; but He gently puts His adversary to shame, and tells him, that he did not right to strike One Who answered courteously, and in the hour of His imminent peril forgets not the virtues He continually practised. For, by proper argument, He strives to induce the servant that ministered to the malice of the Jews to abandon his fit of passion, Himself receiving evil for good, according to the Scripture, but requiting those who were dishonouring Him with good instead of evil.

But our Lord Jesus Christ, even when He was struck, endured it patiently, though He was truly God, the Lord of heaven and earth. Yet we poor miserable mortals, mean and insignificant as we are, mere dust and ashes, and compared to the green grass—for "as for man, his days are as grass; as a flower of the field, so he flourishes," according to Scripture—when one of our brothers happens to have some words with us and lets slip some irritating remark, we think we are right to be enraged with the fury of dragons, and we keep hurling back a storm of words in return for one. We do not grant forgiveness to human weakness, nor consider the frailty of our common humanity, nor bury in brotherly love the passions that arise this way, nor look to Jesus Himself, the Author and Perfecter of our faith. Instead, we are eager to avenge ourselves, and to the fullest extent, though Holy Scripture declares in one place, "He that pursues vengeance, pursues it to his own death," and in another, "Let none of you harbor resentment in your heart against your brother." But let Christ, the Lord of all, Himself be for us a pattern of gentleness to one another and very great forbearance, for He, for this very reason, says to us: "A disciple is not above his master, nor a servant above his lord."

But our Lord Jesus Christ, even when He was smitten, endured it patiently, though He was truly God, the Lord of heaven and earth; and we poor miserable mortals, mean and insignificant as we are, mere dust and ashes, and likened to the green herb: For, as for man, his days are as grass; as a flower of the field, so he flourisheth, according to the Scripture,—-when one of our brethren happens to have some words with us, and lets fall some vexatious expression, we think we do right to be enraged with the fury of dragons, and cease not to pelt him with a storm of words in return for one; not granting forgiveness to human littleness, nor considering the frailty of our common humanity, nor burying in brotherly love the passions that thus arise, nor looking unto Jesus Himself, the Author and Perfecter of our faith; but eager to avenge ourselves, and that to the uttermost, though Holy Writ declares in one place: He that pursueth vengeance, pursueth it to his own death; and in another: Let none of you harbour resentment in your heart against your brother. But let Christ, the Lord of all, Himself be unto us a Pattern of gentleness to one another, and exceeding great forbearance; for He, for this very reason, saith unto us: A disciple is not above his master, nor a servant above his lord.

He who has My commandments and keeps them is the one who loves Me. And he who loves Me will be loved by My Father, and I will love him and will reveal Myself to him.

21 He that hath My commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself unto him.

Our Savior here says that the revelation of the mystery within us will be clearest when we see ourselves living in a way that conforms to His likeness. For as I live, He says, you shall live also—with each person's mind fulfilled not merely with what they have heard and believed, but rather with what they actually experience when they have reached the fulfillment of the promise. For experience has greater power than words to convince and satisfy. So that we don't think everyone without distinction has the ability to share in such a holy blessing, even if they are not good people enlightened by the fear of God, He immediately added to His statement the qualification "they that love Me." He clearly shows by this that no one else will be permitted to receive such an incomparable grace except those who have chosen to live most righteously, for these are "those that love Him." For even though it is true that Christ raises the bodies of all people—since there will be a resurrection of both the evil and the good—still, a new life of glory and happiness will not be given to everyone without distinction. For it is clear that some rise again only to punishment and will have a life more grievous than any death, while others, spending ages in blessedness, will actually live the desirable and holy life in Christ. That those who are destined to receive the sentence of punishment from Christ at the judgment will remain without a taste of the blessed life, even though they shared with the saints in the resurrection, He makes plain by these words: He that believeth on the Son hath eternal life, but he that obeyeth not the Son shall not see life, but the wrath of God shall abide on Him. For understand that although all the evil and the good alike await the resurrection, He says that those who are firmly held by the charge of disobedience cannot even catch a glimpse of the life, as He declares that the mere act of resurrection is not life itself, but that life consists rather in rest and glory and happiness—spiritual happiness, of course, and no other kind. A spiritual kind of happiness is meant: the perfect knowledge of God and the complete revelation of the mysteries of Christ, not as in a glass and in riddles as we see now, showing the character of what we seek only dimly, but shining out to us and glistening in perfect purity and making our knowledge fully complete. For that which is in part shall be done away, as Paul says.

Our Saviour here says that the revelation of the mystery in us will then be clearest when we see ourselves living in conformity with His likeness. For as I live, He says, ye shall live also; the mind of each being fulfilled as it were not with what he has heard and believed merely, but rather with what he actually enjoys, when he has reached the completion of the promise. For experience is more powerful than language in ability to convince and satisfy. That we may not think that all without distinction are endowed with the power to partake of so holy a blessing, even though they be not good men and illuminated by the fear of God, He has added at once to His speech the qualification, "they that love Me;" clearly showing thereby that no others will be allowed to choose so incomparable a grace, but those who have chosen to live most righteously: for they would be "those that love Him." For even if it be the fact that Christ raises the bodies of all men, for there will be a resurrection of the evil and the good alike, yet not to all without distinction will a new life of glory and felicity be given. For it is clear that some only rise again to punishment, and will have a life more grievous than any death, while others spending ages of blessedness, will actually live the desirable and holy life in Christ. For that they who are doomed to receive the sentence of punishment from Christ on the occasion of the judgment, will abide without a taste of the blessed life, although they shared with the Saints the lot of resurrection, He makes plain by these words: He that believeth on the Son hath eternal life, but he that obeyeth not the Son shall not see life, but the wrath of God shall abide on Him. For know that although while all the evil and the good alike await the resurrection, He says that those who are fast bound by the charge of disobedience cannot even attain to a glimpse of the life, as He declares that it is not the mere act of resurrection that is life, but that that life rather consists in rest and glory and felicity, spiritual of course and of no other kind. A spiritual kind of felicity is meant, the perfect knowledge of God and the complete revelation of the mysteries of Christ, not as in a glass and in riddles, even as now showing the characters of the object of our quest dimly, but shining out to us and glistening in perfect purity and making our knowledge quite complete. For that which is in part shall be done away, as Paul says.

When our Lord Jesus Christ teaches us that the promise of His revelation is given to those who choose to love Him and do His commandments—and that this promise is more fitting and relevant to them rather than to those who think differently and act in opposite ways—He has conveyed this useful lesson in these words: He that hath My commandments and keepeth them, he it is that loveth Me. A person has His commands when he has received the faith and, taking it to heart, has allowed the pure and unmistakable teaching of the Gospel commandments into his innermost soul. He fulfills them by putting them into action and by working eagerly to distinguish himself through the light of his deeds. Such a person is perfect and completely devoted to righteousness, shining brightly through his faith and conduct, with his holiness testified to according to Christ's pattern. For the Scripture says, At the mouth of two or three witnesses shall every word be established. God the Father will surely love such a person, and the Son will love him no less. Because He is of the same ousia, He also has the same will as His Father. Since the ousia is one, the will is also one, and there is one purpose over all, with no disagreement dividing their wills in two. To those who are considered worthy of the Divine love, He promises to give a glorious reward and to crown them with exceedingly great blessings. For He says, I will manifest Myself unto him. The mystery of the Godhead will be clearly revealed to the pure in heart, and Christ gives them light, illuminating the path of every duty through His Spirit, and unveiling Himself and making Himself visible, so to speak, through the ineffable torchlight of the soul. Those who have made their choice once and for all are blessed and worthy of all admiration. I think the prophet David was such a person when he says, I will hear what the Lord God will say in me. So too is the Divine Apostle when he urges us, saying, If ye seek a proof of Christ that speaketh in me. For He speaks about matters concerning Himself in His Saints through His Spirit, and indeed reveals other mysteries as well. Therefore, knowing these things well, the Saints sometimes say, Unto us God revealed them through the Spirit, and sometimes, But we have the mind of Christ, meaning by His mind His Spirit.

Our Lord Jesus Christ then, when He teaches us that to those who choose to love Him and to those who do His commandments is the promise of His revelation given, and to them it is more appropriate and pertinent, and not to those who are otherwise minded and who do the contrary, has conveyed this useful lesson in the words: He that hath My commandments and keepeth them, he it is that loveth Me. And a man has His commands when he has received the faith, and, laying it to heart, has let into his inmost soul the unpolluted and unmistakeable teaching of the Gospel commandments. And he fulfils them by carrying them out into actuality, and by making haste to distinguish himself by the light of his actions. Such a man then is perfect and wholly wedded to righteousness, a shining light by his faith and conduct, who has witness borne him of his holiness after the pattern of Christ. For At the mouth of two or three witnesses shall every word be established, according to the Scripture. A man of this sort again, God the Father will surely love, and no less also the Son will love him. For as He is of the same Substance, so also has He the same Will as His Father. For as the Substance is one the Will also is one, and there is one purpose over all, and there is no discord severing Their Wills in twain. For to those who are thought worthy of the Divine love He promises that He will give a glorious reward and that He will crown them with exceeding great blessings. For I will manifest Myself unto him, He says. For to the pure in heart the mystery of the Godhead will be clearly revealed, and Christ gives them light, illuminating the path of every duty by His Spirit, and unveiling Himself and making Himself visible as it were by the ineffable torchlight of the soul. And those who have made their choice once for all are blessed and worthy of all admiration. And methinks the prophet David was a man after this sort when he says, I will hear what the Lord God will say in me. And so is also the Divine Apostle when he exhorts us, saying, If ye seek a proof of Christ that speaketh in me; for He speaks of things concerning Himself in His Saints by His Spirit; yea, reveals other mysteries besides. Therefore it is true that knowing these things well, the Saints sometimes say, Unto us God revealed them through the Spirit; sometimes, But we have the mind of Christ, meaning by His mind His Spirit.

The disciple asks this question out of love, but he clearly doesn't fully understand what our Savior is saying. For our Lord Jesus Christ promised His Saints a special kind of knowledge, different from what is given to others. The distinctive features of divine mysteries are more clearly defined and shine far more brightly among the men of God. Meanwhile, those who have not yet reached such purity of heart that they can definitively choose knowledge of things beyond understanding through the gift of the Spirit show their knowledge only in bare logical reasoning, and it is limited to their basic acquaintance with the doctrine that Christ is God and truly the Son of the living God. Although there is this enormous difference between them, sharply separating the knowledge of ordinary people from that which is seen in the Saints, the disciple, making no distinction, asks why He doesn't promise to reveal Himself to everyone in the world, but only to the Saints. And by his exclamation, "What is come to pass?" he means to suggest something like this: Is the purpose of Your coming among us, Lord, to give some people complete knowledge of Yourself while completely denying it to others? For we heard in the prophets that all flesh shall see the salvation of God, and You Yourself cried out, saying, "Rejoice and be glad, daughter of Zion, for behold! I come and shall dwell in your midst, says the Lord, and all nations shall flee to the Lord on that day and shall be His people." And when we had continual conversation with You, we heard with our own ears Your voice when You said to us, "I, if I be lifted up from the earth, will draw all men to Myself," and You also said to the Jews themselves, "And other sheep I have which are not of this fold; them also I must bring, and they shall become one flock, one shepherd." So now, when the expectation is raised that Your grace will be poured out upon all people and that all will be gathered into the knowledge of God, and when You Yourself have made us this clear promise and the voice of the holy prophets bears this witness—"What is come to pass?" cries the Apostle. Where has the purpose of the promise now shifted and been redirected? Why do You manifest Yourself not to everyone in the world but only to us? This then and no other, I think, is the meaning of the disciple's words. It is worth showing what actually led him astray from truly understanding our Savior's words.

It is out of love that the disciple proceeds to make this inquiry, but he clearly does not quite understand our Saviour's language. For our Lord Jesus Christ promised to His Saints a kind of special knowledge and not like that vouchsafed to others. For the characters of Divine mysteries are more defined and shine out far more clearly among the men of God: while those who have not yet attained to such purity of heart as to be able definitely to choose the knowledge of those things which pass understanding by the gift of the Spirit, display their knowledge in bare logical processes, and it is limited to their chance acquaintance with the doctrine that Christ is God and truly the Son of the living God. Although then there lies this vast difference between them, widely dissevering the knowledge of the vulgar from that which is seen in the Saints, the disciple, making no distinction, proceeds to inquire why He does not promise to reveal Himself to all in the world, but only to the Saints. And by the exclamation, How comes it to pass? he means to hint at some such meaning as this: Is the aim of Thy coming amongst us, Lord, to give to some a complete knowledge of Thyself, which to others is wholly denied? For we heard in the prophets that all flesh shall see the salvation of God, and Thou Thyself didst cry out, saying, Rejoice and be glad, daughter of Sion, for lo! I come and shall dwell in thy midst, saith the Lord, and all nations shall flee to the Lord on that day and shall be His people. And when we had continual converse with Thee, we heard with our own ears Thy voice when Thou didst say unto us, I, if I be lifted up from the earth, will draw all men unto Myself; and Thou saidst also to the Jews themselves, And other sheep I have which are not of this fold; them also I must bring, and they shall become one flock, one shepherd. Now then, when the expectation is raised that Thy grace will be poured upon all men and that all will be gathered in to the knowledge of God, and when Thou Thyself hast made us this clear promise and the voice of the holy prophets bears this testimony—- What is come to pass? cries the Apostle. Whither has the purpose of the promise then shifted and diverted? Why dost Thou manifest Thyself not to all that are in the world but only to us? This then and no other I think is the meaning of the disciple's words. It is well to show what it was that in fact led him astray from truly apprehending our Saviour's words.

When our Lord Jesus Christ said, "A little while, and the world beholdeth Me no more; but ye behold Me," it is very clear that by "the world" He did not at all mean those who are in this life or living upon the earth, for all people are in this world, both evil and good. Rather, by "the world" He meant those who are persuaded to focus on earthly things, who have bound their understanding to the vanity of the world. The disciple, not quite understanding this, thought that Jesus was saying He would escape the sight—I mean the inner and secret vision of the soul—of all the rest of humanity who dwell in this earthly sphere, and would be wholly unseen and known by no living person except His disciples only. This was the cause of the disciple's misunderstanding. For if he had understood at first, he would never have gone on to ask, "What is come to pass that Thou wilt manifest Thyself unto us, and not unto the world?" He arrived at this meaning I have described because he took the word in its common and generally-accepted sense. For we are accustomed to mean by "the world," using it in its well-worn and obvious sense, all the inhabitants of the world, just as when someone speaks of the city they mean all its inhabitants. Still, the disciple, even when he says these words, deserves our admiration. For see how he longs for the glory of the Savior to shine forth through all the world like the sun. Although if he had only been concerned with his own personal welfare, he might, since he had the promise of knowledge, have enjoyed blessings peculiar to himself. But it was not enough to satisfy his soul that this gift should be granted to him individually. Because he was both a lover of God and of his fellow men, he longs for the glory of the Savior to have a wider reach and for grace to be extended to all his brethren. For what joy can equal being called to the complete knowledge of God?

For when our Lord Jesus Christ used the words, A little while, and, the world beholdeth Me no more; but ye behold Me, it is very clear that by the world He did not at all mean those who are in this life or living upon the earth, for all men are in this world, evil and good alike: but by the world He rather meant those who are persuaded to mind earthly; things, who have yoked their understanding to the vanity of the world. The disciple then, not quite understanding this, thought that He said that of all the rest of mankind who dwell in this earthly sphere He would escape the eye, I mean the inner and secret vision of the soul, and would be wholly unseen, and known by no living man but His disciples only; and this was the cause of the disciple's misapprehension. For if he had understood at first, he would never have proceeded to ask, What is come to pass that Thou wilt manifest Thyself unto us, and not unto the world? For he had this meaning I have spoken of suggested to him through his taking the signification of the word in its common and generally-received sense. For we are accustomed to mean by the world, using it in its well-worn and obvious sense, all the inhabitants of the world, just as when one speaks of the city one means all the dwellers in it. Still the disciple, even when he says these words, deserves our admiration. For see how he longs that the glory of the Saviour should shine forth through all the world like the sun, although if he had only been taking thought for his own personal welfare, he might, as he had the promise of knowledge, have enjoyed blessings peculiar to himself. But it was not enough to gratify his soul that the boon should be granted as it were to him individually, but because he was at once a lover of God and of his fellow men he longs for the glory of the Saviour to have a wider field and that grace should be extended to all his brethren. For what joy can equal the being called to the complete knowledge of God?

If a man loves Me, he will keep My word, and My Father will love him, and We will come to him and make our home with him.

23 Jesus answered and said unto him, If a man love Me, he will keep My word: and My Father will love him, and We will come unto him, and make our abode with him.

When Jesus saw that the disciple did not quite understand, He returned again to what He said at first, and taught clearly that He would not manifest Himself to His own according to the conception the disciple had formed in his mind, but that the manner of His manifestation would be special to His disciples, and not the common manifestation given to the rest of mankind. For ordinary people, and those, for example, who have just escaped from the deceitfulness of idols and have been called to the knowledge of the living God, rest their faith on simple and unquestioned basic truths, merely having learned to know that there is no idol in the world and that the living God is one only. But those who have their minds illumined by every virtue and are already in a state to properly apprehend divine and hidden mysteries will receive the torch of the Spirit, and will behold with the eyes of the soul the Lord Himself, who has taken up His abode in them. The knowledge therefore that the saints possess is not common to the rest, but is in a manner special and distinct and widely different. Christ then benefits us by every kind of word and way. For, first of all, anyone who loves Him is very clearly distinguished from the rest, showing as it seems to me, and as I rightly understand, that it has not been given to all people to receive the power of His grace, but only to those in whom the glory of intimate connection with Him may be seen dwelling within them through their keeping His commandments.

When He saw that the disciple did not quite understand, He goes back again to what He said at first, and teaches clearly that He will not manifest Himself to His own, according to the conception he had formed in his mind, but that the manner of His manifestation will be special to His disciples, and not that common to the rest of mankind. For the vulgar, and those, for instance, who have just escaped from the deceitfulness of idols and have been called to the knowledge of the Living God, rest their faith on bare and unquestioned axioms, merely having learnt to know that there is no idol in the world, and that the Living God is One only; while they who have their minds illumined by every virtue and are already in a state to fitly apprehend Divine and hidden mysteries, will receive the torch of the Spirit, and will behold with the eyes of the soul the Lord Himself, Who has taken up His abode in them. The knowledge therefore that the Saints possess is not common to the rest, but is in a manner special and distinct and widely diverse. Christ then benefits us by every kind of word and way. For, first of all, anyone that loves Him is very broadly distinguished from the rest, showing as it seems to me, and as I justly apprehend, that it has not been given to all men to receive the power of His grace, but only to those in whom the glory of intimate connexion with Him may be seen indwelling through their keeping His commandments.

Then He goes on to explain how He will reveal Himself and how He will take up His abode in them. For He says, "My Father will love him." Any person who has honored the Father from whom the Son comes through obedience to the Son will receive the Father's love as the result of his conduct. Then He clearly shows what the outcome will be and what benefit such a person will gain when He says, "I and the Father will come to him and make Our abode with him." For when our Savior Christ dwells in us through the Holy Spirit, surely His Father will also be there. The Spirit of Christ is the Spirit of the Father Himself as well, and the inspired Paul sometimes speaks of the Spirit as belonging to the Father and at other times as belonging to the Son—not because he contradicts himself logically, but because he speaks what is true about both, for this is how it actually is. He says to some: "He who raised up Christ Jesus from the dead will also give life to your mortal bodies through His Spirit that dwells in you." Then again: "And because you are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father." Do you see that the same Spirit belongs to both the Father and the Son? When the Only-begotten dwells in your hearts, the Father is not far from you, for the Son has the Father in Himself, being of one ousia with Him, and is Himself by physis in the Father.

Then in what way He will declare Himself and how He will take up His abode in them He goes on to declare. For My Father will love him, He says. For any man who has honoured by his obedience to the Son the Father from Whom He springs, will reap His love as the fruit of his conduct. Then He clearly shows what will be the issue thereof and what profit such a man will gain when He says, I and the Father will come unto him and make Our abode with him. For when our Saviour Christ dwells in us by the Holy Spirit, surely there too will be also His Father; for the Spirit of Christ is the Spirit of the Father Himself also, and the inspired Paul at one time speaks of the Spirit as belonging to the Father, and at another as belonging to the Son: not by way of logical contradiction, but rather saying what is true of either, for it is so in fact. He says then to some: He that raised up Christ Jesus from the dead shall quicken also your mortal bodies through His Spirit that dwelleth in you. Then again, And because ye are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father. Do you see that the same Spirit is of the Father and the Son? When then the Only-begotten dwells in your hearts, the Father is not far from you: for the Son hath in Himself the Father, being of one substance with Him, and is Himself by nature in the Father.

This, then, is what we may offer as the definition and unquestionable doctrine of the faith. I would like to question those who have chosen heretical opinions through excessive ignorance and who arm their tongues with clever arguments about the Spirit. What will they answer when we say to them: "If the Spirit is created and foreign to the ousia of God, as you claim, how can God dwell in us through Him? And how can the person who receives the Spirit share in God?" For if it were possible for us to share in the ineffable Divine Nature through the agency of any created being whatsoever, what could prevent God the Father from setting aside the Spirit and dwelling in us and sanctifying us through any other created being He might choose? But this is impossible, for no one can share in the living God by any other means than through the Spirit. The Spirit, therefore, is God and of God, and is not counted among creatures, as some suppose.

This then we may give as the definition and incontrovertible doctrine of the faith; and I should be glad to question thereupon those who have chosen heretical opinions from excess of ignorance and who arm their tongues with conceits about the Spirit. For what have they to answer when we say to them, "If the Spirit is created and alien to the substance of God, as you say, how can God abide in us through Him? And how can he that receiveth the Spirit partake of God?" For if it is within the bounds of possibility by the agency of any created being whatever for us to partake of the ineffable Divine Nature, what can be found to hinder God the Father thrusting aside the Spirit and by means of any other created being that He chooses to select dwelling in us and sanctifying us? But this is impossible: for no one can partake of the living God by any other means than by the Spirit. The Spirit therefore is God and of God, and is not numbered among creatures, as some think.

This consideration also must be taken into account. That which partakes of anything as being superior in nature and distinct from what it is itself must necessarily be different in nature from that which is partaken of. If then the Spirit is created or made, what remains for the sum of creation to partake of? Surely not itself! For in that case both that which partakes and that which is partaken of would alike owe their origin to a creator. But as it is, we being by nature both created and begotten partake of the Spirit as being different in nature from ourselves. The Spirit therefore is not created. And if this is true, and it is true, the Spirit is God and of God, as we have said. For nothing that exists can escape being included in the category of created things except the living God alone, from whom the Holy Spirit, ineffably proceeding, dwells in us as he from whom he springs. For he is an attribute of his substance, and as it were a quality of his holiness.

This consideration also must be taken into account. That which partakes of anything as being superior in nature and distinct from what it is itself must of necessity be different in nature from that which is partaken of. If then the Spirit is created or made, what remains for the sum of creation to partake of? Surely not itself! For in that case both that which partakes and that which is partaken of would alike owe their origin to a creator. But as it is, we being by nature both created and begotten partake of the Spirit as being different in nature from ourselves. The Spirit therefore is not created. And if this is true, and it is true, the Spirit is God and of God, as we have said. For nothing that exists can escape being included in the category of created things except the living God alone, from Whom the Holy Spirit, ineffably proceeding, dwelleth in us as He from Whom He springs. For He is an attribute of His Substance, and as it were a quality of His holiness.

So much for my argument against these heretics. But as for the Anomoeans and those who have decided to war against the Son, who suffer from a similar and related madness to those we have just discussed, I will refute them as briefly as possible. "If a man love Me, he will keep My word; and My Father will love Him, and We will come unto him, and make Our abode with him." What, then, gentlemen, do you have to say if someone chooses to ask and wants to know from you whether we will have two Gods dwelling in us, the Father and the Son, or whether you think of one God as truly existing in us? For if the Son is completely distinct in nature and is understood as having a separate physis, how can we avoid believing that there is a duality of Gods in us when we keep His commandment? And if we are temples of one God, not of two, when the Father and the Son take up their dwelling in us, how can you prove that the two come together into unity in us when, according to your crazy idea, identity of nature is impossible? For either you must say that Christ has told us lies, and that only the Father dwells in us by the Spirit, or He Himself dwells in us and the Father is absent. But this is absurd, and there is one God in us when we receive both. The Only-begotten then will appear to be not different in substance from His Father, but of Him and in Him, as the light includes the radiance which comes from it. This, and nothing else, is the true meaning of the mystery. And certainly the inspired Paul did not call us temples of two Gods, but clearly of one and the same. "Know ye not," he says, "that ye are a temple of God, and that the Spirit of God dwelleth in you?" You see that by making the Father and Son unite in identity of Substance he says that we have been made temples not of Gods but of one God. Why then do you bring your reckless arguments into conflict with the power of the truth, and sow the seed of your poisonous false teaching among those who are accustomed to carelessly handle the holy and inspired writings?

So much for my controversy with these heretics. But as against the Anomoeans and those who have resolved on war with the Son, who are diseased with a like and kindred madness to these which we have just spoken of, I will refute them as briefly as possible. If a man love Me, he will keep My word; and My Father will love Him, and We will come unto him, and make Our abode with him. What, then, my good Sirs, have you to say if any one chooses to inquire and desires to know of you whether we shall have two Gods indwelling in us, the Father and the Son, or whether you conceive of one God as really existing in us. For if the Son is wholly distinct in nature and is conceived of as having a separate nature, how can we avoid believing that there is a duality of Gods in us when we keep His commandment? And if we are temples of one, that is, and not of two Gods, when the Father and the Son take up Their abode in us, how can you prove that the two coalesce unto unity in us, as, according to your crazy notion, identity of nature is out of the question? For either you must say that Christ has told us falsehoods, and that the Father only dwells in us by the Spirit, or He Himself dwells in us and the Father is absent. But this is absurd, and there is one God in us when we receive both. The Only-begotten then will appear to be not different in substance from His Father, but of Him and in Him, as the light includes the effulgence which proceeds from it. Such, and no other, is the true meaning of the mystery. And certainly the inspired Paul did not call us temples of two Gods, but clearly of one and the same. Know ye not, he says, that ye are a temple of God, and that the Spirit of God dwelleth in you? You see that making the Father and Son coalesce in identity of Substance he says that we have been made temples not of Gods but of one God. Why then do you bring your rash arguments into conflict with the power of the truth, and sow the seed of your poisonous impiety in those who are wont heedlessly to handle the holy and inspired writings?

When He has stated beforehand and correctly defined who those that love Him are and what blessings they will receive, He immediately goes on to speak of others who have not yet chosen to love Him. "For they will not keep My words," He says; for this is the meaning of the statement "he will not keep My word," spoken as if about one man, even though it has a broad and general meaning. And what He says here connects very appropriately with what comes before. For if keeping His commandments or His Word is clear proof of love toward Him, then surely the opposite of this will also be true. For treating His command as worthless and pushing His commandment aside will be a sign that we refuse to love Him, since these are the actions of people accustomed to doing evil. But just as He promised that together with God the Father He would Himself dwell with those who keep His laws, for the same reason, I think, He will depart from and completely abandon those who do the opposite. For in this way the truth of Solomon's saying will be demonstrated: Into the soul of him that makes iniquity wisdom will not enter, nor dwell in the body given over to sin. For in everyday life you can see that a similar result follows: does not a person gain a reputation by associating with those who are like-minded and who choose the same way of life, rather than with others? And Every creature loves his like, according to the saying, and Man will seek union with his like. And if it seems most desirable even among ourselves to live with those whose habits are similar to ours, how can we avoid recognizing that this is even more true with God? For since He is good by nature and the beginning and source of all virtue, He takes up His dwelling not in the lovers of wickedness but in those who practice virtue, and He rejects the impure, and with good reason. Just as we ourselves naturally want to remove filth and stench from our houses if there is any, refusing to live in them, will not the pure and all-holy God even more reject the polluted soul and despise a heart sunk in the mire of sin? This cannot be questioned. For that the one who does not keep His commandment will be found among these people and nowhere else, being as he is impure and full of filthy lusts, our reasoning will necessarily teach you. For in not keeping the Divine commands the origin of sin is found.

When He has premised and rightly defined who those that love Him are, and of what blessings they will partake, He at once proceeds to treat of others who have not yet chosen to love Him. "For they will not keep My words," He says; for this is the meaning of the saying, "he will not keep My word," spoken as if of and concerning one man, even though it has a broad and generic signification. And this that He says has a very apt connexion with what precedes. For, if the keeping of His commandments or His Word is a clear proof of love towards Him, surely the converse of this will be true. For treating His bidding as of no account and thrusting His commandment aside will be a sign that we refuse to love Him, as these are the acts of men inured to evil-doing. But just as He promised that together with God the Father He would Himself abide with those who keep His laws, for the same reason, I think, He will pass away from and wholly abandon those who do the reverse. For thus the truth of Solomon's saying will be seen: Into the soul of him that maketh iniquity wisdom will not enter, nor dwell in the body given over to sin. For in common life you can observe that a similar result follows: for does not a man gain repute by conversing with those who are likeminded and who choose the same path of life, rather than with others? And Every creature loves his like, according to the saying, and Man will seek union with his like. And if it seems most desirable even among ourselves to live with those of similar habits to ourselves, how can we escape the reflection that this is still more the case with God? For as He is good by nature and the beginning and source of all virtue, He takes up His abode not in the lovers of wickedness but in the workers of virtue, and disdains the impure, and with good reason. As then we ourselves are naturally eager to rid our houses of filth and stench if any such there be, disdaining to live in them, will not the pure and all-holy God still more disdain the polluted soul, and abominate a heart sunk in the slough of sin? Of this there can be no question. For that he that doth not keep His commandment will be found among these and not elsewhere, being as he is impure and of filthy lusts, our speculation will perforce teach you. For in not keeping the Divine commands the origin of sin is found.

For just as the absence of light brings in its opposite, that is, darkness, in the same way refusing to do virtuous acts causes wickedness to spring up. Since the underlying subject-matter is one and the same, things that differ from each other in quality can be compared (I am far from saying they are identical) according to the law of contraries.

For just as the deprivation of light introduces its opposite, I mean darkness, just so refusing to do virtuous acts causes wickedness to spring up. For inasmuch as the subject-matter that underlies them is one and the same, things diverse from each other in quality may admit of comparison (I am far from saying they are identical) according to the law of contraries.

And so vice and virtue are separate and widely opposed to each other in quality—how else could one speak without falling into error? But both characteristics cannot belong to any one of us at the same time and be fulfilled in action. For a person is either good or bad, though they may not have reached the height of wickedness or virtue. When one principle is powerful within us, the other, its opposite, will be weak. So if the formal principle of virtue consists in keeping His commandments, isn't it perfectly clear that wickedness originates in not keeping them? Just as having the Father and the Son within oneself—which is the source and foundation of all satisfaction of soul and glory—is in store for the person who keeps His commandments, so the person who does not keep them is completely cut off from participation in the ineffable Divine physis, which amounts to being unable to enjoy any blessing. If anyone thinks it is a good and desirable thing to partake of the Divine physis and to have God, who is the Father of the universe, dwelling and abiding in the shrine of the heart through His Son, in the Spirit, let that person thoroughly purge his soul and wash away the stain of wickedness by whatever means he can, especially through all kinds of good deeds. For then he will truly become the temple of God, and He will rest and abide in him, according to Scripture. For then it will not be with him as it was with the lawyer mentioned in the Gospels, who did not wait for grace from the Savior but said that he went on his own initiative to follow Him. Eager to seize such a desirable blessing, he exclaimed, "Master, I will follow You wherever You go." But what did Christ say to him in a parable and in riddles? "The foxes have holes and the birds of the heaven have nests, but the Son of Man has nowhere to lay His Head." By foxes and birds of heaven He meant wicked and unclean demons, and the spirits of the world and of the air, which love to dwell and take up residence in the hearts of pleasure-seekers, fulfilling their own lusts and so constricting the miserable souls of those who receive them that God can find no place at all for rest in them. This is what He means by laying His Head.

And so vice and virtue are separate and widely opposed to each other in quality, or how could one speak without falling into error? But both characters cannot belong to any one among us in the same relation and be fulfilled in action. For either a man is good or bad, though he may not have reached the height of iniquity or virtue. Then when the one principle is powerful within us, the other, that is the opposite, will be weak. And so if the formal principle of virtue consist in keeping His commandments, is it not most plain that in not keeping them wickedness originates? Just as to have in himself the Father and the Son, which is the origin and basis of all satisfaction of soul and glory, is in store for him that keeps His commandments, so he that keepeth them not is wholly cut off from participation in the ineffable Divine nature; which is, in effect, incapacity to enjoy any blessing. If any man then think it a good and desirable thing to partake of the Divine nature and to have God Who is the Father of the universe indwelling and abiding in the shrine of the heart by His Son, in the Spirit, let him thoroughly purge his soul, and wash away the stain of wickedness, by whatever means he can; and most of all, by all kinds of well-doing. For then will he become truly the temple of God; and He will rest and abide in him, according to the Scripture. For then it will not be with him as it was with the lawyer mentioned in the Gospels, who did not wait for grace from the Saviour, but said that he went self-called to follow Him; and, eager to seize so desirable a blessing, exclaimed, Master, I will follow Thee whithersoever Thou goest: but what said Christ to him as in a parable and in riddles, The foxes have holes and the birds of the heaven have nests, but the Son of Man hath not where to lay His Head. By foxes and birds of the heaven He meant wicked and unclean devils, and the spirits of the world and of the air, which love to dwell and take up their abode in the hearts of pleasure-seekers, fulfilling their own lusts, and so cramping the miserable souls of those who receive them that God can find no place at all for rest in them. This is what He means by laying His Head.

Let us cleanse our hearts from every defilement, for in this way God will dwell in us and will make us strong against all the wickedness of the devil. He will make us happy and blessed, and will make us partakers of His ineffable Divine nature.

Let us then cleanse our hearts from every defilement, for so will God dwell in us and will render us proof against all the malice of the devil, and will make us happy and blessed, and will render us partakers of His ineffable Divine nature.

He once more deals with a difficult subject which required of Him careful explanation, and again brings forward illustrations by which they might have their understanding better equipped to fully grasp the depth of the mystery. And He strengthens the minds of His hearers so that they might not be led astray by the ignorant prejudices of the Jews, and in their desire to bring their own ideas into line with the Jewish ones do harm to the holy teaching of the Gospel. What I wish to say is this in plain words: For the law having a shadow and an impressed type until a time of reformation, according to the saying of Paul, has been our tutor to bring us to Christ, and provided, as it were, a preliminary training for virtue according to godliness. If anyone then were to call the Mosaic system preparatory to true worship in Spirit, he would not miss the mark. For, for this reason, the Law brought nothing to perfection; but our Lord Jesus Christ showed us no longer the shadows of things, but the reality itself openly, no longer sketching the outline of virtue in types and figures, as Moses did, but setting it up plainly in public sight, accomplishing the perfect man in righteousness. The instruction of the words of Christ was then a shifting and molding of the types into truth. And since, as the truth was already shining forth, it was unnecessary for the shadow any longer to prevail, Christ ordained that those who came to Him by faith should no longer frame their conduct by the types of the Law. This was very grievous to the Jews, for they thought that Christ came to destroy the old Law, although they heard Him saying openly, I come not to destroy the Law, but to fulfill. For I say to you, one jot or one tittle shall in no wise pass away from the Law till all things be accomplished. The realization of excellence which was introduced by the laws of Christ brings with it the fulfillment of the shadow of the Law, as we have just said. For inasmuch as in their headstrong passion they became backsliders into disobedience, and assuming a zeal for the Law not according to knowledge, they thought themselves to be defending the Law by rejecting the commandments of Christ, it was for this very reason in order that He might not seem to anyone to be laying down some new and strange laws opposed to the will of God the Father He conveyed this useful and necessary rebuke: The word which you hear is not Mine, but the Father's Who sent Me. Let not anyone of those who come to Me by faith, He says, think that I have made any speech not in accord with the will of God the Father. The tidings of the Gospel are His and not another's, but He gave them not as ashamed of the older laws, nor again as though the better commandment had been unveiled at the moment; but rather because the type had been molded into reality at the fitting time. For He Who said those things by Me to the men of old time says this also now to you: for I am the living Word Who interprets the ineffable Will of God the Father, wherefore am I called the Angel of great counsel.

He once more deals with a difficult subject which required of Him accurate explanation, and again brings forward illustrations by which they might have their understanding better fitted to fully comprehend the depth of the mystery. And He confirms the minds of His hearers in order that they might not be allured by the ignorant prejudices of the Jews, and in their desire to bring their own ideas into conformity with the Jewish do despite unto the holy teaching of the Gospel. What I wish to say is this in plain words: For the law having a shadow and an impressed type until a time of reformation, according to the saying of Paul, hath been our tutor to bring us unto Christ, and provided, as it were, a preliminary training for virtue according to godliness. If any one then were to call the Mosaic dispensation preparatory to true worship in Spirit, he would not miss the mark. For, for this reason, the Law brought nothing to perfection; but our Lord Jesus Christ showed us no longer the shadows of things, but the reality itself openly, no longer sketching the outline of virtue in types and figures, as Moses did, but setting it up naked in the public sight, accomplishing the perfect man in righteousness. The instruction of the words of Christ was then a shifting and moulding of the types into truth. And since, as the truth was already shining forth, it was superfluous for the shadow any longer to prevail, Christ ordained that those who came to Him by faith should no longer frame their conduct by the types of the Law. This was very grievous to the Jews, for they thought that Christ came to destroy the old Law, although they heard Him saying openly, I come not to destroy the Law, but to fulfil. For I say unto you, one jot or one tittle shall in no wise pass away from the Law till all things be accomplished. The realisation of excellence which was introduced by the laws of Christ brings with it the fulfilment of the shadow of the Law, as we have just said. For inasmuch as in their headstrong passion they became backsliders into disobedience, and assuming a zeal for the Law not according to knowledge, they thought themselves to be advocating the Law by rejecting the commandments of Christ, it was for this very reason in order that He might not seem to any to be laying down some new and peculiar laws adverse to the will of God the Father He conveyed this useful and necessary rebuke—- The word which ye hear is not Mine, but the Father s Who sent Me. Let not any one of those who come to Me by faith, He says, think that I have made any discourse not in accord with the will of God the Father. The tidings of the Gospel are His and not another's, but He gave them not as ashamed of the older enactments, nor again as though the better commandment had been unveiled at the moment; but rather because the type had been moulded into reality at the fitting time. For He That said those things by Me to the men of old time says this also now to you: for I am the living Word That interprets the ineffable Will of God the Father, wherefore am I called the Angel of great counsel.

For we shall receive this saying in one of two ways—that is, the following: "The word which ye hear is not Mine, but the Father's Who sent Me." Either we understand it this way, or in another way. He says that His own word is the word of God the Father, so that those who keep it may know they honor God when they are persuaded by the words that come from Him. Others, falling into the opposite extreme and not hesitating to insult the commandment given to them through disobedience, sin against the nature of the Most High. Now it was possible to strengthen the minds of His hearers in two ways: either the desire to honor God would incline them toward obedience at any rate, or the fear of coming into conflict with Him would also have this effect. The calculation of what is useful and expedient runs through both approaches. And when He says "It is not My word," He does not at all remove from our sight the distinctive character He bears as the Word and God. While He still wears His humble form and appears and truly is in the form of humanity, and is really like us when He says this, He does not want His word to be thought merely human, but truly Divine and royal. He necessarily merges His character in that of the Father, so that He might not, by separating Himself, introduce the idea of two Sons, since the Son is one and the same both before and after His Incarnation. For Christ is one, and not two, as some say. For the Word proceeding from the Father, being God, became flesh according to the saying of John—not by conversion into flesh, but by enshrining His divinity in flesh from the womb of the holy virgin. Therefore, so that we may not think His word is merely human, or strip the Gospel teaching of its Divine character, but may be convinced that it comes from the God Who is over all, He appropriately and with great reason—inasmuch as He was then appearing to them in the form of man—attributes His words to His Divine Nature, as in the character of God the Father, from Whom and in Whom He is by nature as His effulgence and His word and the Express Image of His Person.

For either after this manner we shall receive the saying, I mean the following —- The word which ye hear is not Mine, but the Father s Who sent Me, or we shall understand it in another way. For He says that His own word is the word of God the Father, that they who keep it may know that they honour God when they are persuaded by the words which come from Him: while others, falling into the contrary extreme and not disdaining by disobedience to insult the commandment given to them, sin against the nature of the Most Highest. Now it was possible in two ways to confirm the minds of His hearers: for either the wish to honour God would incline them at all events to obedience, or the fear of coming into conflict with Him would also have this effect. For the calculation of what is useful and expedient runs through both methods. And when He says, "It is not My word," He does not at all put out of our sight the peculiar character which He bears as the Word and God. And, while He still wears His homely shape, and appears and truly is in the guise of manhood, and is really like as we are when He is saying this, He is not willing that His word should be thought merely human, but really Divine and regal; of necessity merging His character in that of the Father, in order that He might not by sundering Himself admit the conception of two Sons, as the Son is one and the same both before and after His Incarnation. For Christ is one, and not two, as some say: for the Word proceeding from the Father, being God, became flesh according to the saying of John not by conversion into flesh, but by enshrining His divinity in flesh from the womb of the holy virgin. In order then that we may not think His word is merely human, or divest the Gospel teaching of its Divine character, but may be convinced that it comes from the God Who is over all, appropriately and with great reason, inasmuch as He was then appearing to them in the form of man, He attributes His words to His Divine Nature, as in the character of God the Father, from Whom and in Whom He is by nature as His effulgence and His word and the Express Image of His Person.

These things I have spoken to you while I am still staying with you. But the Comforter, the Holy Spirit, whom the Father will send to you in My name, He will teach you all things and bring to your remembrance everything that I said.

25, 26 These things have I spoken unto you, while yet abiding with you. But the Comforter, even the Holy Spirit, Whom the Father will send unto you in My Name, He shall teach you all things, and bring to your remembrance all that I said.

On the other hand, His words contain a human element and are not entirely foreign to the standards we use for ourselves, to the extent that the mind that received them was capable of understanding the words before us. Perhaps someone will reasonably say that Christ is not among us according to the power of His Godhead, even though He fills the universe and is not completely separated from anything, but rather encompasses earth and heaven with unspeakable might and does not leave even the depths of the abyss—for where is God not? So when He says, "These things have I spoken unto you, while yet abiding with you," we must understand that He speaks there as a man. And since He was about to disappear from our sight—I mean according to the flesh—He says this when the preparations for His departure into heaven were complete. He says that the most perfect and complete revelation to us of the mystery comes through the Comforter, that is the Holy Spirit, sent from the Father in His Name—I mean in the Name of the Son. For since His Spirit is Christ in us, He says, "He shall teach you all things that I said." For since He is the Spirit of Christ and His mind, as Scripture says, which is nothing other than what He is in regard to identity of physis (nature), even though He is both conceived of and exists, He knows all that is in Him. And Paul will be our witness, saying, "For who knows the things of a man, except the spirit of the man which is in him? Even so the things of God no one knows except the Spirit of God." Therefore, knowing what is in the counsel of the Only-begotten, He reports all things to us—not having this knowledge from learning, so that He might not seem to fill the role of a minister and transmit the words of another, but as His Spirit, as we just said, knowing without being taught all that belongs to Him of Whom and in Whom He is, He reveals the divine mysteries to the Saints. Just as a man's mind, knowing all things that are within it, conveys externally through spoken words the desires of the soul whose mind it is—being mentally discerned in the thoughts and named as something else than itself, not other by physis but as a complementary part of the whole, existing in it and believed to proceed from it—such a relation as this cannot be applied to the ineffable divine Nature. For all the power of illustrations is limited, even if it extends to subtle details. The perfect knowledge, then, is produced in the Saints by the Spirit. And indeed the inspired Paul exhorts some: "I also, having heard of the faith in the Lord Jesus which is among you, and the love which you show toward all the Saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that you may know what is the hope of His calling, what the riches of the glory of His inheritance in the Saints, and what the exceeding greatness of His power toward us who believe, according to the working which He has wrought in Christ, when He raised Him from the dead, and made Him to sit at His right hand in the heavenly places, far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come." For in the revelation of these things by the Spirit working in us in an unspeakable way, we see the deep meaning of the Incarnation and the power of the hidden mystery. And that His Spirit, dwelling in the Saints, accomplishes the presence and the power of Christ Himself and teaches all things that He has spoken to us, Paul will once more make equally clear to us by these words: "For this cause I bow my knees unto the Father, from Whom every family both in heaven and on earth is named, that He would grant you, according to the riches of His glory, that you may be strengthened with power through His Spirit in the inward man; that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may be strong to apprehend with all the Saints what is the breadth, and length, and depth, and height, and to know the love of Christ, which passes knowledge, that you may be filled unto all the fullness of God."

Contrariwise, His speech has in it the human element, and is not quite foreign to the standards we apply to ourselves, to the extent that the mind into which it entered was fitted to receive the words before us. Perhaps some one will plausibly say that Christ is not amongst us according to the power of His Godhead, although He fills the Universe and is not wholly separated from anything, but rather encompasses with unspeakable might earth and heaven, and does not leave the depths of the abyss: for where is not God"? When, then, He says, These things have I spoken unto you, while yet abiding with you, we must think that He there speaks as a man; and since He was about to vanish from our sight, I mean according to the flesh, He says this when the preparation for His departure into heaven was complete; and He says that the most perfect and complete revelation to us of the mystery is through the Comforter, that is the Holy Ghost, sent from the Father in His Name, I mean that of the Son. For as His Spirit is Christ in us, therefore He says, He shall teach you all things that I said. For since He is the Spirit of Christ, and His mind, as it is written, which is nought else but what He is, in regard to identity of nature, even though He be both conceived of and is existent, He knows all that is in Him. And Paul will be our witness, saying, For who knoweth the things of a man, save the spirit of the man which is in him? even so the things of God none knoweth save the Spirit of God. Wherefore as knowing what is in the counsel of the Only-begotten, He reporteth all things to us, not having the knowledge thereof from learning, that is; that He may not seem to fill the rank of a minister and to transmit the words of another but as His Spirit, as we said just now, and knowing untaught all that belongeth to Him of Whom and in Whom He is, He revealeth to the Saints the Divine mysteries; just as man's mind too, knowing all things that are therein, ministereth externally by uttered word the desires of the soul whose mind it is, being mentally discerned in the thoughts, and named as something else than itself, not other by nature, but as a part complemental of the whole, existing in it and believed to go forth from it. Such a relation as this is inapplicable to the ineffable Divine Nature. For small is all the power of illustrations, even if it go on to subtleties. The perfect knowledge then is begotten in the Saints by the Spirit. And indeed the inspired Paul exhorts some: I also, having heard of the faith in the Lord Jesus which is among you, and the love which ye show toward all the Saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the Saints, and what the exceeding greatness of His power to us-ward who believe, according to the working which He hath wrought in Christ, when He raised Him from the dead, and made Him to sit at His right hand in the heavenly places, far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. For in the revelation of these things by the Spirit working in us in an unspeakable way, we see the deep meaning of the Incarnation and the power of the hidden mystery. And that His Spirit, indwelling in the Saints, accomplishes the presence and the power of Christ Himself and teaches all things that He has spoken unto us, Paul will once more make none the less clear to us by the words: For this cause I bow my knees unto the Father, from Whom every family both in heaven and on earth is named, that He would grant you, according to the riches of His glory, that ye may be strengthened with power through His Spirit in the inward man; that Christ may dwell in your hearts through faith to the end; that ye, being rooted and grounded in love, may be strong to apprehend with all the Saints what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, that ye may be filled unto all the fulness of God.

Furthermore, we must show that when He said that all would be revealed by the Spirit to the Saints, He does not hand them over to another master—do not think that. Rather, He keeps them by His side through the Spirit, no longer seen by the eye of the flesh, but instead gazed upon as befits a God by the intellectual vision of the heart.

Furthermore, we must show that when He said that all would be revealed by the Spirit to the Saints, He does not give them over to another master—-do not think that: but He keeps them by His side, through the Spirit, no longer seen by the eye of the flesh, but rather gazed upon as became a God by the intellectual vision of the heart.

Here, when He reminds His holy Apostles of His ascension into heaven and prepares them for the knowledge that they will be left alone by saying "These things have I spoken unto you while yet abiding with you," He was troubled at heart by the knowledge—being by nature God—that this statement caused them no small alarm and put them into great fear and trembling, and by placing a burden of grief upon them had stirred the mind of each one deeply. For what could be more painful than their sorrow, and what so burdensome as to be robbed of the highest blessings and to suffer the unexpected loss of what was most dear to them? He therefore strengthens them when they were disturbed by grief and fear. For the cause and root of their sorrow—His being about to leave them and go to His Father—was very well-founded. But He understood their fear of unknown suffering as the cause of their grief, since He who was strong to save would no longer be present according to the actual physical sight of Him. And how does He strengthen them, and in what way does He produce in them the brightness of a cheerful spirit, and how are their minds calmed again into a divine peace? "Peace I give unto you," He says, "My peace I leave with you." I have often told you, He says, that I will not leave you abandoned, nor will you dwell alone in the earth, stripped and robbed of your defender; rather, I will be with you, and though absent in the flesh I will again build you up by My consolations as God, and will set you above every terror, and no one shall surpass you in boldness; for all fear shall fade away, and cowardice shall vanish from your path, and a divine power shall spring up in you, bringing you with peaceful mind and heart at rest to the revelation of those things which pass human understanding. And now, He says, "Peace I give unto you," not simply, but "My peace." And this was clearly nothing other than saying: I will bring the Spirit, and will Myself abide with those who receive Him.

Herein when He reminds His holy Apostles of His ascension into heaven, and prepares them for the knowledge that they will be left thereby alone by the saying: These things have I spoken unto you while yet abiding with you, He was stricken at heart by the knowledge, being as He was by nature God, that the saying gave them no small alarm, and put them into great fear and trembling, and by laying a burden of grief upon them had stirred the mind of each to its depths. For what could be more grievous than their sorrow, and what so burdensome as to be robbed of the highest blessings and to undergo the unexpected loss of that which was most dear to them? He therefore stablishes them when they were disturbed by grief and fear. For the cause and root of their sorrow, His being about to leave them and go to His Father, was most well-grounded. But He considered their apprehension of unknown suffering as the cause of their grief, and very readily, as He Who was strong to save was no longer present, according to the actual vision of the body. And how does He stablish them, and in what way does He produce in them the brightness of a cheerful spirit, and how are their minds lulled again into a Divine calm? Peace I give unto you, He says, My peace I leave with you. I have often told you, He says, that I will not leave you desolate, nor will you dwell alone in the earth, stripped and robbed of your defender; nay, rather, I will be with you, and though absent in the flesh will again edify you by My consolations as God, and will set you above every terror, and no man shall surpass you in boldness; for all fear shall dwindle away, and cowardice shall vanish from your path, and a Divine power shall spring up in you, bringing you with peaceful mind, and heart at rest, to the revelation of those things which pass man's understanding. And now, He says, Peace I give unto you, not simply, but My peace. And this was clearly nothing else but saying: I will bring the Spirit, and of Myself will abide with those who receive Him.

For that the peace of Christ is His Spirit, it does not need a long argument to demonstrate completely. But I think one should ask this: if He is peace in heaven and on earth, how can it fail to be clear to everyone that, as we have said, the peace is certainly His Spirit? And indeed the inspired Paul said to some: And the peace of God which passes all understanding shall guard your hearts and your thoughts. And surely it is right to reflect that He is not talking about that peace which refers to ordinary thought and action. For that disposition which hates dispute and strife has and produces peace, as far as its own fluctuations and inclinations will allow it. And we should not think that the peace meant here is something that does not have a real and independent existence, but we must suppose that it is found in the character of those who love it. How then can one think that such a peace as this surpasses all understanding? For that which nowhere and in no way has an independent existence, how could that be thought better and nobler than men, or angels, or even higher beings? For these too we say are mind. Therefore the peace that is above all principality and power and thrones and sovereignties, and excels all intellectual existence, is the Spirit of Christ, by which the Son reconciles all things to God the Father, by willing the things that are His and by wishing to think and do them, and not by being perverted or falling away through turning aside to wickedness. And it is easy and beneficial to reflect on this. For just in the same way that since the Son is by nature (physis) life and wisdom and power, and the Spirit is called and is His, the Spirit is of life and wisdom and power, so since the true and sovereign peace is He Himself and no other, His Spirit might rightly be named and thought as He is—"peace." For this reason and in a special manner referring His own peace, that is to say the Spirit, to His own nature, He says concerning Him, My peace I leave with you. That the Spirit of Christ has also been so named in the holy prophets, you will easily perceive when you hear this from the mouth of Isaiah: O Lord our God grant us peace, for You have given us all things. For since the Law brought nothing to completion, and righteousness according to it did not suffice to bring men to perfect piety, He entreats that the Holy Spirit be granted, by whom, reconciled to God the Father, we have been admitted into fellowship with Him, who have before been shown to be reprobates through the sin that reigns in us. Grant us then peace, he says, Lord, for You have given us all things. And what he wants to show, I say, is this: "Grant us too, Lord, the peace, for we shall then confess that we have all things, and no blessing will be found lacking to him that has once for all reached the fullness of Christ. For it is the completion of all good that God should dwell in us by the Spirit." For since the Spirit is fully sufficient to calm all turmoil of the mind and to dispel all cowardice in us, He promises to give us as provision for the way that which is necessary to maintain our courage and peace, when He says, My peace I leave with you: let not your heart be troubled, neither let it be fearful.

For that the peace of Christ is His Spirit, it needs no long argument to completely demonstrate. But I suppose one ought to say this, if He is peace in heaven and on the earth, how can it fail to be clear to everyone, that as we have said, the peace is certainly His Spirit? And indeed the inspired Paul said to some: And the peace of God which passeth all understanding shall guard your hearts and your thoughts. And surely it is right to reflect, that it is not about that peace which has reference to common thought and action that He says this. For that disposition which loathes dispute and strife has and works peace, so far as its own waverings and inclinations will allow it. And we shall not think that the peace which is here meant is something which has not a real and independent existence; but we must suppose that it is found in the temper of those who love it. How then can one think that such a peace as this surpasses all understanding? For that which nowhere and nohow has an independent existence, how could that be thought better and nobler than men, or angels, or even higher beings? for these too we say are mind. The peace therefore that is above all principality, and power, and thrones, and sovereignties, and excels all intellectual existence, is the Spirit of Christ, by Which the Son reconciles all things to God the Father, by willing the things that are His and by wishing to think and do them, and not by being perverted or falling away through turning aside to wickedness. And it is easy and expedient to reflect on this. For just in the same way as since the Son is by nature life, and wisdom, and power, and the Spirit is called and is His, the Spirit is of life, and wisdom, and power; so since the true and sovereign peace is He Himself and no other, His Spirit might rightly be named and thought as He is—-" peace." For this reason and in a special manner referring His own peace, that is to say the Spirit, to His own nature, He says concerning Him, My peace I leave with you. That also in the holy prophets the Spirit of Christ has been so named, you will easily perceive, when you hear this from the mouth of Isaiah: O Lord our God grant us peace: for Thou hast given us all things. For as the Law brought nothing to completion, and righteousness according to it did not suffice to bring men to perfect piety, He entreats that the Holy Spirit be vouchsafed, by Whom, reconciled to God the Father, we have been admitted into fellowship with Him, who have before been shown to be reprobates through the sin that reigneth in us. Grant us then peace, he says, Lord; for Thou hast given us all things. And what he wants to show, I say, is this: "Grant us too, Lord, the peace; for we shall then confess that we have all things, and no blessing will be found lacking to him that has once for all reached the fulness of Christ. For it is the completion of all good that God should dwell in us by the Spirit." For since the Spirit is fully sufficient to allay all tumult of the mind, and to dispel all cowardice in us, He promises to give us as provision by the way, that which is needful to maintain our courage and peace, when He says, My peace I leave with you: let not your heart be troubled, neither let it be fearful.

You learned, He says, from My own lips and no one else's about My departure from here, for you heard My words with your own ears. And what have I, who cannot lie, promised you? I go away, and I come unto you. If His words had only threatened that His departure would leave them without comfort and that their loss would be permanent, it would have been very likely that they would be terribly distressed, find it unbearable, and fall into extreme despair. But since I did not simply say that I would go away, but that I would return in due time, why then, He says, do you let only the cause of grief into your hearts and carelessly forget what is able to bring you comfort? Let what can help you rise up within you to fight against what frightens you, and let the power of the Comforter struggle against the things that cause grief. For it has been ordained that I should ascend to God the Father, but I have promised to come again. He calms the intense grief He found in His disciples. Just as a loving and good father, forced by some necessary reason to take his children from their nurse, sees tears streaming down their tender and beloved cheeks and tries every kind word, constantly emphasizing the good that will come from her absence to somehow arm hope against grief where their deepest affections are involved—in the same way our Lord Jesus Christ protects the souls of His saints from sorrow. For He knew, being truly God, that His leaving them would be very painful for them, even though He would always be with them by the Spirit. And this demonstrates His love and supreme holiness. For to wish to be with Christ—how does that not most truly befit the saints? And truly the admirable Paul has this goal in view when he says: It is better to depart and be with Christ.

You learnt, He says, from no other lips than Mine My departure hence, for you heard My sayings with your own ears, and what have I, Who cannot lie, promised unto you? I go away, and I come unto you. If then His words had threatened that His departure would leave them comfortless, and that their bereavement would be eternal, it was very likely that they would thereupon be dreadfully dismayed, and find it unbearable, and fall into excess of despondency. And whereas I said unto you not simply that I would go away, but that I would come again in due season, why then, He says, do you let into your hearts only the cause of grief, and slight by your forgetfulness that which is able to cheer. Let that which knows how to succour arise in you to combat that which affrights: and let the power of the Comforter wrestle with the incitements to grief. For it has been ordained that I should ascend to God the Father, but I have promised to come again. He allays then the agony of grief He found in His disciples; and just as a fond and good father, compelled for some needful purpose to take his children from the nurse that bears them, and seeing a flood of tears bedewing their delicate and dear cheeks, he tries every blandishment, and by always insisting on the good that will result from her absence, arms in some sort hope against grief, where the affections are most nearly concerned; so also our Lord Jesus Christ shields the souls of His Saints from sorrow. For He knew, being truly God, that His abandonment of them would be very grievous unto them, although He were ever with them by the Spirit. And this proves His love and extreme holiness. For to wish to be with Christ, how does not that most truly become the Saints? And of a truth the admirable Paul has this aim in view when he says: It is better to depart and be with Christ.

If you loved Me, you would have rejoiced because I am going to the Father, for My Father is greater than I.

28 If ye loved Me, ye would have rejoiced, because I go unto the Father; for My Father is greater than I.

He turns what could cause sorrow into a source of comfort, and clearly rebukes them because they do not instead rejoice at what is now causing them pain. At the same time, he tries to teach them that those who practice genuine and sincere love toward others must not merely seek their own pleasure and advantage, but rather seek to benefit those they love when an opportunity presents itself. This is why Paul also instructs us in these words: Love does not boast, is not puffed up, does not behave itself improperly, does not seek its own. He speaks of some who seek not their own good but that of others. For true love shows itself not only in providing for our own advantage but also in considering our neighbor's benefit. For our Savior, in the words before us, persuades his disciples to take this to heart. And further, let us imprint the power of this thought in clearer form on our hearts as on a tablet, and by this means grasp the mystery of Christ. For an example taken from small things will often help us to arrive even at those things which we believe admit of no comparison. It was pleasant, for example, for the disciples of Paul that they should always be with him, but better for Paul to depart and be with Christ, as he has assured us by his own words. It was the duty, then, of those who chose to love him to be eager to fulfill their love toward him, and not to consider only what was pleasant to themselves as acceptable, but rather to reflect that his departure would be to the benefit of their master, for he was eager to be with Christ.

He turns the occasion of sorrow into a source of solace, and plainly rebukes them because they do not rather rejoice at what now gives them pain: and at the same time tries to teach them, that those who practise an unaffected and sincere love towards others, must not merely seek their own pleasure and advantage, but rather to benefit those they love, when an opportunity to do this gives them inducement. Therefore also Paul exhorts us in the words: Love vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not its own. He speaks of some who seek not their own but others' good. For true love shows itself in our not only providing for our own advantage but also considering our neighbour's benefit. For our Saviour, in the words before us, persuades His disciples to lay this to heart. And, further, let us imprint the power of this thought in clearer characters on our hearts as on a tablet, and thereby attain unto the mystery of Christ. For a type taken from trifling things will oftentimes avail to enable us to arrive even at those things which we hold to admit of no comparison. It was pleasant then, for example, to the disciples of Paul that they should be always with him, but better for Paul to depart and be with Christ, as he has assured us by his own words. It was the duty then of those who chose to love him to be eager to fulfil their love towards him, and not to consider that only as endurable which was pleasant to themselves, but rather to reflect upon this, that his departure would be to the benefit of their master; for he was eager to be with Christ.

You have the outline of the speculation as far as Christ's human nature is concerned. Let us therefore, illuminating our sketch of the power of the mystery of Christ with varied colors as it were, clearly show the absolute truth. For the Only-begotten, being in the form of God the Father and in equality with the Spirit, did not consider equality with God something to be grasped, and through His love for us emptied Himself of His glory, taking the form of a servant, and underwent this so that He might direct us all to perfect knowledge of virtue, and prepare us by the incomparable brightness of His miracles to behold the power, glory, and exceeding might that is inherent in the Divine Nature. For in this way He might have induced those who had fallen into the depths of ignorance to recover knowledge once more, and no longer to worship the creature beyond the Creator, but to understand for themselves the One true and living God. And the Only-begotten has aided us in other ways through His incarnation, for He destroyed the power of death, loosed the bonds of sin, and granted us the ability to tread upon serpents and scorpions and over all the power of the enemy. It was therefore, and with great reason, sweet and pleasant beyond all description to ourselves and the holy disciples to have continual conversation with Christ the Giver of such blessings to us, and to be always present with Him and in His company. But it was clearly not to His advantage to choose to remain for so long in the guise of humility, which He had taken for our advantage through His love for us, as we just said. Rather, He was bound, when His dispensation toward us had already been suitably accomplished, to ascend to His own glory, and with the flesh that He had taken for our sake to hasten back to equality with God the Father. Thinking it not robbery to do this (for He might have had this honor by His own right), He descended to human humiliation. For while He was still on earth, though He was truly God and Lord of all, He was thought no better than the rest of men by those who did not know His glory. Indeed, He was struck, spat upon, and crucified, and underwent the ridicule of the impious Jews, who dared to say, If You are the Son of God, come down now from the cross, and we will believe You. And when after He had fulfilled the mystery of our redemption, He ascended to God the Father in the heavens, when the time of His humiliation was already past and the period of His voluntary degradation accomplished, He showed Himself to be very God to the powers above. For heaven did not deny the Lord of all when He ascended, but the charge was given to the sentinels at the gates above that the Lord of Hosts was drawing near, although He was borne upward in the raiment of the flesh. And the Spirit was representing the opening of the gates when He said: Lift up the gates, you rulers, and be lifted up, you everlasting doors, and the King of Glory shall come in. The Lord strong and mighty, the Lord mighty in battle, the Lord of Hosts, He is the King of Glory. For the manifold wisdom of God which He purposed in Christ was made known to the principalities and the powers, as Paul says. For when He ascended to the Father, although the Father may be thought greater than the Son in this respect—that He remained in His everlasting home while the Son underwent voluntary humiliation and descended in the form of a servant and ascended up again to His own glory—the Son heard the words: Sit down on My right hand until I make Your enemies Your footstool. And it was so that He might not seem too presumptuous, and so that God the Father in the heavens would not seem to have made the Son sit on His right hand by His own will alone, that the Father Himself is introduced saying this: Sit on My right hand, as the Psalmist says. And no one with any sense will say that the Father has the second place of honor though He has the Son on His right hand, but will rather take what I have said into consideration. For it is not the Father, but rather the Son, on account of His voluntary degradation and suffering, who must be conceived as sitting on the right hand and having a place from which no inferiority could be inferred, since He might be numbered among inferior beings by those who cannot comprehend the mystery of His Incarnation. Therefore a place on the right hand of His Father, against whom no such charge can be brought, is allotted to the Son so that His equality may be maintained.

You have the outline of the speculation so far as concerns Christ's human nature. Let us therefore, illuminating as it were with varied tints our sketch of the power of the mystery of Christ, clearly show the absolute truth. For the Only-begotten, being in the form of God the Father, and in equality with the Spirit, counted it not a prize to be on an equality with God, and through His love towards us emptied Himself of His glory, taking the form of a servant, and underwent this that He might direct us all to perfect knowledge of virtue, so as to prepare us by the incomparable brightness of His miracles to behold the power, and glory, and exceeding might that is inherent in the Divine Nature. For so He might have induced those who have fallen into the depths of ignorance to recover knowledge once more, and no longer to worship the creature beyond the Creator, but to figure to themselves the One true and living God. And the Only-begotten has aided us in other ways by His incarnation, for He destroyed the power of death, and loosed the bonds of sin, and granted us to tread upon serpents and scorpions, and over all the power of the enemy. It was then, and with great reason, sweet and pleasant beyond all description to ourselves and the holy disciples, to have continual converse with Christ the Giver of such blessings to us, and to be ever present with Him and in His company. But it was clearly not to His advantage, so long a time to choose to abide in the guise of humility, which He had taken for our advantage, through His love to us, as we just now said: rather was He bound, when His dispensation towards us had been already suitably accomplished, to ascend to His own glory, and, with the flesh that He had taken for our sake, to hasten back to equality with God the Father, which thinking it not robbery to do (for He might have had this honour in His own right), He descended to human humiliation. For while He was yet upon the earth, though He was truly God and Lord of all, He was thought no better than the rest of men, by those who knew not His glory. Nay, more, He was smitten, and spat upon, and crucified, and underwent the ridicule of the impious Jews, who dared to say, If Thou art the Son of God, come down now from the cross, and we will believe Thee. And when after He had fulfilled the mystery of our redemption, He ascended to God the Father in the heavens, when the time of His humiliation was already past, and the period of His voluntary degradation accomplished, He showed Himself very God to the powers above. For heaven did not deny the Lord of all when He ascended, but the charge was given to the sentinels at the gates above, that the Lord of Hosts was drawing nigh, although He was borne upward in the raiment of the flesh; and the Spirit was representing the opening of the gates, when He said: Lift up the gates ye rulers, and be lifted up ye everlasting doors, and the King of Glory shall come in. The Lord strong and mighty, the Lord mighty in battle, the Lord of Hosts, He is the King of Glory. For the manifold wisdom of God which He purposed in Christ was known unto the principalities and the powers, as Paul says. For when He ascended to the Father, although He may be thought greater than the Son in this respect, that He remained in His everlasting home, while the Son underwent voluntary humiliation, and descended in the form of a servant, and ascended up again to His own glory, and heard the words: Sit down on My right hand until I make Thine enemies Thy footstool. And it was to the intent that He might not seem too presumptuous, and that God the Father in the heavens had not of His own will made the Son sit on His right hand, the Father Himself is introduced saying this: Sit Thou on My right hand, the Psalmist says this. And no one with any sense will say that the Father has the second place of honour though He has the Son on His right hand, but will rather take what I have said into consideration. For it is not the Father, but rather the Son, on account of His voluntary degradation and suffering, Who must be conceived as sitting on the right hand, and having a place from which no inferiority could be inferred, as He might be numbered among inferior beings by those who cannot comprehend the mystery of His Incarnation. Therefore a place on the right hand of His Father, against Whom no such charge can be brought, is allotted to the Son that His equality may be maintained.

We have done well to introduce these explanations now, since they are closely connected with the present subject. Now taking up again and unfolding from the beginning the whole purpose of our discussion, I proceed to say that continual conversation with our Savior Christ is sweet and acceptable and pleasant to us, even though for our sake He has emptied Himself of His glory, as has been written, and taken the form of a servant and the dishonor of man's nature. For what is man's nature compared with God? The Incarnation was not to the advantage of the Son, but rather ascending to His Father benefited Him more, and recovering His own glory and power and divine honor in the sight of all, no longer obscured. For He sat on the right hand by the will of His Father. For He loves Him as His own Offspring and the fruit of His ousia, and therefore He says, If you loved Me, you would have rejoiced because I go to the Father, for the Father is greater than I. Surely it was a proof of His Father's love towards Him that He did not sorrow over His apparent abandonment and the voluntary absence that He had taken on Himself, but rather took into consideration that He went to the glory befitting Him, and His due, and to His ancient honor, that is the Godhead made manifest. Moreover, the Psalmist, though he speaks mysteries by the Spirit, says, Clap your hands, all you people. Then he explained the occasion of the festival and introduced the Ascension of the Savior into heaven, saying, God is gone up with a shout, the Lord with the sound of a trumpet, meaning by the shout and the trumpet the piercing and clear voice of the Spirit, when He commanded the powers above to open the gates and named Him Lord of Hosts, as we said just now. On the same occasion moreover, we shall find the choir of the Saints rejoicing with great joy of heart. Then too he said in one place, The Lord reigns, let the earth rejoice, and in another, The Lord reigns: the Lord has put on glorious apparel, the Lord has put on and girded Himself with might. For He who was with us as a man before His resurrection from the dead, when He ascended to His Father in the heavens, then put on His own glorious apparel and girded Himself with the might that was His from the beginning, for He sat and reigns with the Father. Then it is right and proper that those who love Him should rejoice because He has gone to His Father in the heavens to take upon Him His own glory and to reign again with Him as at the beginning. And He says that He is greater, not because He sat down on the right hand as God, but as He was still with us, that is, in human form. For as He still wore the appearance of a servant, and the time had not yet come that He should be restored, He calls God the Father greater. Moreover, when He endured the precious cross for us, the Jews brought Him vinegar and gall when He was thirsty, and when He drank, He said, It is finished. For already the time of His humiliation was fulfilled, and He was crucified as man. He had overcome the power of death, not as man but rather as God, I say by the working of His power and the glory and might of His conquest, not according to the flesh. The Father then is greater since the Son was still a servant and in the world, as He says that He is God of Himself and adds this attribute to His human form. For if we believe that He degraded and humbled Himself, will it not be obvious to all that He descended from superiority to an inferiority, and rather from equality with the Father to the reverse? The Father underwent nothing of this and He remained where He was at the beginning. He is greater therefore than He who chose inferiority by His own dispensation and remained in such a state until He was restored to His ancient condition, I mean His own and natural glory in which He was at the beginning. We may rightly judge that His equality with the Father, which while He might have had it uninterruptedly He did not consider robbery to take for our sake, is His own and natural position.

We have done well to introduce these explanations now, which have an intimate connexion with the present subject. Now taking up again and unfolding from the beginning the whole purpose of our disquisition, I proceed to say that continual converse with our Saviour Christ is sweet and acceptable and pleasant to us, although for our sake He has emptied Himself of His glory, as has been written, and taken the form of a servant and the dishonour of man's nature. For what is man's nature as compared with God! Nor was the Incarnation to the advantage of the Son, but to ascend to His Father profited Him more, and to recover His own glory and power and Divine honour in the sight of all, and no longer obscured. For He sat on the right hand by the will of His Father. For He loves Him as His own Offspring and the fruit of His Substance, and therefore He says, If ye loved Me, ye would have rejoiced because I go unto the Father: for the Father is greater than I. Surely it was a proof of His Father's love towards Him that He did not sorrow over His seeming abandonment and the compulsory absence that He had taken on Himself, but rather took into consideration that He went to the glory befitting Him, and His due, and to His ancient honour, that is the Godhead manifest. Nay more, the Psalmist, though he speaks mysteries by the Spirit, says, Clap your hands, all ye people: then he explained the occasion of the festival, and introduced the Ascension of the Saviour into heaven, saying, God is gone up with a shout, the Lord with the sound of a trump: meaning by the shout and the trump the piercing and clear voice of the Spirit, when He bade the powers above open the gates, and named Him Lord of Hosts, as we said just now. On the same occasion moreover, we shall find the choir of the Saints rejoicing with great joy of heart. Then too he said in one place, The Lord reigneth, let the earth rejoice; and in another, The Lord reigneth: the Lord hath put on glorious apparel, the Lord hath put on and girded Himself with might. For He that was with us as a man before His resurrection from the dead, when He ascended to His Father in the heavens, then put on His own glorious apparel, and girded Himself with the might that was His from the beginning, for He sat and reigneth with the Father. Then it is right and meet that those who love Him should rejoice because He has gone to His Father in the heavens, to take upon Him His own glory, and to reign again with Him as at the beginning. And He says that He is greater, not because He sat down on the right hand as God, but as He was still with us, that is, in human shape. For as He still wore the guise of a servant, and the time had not yet come that He should be reinstated, He calls God the Father greater. Moreover, when He endured the precious cross for us, the Jews brought Him vinegar and gall when He was athirst, and when He drank, He said, It is finished. For already the time of His humiliation was fulfilled, and He was crucified as man. He had overcome the power of death, not as man but rather as God, I say by the working of His power and the glory and might of His conquest, not according to the flesh. The Father then is greater since the Son was still a servant and in the world, as He says that He is God of Himself, and adds this attribute to His human form. For if we believe that He degraded and humbled Himself, will it not be obvious to all that He descended from superiority to an inferiority, and rather from equality with the Father to the reverse. The Father underwent nothing of this, and He abode where He was at the beginning. He is greater therefore than He that chose inferiority by His own dispensation, and remained in such a state until He was restored to His ancient condition, I mean His own and natural glory in which He was at the beginning. We may rightly judge that His equality with the Father, which while He might have had it uninterruptedly He did not consider robbery to take for our sake, is His own and natural position.

We have already spoken at length about the equality of the Son with God the Father in previous books, so it may be appropriate to proceed by explaining everything in order, setting aside lengthy discussions on this subject for now. A certain slow-minded heretic, having received from the Jews some supposed wonderful knowledge of the holy scriptures and attempting to interpret the verse before us, has written down intolerable blasphemies against the Only-begotten. I considered it a sign of weakness and very unsuitable for me to calmly pass over these things and dismiss in silence the terrible madness of this man I'm referring to. I think we should therefore confront him in argument and show that his words are groundless and mere old wives' tales, completely lacking in sense and the quibbles of twisted logic. Concerning this same passage, I will read to you what he has dared to write when giving his interpretation of the text: "When He called His Father greater than Himself, He not only showed His own humility but also refuted the heresy of those who claim that His nature is twofold." And having thus demolished the opinion of Sabellius, he makes what he thinks is a fierce and forceful attack on those who put the Son on equal footing with the Father in these words: "Some have reached such a level of madness that they cannot bear to say at all that the Father is superior to the divinity of the Only-begotten, but only that the Father seems to surpass Him when compared with Him in reference to the Incarnation, though they are not even able to view them together in this way; and things different in kind can in no way be compared. For no one would ever say that man is wiser than a beast, or that a horse runs faster than a tortoise; but rather that one man has more reason than another, and that one horse has greater speed than another. Since then only things belonging to the same class can be compared with each other, we must admit that the Father is greater even than the divinity of the Son. For those who fall into the opposite error of making a comparison with reference to the Incarnation, as far as they are able, diminish the honor of the Father."

And as we have spoken at length about the equality of the Son with God the Father in previous books, it may well be fitting to proceed to illustrate all things in order, leaving long discussions on the subject for the present. And since a certain dull-witted heretic, receiving from the Jews some marvellous knowledge of the holy writings, and attempting to explain the verse we have before us, has committed to writing intolerable blasphemies against the Only-begotten, I deemed it a mark of feebleness, and very unbecoming to myself, calmly to pass them by, and to dismiss in silence the awful madness of the man to whom I allude. I think then we ought to encounter him in argument, and show that his words are baseless and old wives' fables, and wholly devoid of sense, and the quibbles of a perverted logic. And with reference to the same passage, I will read over to you what he has dared to write when giving the view he took of the text: "When He called His Father greater than Himself, He not only displayed His own humility but also refuted the heresy of those who maintain that His nature is twofold." And having thus shattered the opinion of Sabellius, he makes a furious and vigorous onslaught, as he thinks, on those who put the Son on an equality with the Father in these words: "Some have reached such a pitch of madness that they cannot at all endure to say that the Father is superior to the divinity of the Only-begotten, but only that the Father seems to surpass Him when compared with Him in reference to the Incarnation, though they are not even able to look at them together in this aspect; and things different in kind can in no way be compared. For no one would ever say that man is wiser than a beast, or that a horse runs faster than a tortoise; but that one man has more reason than another, and that one horse has greater speed than another. Since then only things belonging to the same class are capable of comparison with each other, we must admit that the Father is greater even than the divinity of the Son. For those who fall into the contrary error of drawing a comparison with reference to the Incarnation, so far as in them lies, lessen the honour of the Father."

These are his childish rantings. We must take care to show that he doesn't even realize he contradicts himself. For he admits that the Son maintains proper humility when He says, "The Father is greater than I," and I'm amazed that he didn't also consider this carefully. What on earth prompted him to engage in theology, even though a wise person wouldn't dismiss the importance of knowing the right time to speak or act? What need was there for such an untimely discussion of the Divine Nature with His disciples in their distress, when He was about to leave the world and go to God the Father? What kind of comfort could this thought possibly bring them? And why doesn't He simply rebuke them, saying, "If you loved Me, you would rejoice that I go to the Father, because the Father is greater than I"? Tell me, did He think that this would comfort the disciples or relieve the sorrow they felt from their love of God—that He was going to the Father who was greater than Himself? Yet when Philip asked Him and said, "Lord, show us the Father, and it is enough for us," then indeed, and very appropriately, since the occasion for theological teaching had come, He showed that the Father was in Him and He Himself in the Father, and that He was in no way inferior to Him but distinguished by His perfect equality, when He said: "Have I been with you so long, and you still don't know Me, Philip? He who has seen Me has seen the Father. Don't you believe that I am in the Father and the Father in Me? I and the Father are one." There indeed, very appropriately, He develops His teaching on this matter, and it is worthy of admiration. But here, how is the reference appropriate? Or what interpretation could it have other than His desire to ease His disciples' grief and to provide them, as it were, with a medicine of consolation, telling them to rejoice because He "goes to the Father"? Isn't it obvious to anyone, however slow-witted they may be, from the very circumstances themselves, that since He was hurrying to return to His own glory with the Father, He told those who loved Him to rejoice at this, devising this excellent means of consolation for them along with everything else?

Such are his puerile babblings. And we must take care to show that he does not even know that he is inconsistent with himself. For he admits that the Son maintains becoming humility, when He says, The Father is greater than I; and I marvel that he did not also lay this to heart. For whatever was it which induced him to meddle with theology, although one would not make of no account the knowledge of the fitting time to speak or act if one were wise? What need was there then of such unseasonable discussion of the Divine Nature to His disciples in their agony, when He was about to depart from the world to God the Father? For what kind of consolation could this consideration bring to them? And why does not He merely rebuke them, saying, "If you loved Me, you would rejoice that I go to the Father, because the Father is greater than I?" Tell me then, did He think that this tended to solace the disciples, or to rid them of the sorrow they felt from their love of God, that He was going to the Father Who was greater than Himself? Although when Philip asked Him and said, Lord, show us the Father, and it sufficeth us, then indeed, and very opportunely, as the occasion for theological teaching had arrived, He showed that the Father was in Him, and He Himself in the Father, and that He was in no way inferior to Him, but distinguished by His perfect equality, when He said: Have I been so long time with you, and dost thou not know Me, Philip? He that hath seen Me hath seen the Father. Believest thou not that I am in the Father, and the Father in Me? I and the Father are one. Then indeed, very opportunely, He unravels His discourse thereupon, and it is worthy of admiration. But here, how is the reference opportune? Or what construction would it admit of other than His desire to allay His disciples' grief, and to furnish them, as it were, with a medicine of consolation bidding them rejoice because He "goes to the Father?" Is it not then obvious to any one, however dull-witted he may be, from the very state of the case, that since He was hastening to return to His own glory with the Father, He bade those who loved Him rejoice at this, devising this admirable means of consolation for them with the rest?

But I will now pass this by and will not place much emphasis on their deranged foolishness. Instead, I say that we ought to move on to the following considerations. For perhaps He thought that when comparing His Incarnate Nature with His Divine nature, they could not help but gain understanding from the inquiry, when we say that the Son was emptied of His glory when He became a Man. Is this not so? How could it be otherwise? But when speaking of His Divine glory in contrast with His role as a servant and His position of subjection, we say that the Son was inferior to the Father insofar as He was human; but that He was restored to His equality with the Father after His time here on earth, not given any new, added, or unfamiliar glory, but rather brought back to that state in which He existed from the beginning with the Father. And indeed, the inspired writer who teaches us about mysteries—I mean Paul—no longer attributes to Him the humiliation that belongs to man's condition after His resurrection from the dead and ascension into heaven, and exhorts us saying: Even though we have known Christ according to the flesh, yet now we know Him this way no longer. And of himself again: Paul, an apostle of Jesus Christ, not from men, neither through man, but through Jesus Christ. And yet, why is it that when He says that at His second coming to us He will transform the body of our humiliation so that it may be conformed to the body of His glory, he now denies it, saying: Not from men, neither through man, although he was destined to be an apostle by Jesus Christ? But how is it that he says he knew Him not in the flesh? Did he then, tell me, deny the Master who bought him? God forbid, for he is right-minded. For when the period of the actual humiliation or degradation of the Only-begotten had been accomplished and come to an end, He hastens to proclaim Himself and to gain recognition, not in the character which He presented when emptied of His glory, but in His natural attributes as God. For once it had been known and acknowledged that He was human, He was obligated to teach believers in Him that He was also God by nature; and for this reason He chooses to speak of His divinity rather than anything else.

But I will now pass this by, and will not lay much stress on their demented folly. But I say that we ought rather to go on to the following considerations. For He thought perhaps when comparing His Incarnate Nature with His Divine, they could not help making profit out of the inquiry, when we say that the Son was emptied of His glory when He became a Man. Is it not so? How could it be otherwise? But speaking of His Divine glory, in contrast with His place as a servant, and His position of subjection, we say that the Son was inferior to the Father, in so far as He was human; but that He was reinstated into His equality with the Father after His sojourn here, not endued with any new, or adventitious, or unaccustomed glory, but rather restored to that state in which He was at the beginning with the Father. And indeed, the inspired writer who initiates us into mysteries, I mean Paul, no longer attributing to Him the humiliation belonging to man's estate after His resurrection from the dead and ascension into heaven, exhorts us saying: Even though we have known Christ after the flesh, yet now we know Him so no more. And of himself again: Paul, an apostle of Jesus Christ, not from men, neither through man, but through Jesus Christ. And yet, why is it that when He says that on His second coming to us He will change the body of our humiliation, that it may be conformed to the body of His glory, he now denies it, saying: Not from men, neither through man, although destined to be an apostle by Jesus Christ? But how is it that he says he knew Him not in the flesh? Did he then, tell me, deny the Master that bought him? God forbid; for he is rightminded. For when the period of the actual humiliation or degradation of the Only-begotten had been accomplished, and come to an end, He makes haste to proclaim Himself and to gain recognition, not in the character which He presented when emptied of His glory, but of His natural attributes of God. For when it had once been known and admitted that He was human, He was bound to instruct believers in Him that He was also God by nature; and for this reason He chooses to speak of His divinity, rather than anything else.

I'm amazed that the heretic we're discussing doesn't feel ashamed when he says, "Since only things belonging to the same class can properly be compared with each other, they must admit the Father is greater than the Divinity of the Son." He doesn't seem to realize that he has actually armed his own argument against himself. Let him answer this relevant question: What starting point works best for comparing things in the same class? Should we reasonably begin with what they are according to the common definition of their nature, or with the qualities that belong to each one, are lacking in each one, or exist or don't exist in each one? I'll give an example, using the very illustration he provided. If someone chooses to compare one man with another by looking at the single common definition of their essence, he would find no distinction. There is no difference between one man and another insofar as each is a rational animal, mortal, and capable of perception and knowledge, since all men share one and the same definition of their essence. Nor does one horse differ from another in its essential character as a horse. But one man differs from another in some particular kind of knowledge, like writing, and in various other ways. This doesn't affect the essence but clearly comes from an entirely different cause. Similarly, one horse excels another in speed, or is smaller or larger than another, but you'll find that superiority or inferiority in these respects lies outside the definition of their essence. Otherwise, things brought into comparison with each other couldn't have any distinctions made between them. If one man had a lesser or greater degree of the essential character of man, how could we even conceive of him or speak of him at all? Therefore, all things of the same type are uniform in their essential characters. But the difference lies in those attributes that either exist in them or lie outside them (when we view them as accidents). Since, then, according to his premise or statement—which I will now address—only things of like nature can be appropriately compared at all, he must begin by admitting that the Son is of the same class as the Father, that is, of the same ousia. For this is how you will have the same class in view, since he proved that man can be compared with man, and horse with horse. Then let him go on and tell us the reason why, when the Son is compared with God the Father as being of the same class, He has any kind of inferiority to Him, and where we will find it, when things of the same class share one and the same definition of their essence. In the case of the essence of a class, its definition is not complete in some cases and incomplete in others, but is one and the same for all. But we may say that any accident can have a separate cause and attach to a thing in a different way.

And I marvel that the heretic of whom we are speaking does not blush when he says that "as only things which belong to the same class admit of comparison with each other, they must confess the Father is greater than the Divinity of the Son." For he does not perceive, it seems, that he has armed his own argument against himself. For let him answer us this pertinent inquiry: From what starting point can comparisons of things of the same class best proceed? Can we reasonably start with what they are, according to the common definition of their nature, or with the qualities which belong to, or are deficient in each, or inhere or do not inhere in each? And I will give an example, and will select that which he gave to us by way of illustration. If any one choose to compare one man with another, looking to the one common definition of their essence, he would find no distinction; for there is no difference between man and man, so far as each is a thinking animal, mortal, and capable of sense and knowledge, as in all men there is one and the same definition of their essence. Nor does one horse differ from another in its essential character as a horse; but one man differs from another in some special sort of knowledge, as writing, and in divers other ways. This does not affect the essence, but clearly proceeds from quite another cause. So also one horse excels another in speed, or is smaller or larger than another; but you will find that superiority or inferiority in these respects lies outside the definition of their essence, otherwise things brought into mutual comparison could have no distinctions made between them. For if one man had a less or greater degree of the essential character of man, how could we conceive or speak of him at all? Then all things of the same type in their essential characters are uniform. But the difference lies in those attributes which either inhere in them, or which lie outside (viewing them in the light of accidents). Since then, according to his premise or statement, which I will proceed to deal with, only things of like nature admit of comparison at all appropriately, he must start by admitting that the Son is of the same class as the Father, that is, of the same Essence. For so you will have the same class in view; for he proved that man might be compared with man, and horse with horse. Then let him go on to tell us the reason why, when the Son is compared with God the Father as being of the same class He has any kind of inferiority to Him, and where we shall find it, when one and the same definition of their essence belongs to things of the same class? For in the case of the essence of a class, its definition is not perfect in some cases and imperfect in others, but is one and the same for all. But we may say that any accident may have a separate cause and accrue to a thing in a different manner.

In order to make what I have said completely clear, I will present the illustration I gave at the beginning. No person differs from another in their essential character as human; but one person is pious and another wicked; and one is weak and disabled, while another is healthy and strong; and one is contemptible and another good. But when someone carefully investigates the reasons for these distinctions, he will not trace them to their common definition of essence, but rather attributes the causes to diseases of mind or body. Therefore, since there is one definition of Godhead for both the Father and the Son in thought and reality (otherwise one could not help but go astray), because they are compared as belonging to the same class—and I will use his words for the sake of the argument—let these deluded people tell us what they think paved the way for the inferiority of the Son to God the Father. Was it disease, or laziness, and those things which are known to affect created beings? Who would be so insane and such a slave to contradictions as to even listen to such blasphemy? Therefore, since He is of the same class as the living God, He Himself is also clearly by nature God—for He is brought into comparison with the Father, and nothing can prevent His having a similar state with His Father—how is He inferior?

In order to make what I have said quite clear, I will set before you the illustration I gave at the outset. No man differs from another in his essential character as man; but one man is pious and another wicked; and one is weak and maimed, while another is healthy and strong; and one is vile and another good. But when a man accurately investigates the reasons for these distinctions, he will not trace them to their common definition of the essence, but rather attributes the causes to diseases of mind or body. As then, there is one definition of Godhead for the Father and the Son both in conception and reality (otherwise one could not but go astray), for They are compared as belonging to the same class, and I will use his words for the purpose of the argument—-let these deluded men tell us what they think it was that paved the way for the inferiority of the Son to God the Father; was it disease, or indolence, and those things which are known to affect created beings'? Who would be so mad and such a slave of contradictions as even to lend an ear to such blasphemy? When then, being (as He is), of the same class as the living God, He Himself also is manifestly by nature God—-for He is brought into comparison with the Father: and nothing can hinder His having a like state with His Father—-how is He inferior?

Since this opponent of the truth has given a detailed mass of contradictions regarding this text, and has not hesitated to claim that "the Father is greater than the Godhead of the Son," let us make a brief defense of the Incarnation and separate it in our argument from the matter we are discussing. Then let us compare the Divinity of the Son with that of the Father according to their definition. But first let us ask this person who dares to say this whether he thinks that God, when He is God, is so by physis, or is something else but is honored with the title of Divinity—since there are many who are called gods and lords, both in heaven and on earth. If he claims that the Son has been honored with the mere title of Divinity but is not by physis really what He is said to be, we who are right-minded will oppose him and openly declare: "Sir, if He is not really God, then we worship the creature rather than the Creator, and not only we who live on this earth, but also the multitude of holy angels. We would also be accusing every saint who has spoken of Him as the real and true God, and most of all we would be charging St. John, who said of Him: 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 His true Son Jesus Christ: this is the true God, and eternal life." But if, rejecting all inspired writings, he confesses that He is really God and holds this view, yet still suggests the doctrine that even so He falls below the Father's dignity in some way, has he not introduced to us a new God, completely separated from His natural connection with the Father, and conceived of as having a separate existence and not existing in the ousia of God the Father? But I think this is obvious to everyone. For if nothing is thought of as being greater or less than itself, but as greater than what is less and less than what is greater, must he not be forced to admit that there are two true and real Gods, so that one is considered greater and the other less? So the faith of the Church is completely destroyed and overturned by their doctrine, for we will have not one God but two. Whose temples then are we according to the Scriptures? Surely His who established His Spirit in our hearts. When we find in the Holy Writings that the Spirit is spoken of as belonging not only to the Father but also to the Son, what are we to conclude, and what view must we take? Which of the two should we reject and call the other God? But if we admit a duality of Gods, one less and the other greater, we will say that both dwell in our hearts by separate Spirits, and we will be found to be temples of more than one God, and there will be two Spirits dwelling in us, a greater and a less, corresponding to the physis of those who gave them. For who could tolerate such ravings, and who cannot see that their doctrine is absurd and ridiculous after considering the view I have just set forth? But perhaps, if he is forced to admit that there is a duality of Gods by physis, one greater and the other less, he will turn to that doctrine that keeps appearing in his writings—I mean, he will say that the Son has a separate physis, though He is not wholly lacking in the physis of a created being, yet neither does He completely reject the Divinity of God the Father. For those who do not hesitate to say plainly that He is a creature take refuge in refined language, trying to cover over their profanity. When we say that the Son has such a physis as not to be wholly God, nor yet to fall entirely into the category of creatures, but that He holds an intermediate place, so as to fall beneath the dignity of God the Father yet to exceed created beings in glory, we will say first of all that there is no authority to make us accept the doctrine they choose to propose. For either let them prove their case to us from the holy and inspired writings, or, confessing they have no warrant for their private opinion, let them be ashamed for establishing definitions in matters of faith from their own private judgment.

Since, then, this adversary of the truth has given in detail a mass of contradictions, with reference to the text, and has not hesitated to affirm that "the Father is greater than the Godhead of the Son," let us then, after having made a brief defence of the Incarnation, and separated it in our demonstration from the consideration of the matter under discussion, compare the Divinity of the Son with that of the Father, according to Their definition; but let us previously inquire of him who dares to say this, whether he thinks that God, when He is God, is so by nature, or something else besides, but honoured with the appellation of Divinity, as there are many so that are called gods and lords in heaven, and many on earth. When then he asserts that the Son has been honoured by the bare appellation of Divinity, but that He is not by nature really that which He is said to be, we who are rightminded will encounter him, and openly exclaim, "My good Sir, if He is not really God, we shall worship the creature in preference to the Creator, and not only we who inhabit this earthly sphere, but also the multitude of holy angels; and we shall also accuse every Saint who has spoken of Him as the real and true God, and most of all we charge S. John, who said of Him: 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 His true Son Jesus Christ: this is the true God, and eternal life." But if, rejecting all inspired writings alike, he confess that He is really God, and be so minded and still suggest the doctrine that even so He falls below the Father's dignity in some respect, has he not introduced to us a new God, wholly dissevered from His natural connexion with the Father, and conceived of as having a separate existence and not inhering in the substance of God the Father? But I think the matter is obvious to every one. For if nothing is conceived of as being greater or less than itself, but as greater than anything which is less, and less than anything which is greater, must he not perforce admit that there are two true and real Gods, so that one is thought the greater, and the other the less. So the faith of the Church is wholly destroyed and overturned by their doctrine, for we shall have not one God but two. Whose temples then are we according to the Scriptures? Surely His Who established His Spirit in our hearts. When then we find in the Holy Writings the Spirit spoken of as not of the Father only but also of the Son, what are we to infer, and what view must we take? Which of the two reject and call the other God? If, however, we are to admit a duality of Gods, one less and the other greater, we shall say that both abide in our hearts by separate Spirits, and we shall be found temples of more than one God, and there are two Spirits dwelling in us, a greater and a less, corresponding to the nature of those who gave them. For who could tolerate such ravings, and who cannot see that their doctrine is absurd and ridiculous, after he has considered the view I have just set forth? But, perhaps, if he is forced to admit that there is a duality of Gods by nature, one the greater and the other the less, he will proceed to that doctrine that is always recurring in his writings; I mean, he will say that the Son has a separate nature—-though He is not wholly devoid of the nature of a created being, yet neither does He wholly decline from the Divinity of God the Father. For those who do not scruple to say plainly that He is a creature take refuge in refinements of language, trying as it were to gloss over their profanity. When then we say that the Son has such a nature as not to be wholly God, nor yet to fall entirely into the category of creatures, but that He holds an intermediate place, so as to fall beneath the dignity of God the Father, and yet to exceed created beings in glory, we will say first of all, that there is no authority to induce us to lay down the doctrine they choose to propound. For either let them satisfy us from the holy and inspired writings, or confessing they have no voucher for their private opinion, blush for laying down definitions in matters of faith from their own private judgment.

But since they rashly decided to say this in their foolishness, I will address the view they have put forward, and I will say once more that if only things of the same class can properly be compared with one another—and the Son has demonstrated that He may properly be compared with God the Father in the clearest language, "The Father is greater than I"—then must not the Father be understood as having the same nature you attribute to the Son? What follows from this? Your entire argument collapses. For as long as you maintain that the Father is greater than the Son, but that a created being is less according to you, the nature of the Only-begotten falls somewhere between the two. And when the nature of the Father is reduced to that of the Son, one of the extremes is eliminated, since there is no longer anything above and superior to the Son. And if, as he says, He is compared with the Father as being one of the same class, must not the definition of Their ousia be one and the same for both? And if you hesitate to admit that the Son is of the same ousia with the Father, but instead place Him in a position of inferiority, and lower the glory of the Father to that of a being whom you consider less than and inferior to Him, do you not see that blasphemy is springing up like a thorn? Does not a root of bitterness springing up fester in the hearts of those who think this way? Why then do you abandon the straight path of truth and plunge into such absurd arguments? Grant then to the Only-begotten in your thinking an equality with God the Father. For in this way there will be One God, worshiped and glorified in the holy and consubstantial Trinity, both by us and by the holy angels.

But since it occurred to them to say this in their rash folly, I will proceed to the view they have propounded, and I will say once more that if only things of the same class are properly capable of mutual comparison,—-and the Son has proved that He may properly be compared with God the Father in the plainest language, The Father is greater than I, —-must not then the Father be conceived of as having the same nature you attribute to the Son? What follows then? Your whole speculation is upset. For so long as you maintain that the Father is greater than the Son, but a created being is less according to you, the nature of the Only-begotten lies between the two. And when the nature of the Father is lessened to that of the Son, one of the extremes is left out, as there is no longer anything above and superior to the Son. And if, as he says, He is compared with the Father as being one of the same class, must not the definition of Their Essence be one and the same for both? And if you scruple to admit that the Son is of the same Essence with the Father, but rather put Him in a position of inferiority, and debase the glory of the Father to that of a being whom you reckon less than and inferior to Him, do you not see blasphemy springing up like a thorn? Does not then a root of bitterness springing up rankle in the heart of those thus minded? Why then do you leave the straight path of truth, and launch into such absurd discussions? Grant then to the Only-begotten in your thoughts an equality with God the Father. For thus there will be One God, worshipped and glorified in the holy and consubstantial Trinity, both by us and by the holy angels.

A prophecy about the future is clearly a reliable guarantee of what the future holds for us. Christ therefore strengthens the hearts of His disciples and seems to instill in them a firm conviction that He is truly ascending to God the Father in the heavens, to reign with Him and share His throne as God, and as God truly begotten from Him. For He says, do not compare My departure, which is according to the flesh and visible to sight (for I will be with you as God forever), with the departure of the holy prophets. For they, as they left the earth and paid the debt of nature, were brought low and died according to the law of human creatures. But I, Who am the true God, am not measured by the same standard as My creatures who await the time of the resurrection. For I live forever, and I am the True Life. And I will send the Comforter, and I will also grant you My peace, and I will not lie. But so that when you receive the promise and are illumined by the grace of the Holy Spirit, you may confirm the truth of My words, remembering what I have said in the light of experience, and so that you may have the firm conviction that I live and reign with the Father, I have foretold and spoken this to you. The fulfillment of the promise will then confirm the truth of My words. For if I am not the Life, He says, and if I am not enthroned with God the Father, how can I Myself grant Divine and spiritual graces? And I will bestow them as I have promised, and I will bring to you the Spirit and peace. Is it not then beyond dispute that I am the Life, and that I reign with the Father? For it is not the act of one who is dead, or powerless to illumine with Divine graces those who love him, but it is the act of One Who is living and powerful and Who reigns forever. Christ therefore has by this means taught us that He made no empty prophecy of the future. For He says that He made this discourse so that they might have their faith in Him confirmed when they came to think upon and reflect on His promises after they had experienced His grace.

A prophecy of the future is manifestly a sure pledge of what the future has in store for us. Christ confirms therefore the heart of His disciples, and seems to inspire in them a firm conviction that He is really ascending to God the Father in the heavens, to reign with Him and share His throne as God, and as God really begotten of Him. For do not, He says, set My departure, which is according to the flesh and an object of sight (for I will be with you as God for ever), on a level with that of the holy prophets. For they, as they passed from the earth and paid the debt of nature, were brought low, and died according to the law of human creatures. But I, Who am the true God, am not measured by the same standard as My creatures awaiting the time of the resurrection. For I live for ever, and I am the True Life. And I will send the Comforter, and I will grant you My peace also, and will not lie; but to the intent that, when you: receive the promise and are illumined by the grace of the Holy Spirit, you may ratify the truth of My words, recollecting what I have said in the light of experience, and to the intent that you may have the firm conviction that I live and reign with the Father, I have foretold and spoken this to you. The fulfilment of the promise will then confirm the truth of My words. For if I be not the Life, He says, and if I be not enthroned with God the Father, how can I Myself vouchsafe Divine and spiritual graces? And I will bestow them as I have promised, and I will bring to you the Spirit and peace. Is it not then beyond dispute that I am the Life, and that I reign with the Father. For it is not the act of one who is dead, or powerless to illumine with Divine graces those who love him, but it is the act of One Who is living and powerful and Who reigns for ever. Christ therefore has hereby taught us that He made no empty prophecy of the future. For He says that He made this discourse that they might have their faith in Him confirmed, when they came to think upon and reflect on His promises, after they had experienced His grace.

I will no longer speak much with you, for the ruler of the world is coming, and he has nothing in Me. But I do this so that the world may know that I love the Father—as the Father gave Me commandment, so I do.

30, 31 I will no more speak much with you, for the prince of the world cometh: and he hath nothing in Me; but that the world may know that I love the Father, as the Father gave Me commandment even so I do.

Now when the wicked Jews were already at hand, with the group of soldiers they brought and their leader who had also promised to betray Him, and were ready to seize Him and carry Him away shortly to His sufferings on the cross, and before the Crucifixion, He declared that He would end His conversation with them. For, He says, the time is short and already past. And now that the bloodthirsty spirit of the Jews has reached its peak against Me and is already showing itself at the gates, the time for speaking with you is over, and the period of My passion has arrived. But He says, The prince of this world has nothing in Me. And I will die very gladly and undergo death to save the world, and through reverence for My Father and love toward Him willingly face inconceivable suffering, so that I may fulfill His will. The point of what He says here is very clear, and compressing His words into briefer form we say: Adam, the founder of our race, suffered death under a divine curse for breaking the commandment given to him, accused by himself and the devil. He indeed seems to have suffered for good reason, since the penalty of punishment justly pursues those who have sinned from laziness; but the second Adam, that is our Lord Jesus Christ, against whom no such charge can be brought at all, for He did no sin, nor was deceit found in His mouth, suffered for us, having of Himself no responsibility whatsoever for it, but through His sufferings procured a ransom for the world, because of His love for the Father, who longed for the salvation of the world. For it was truly the work of His love for the Father not to dismiss His decree and firm resolve, but to hurry to carry it out. And what was this decree? He willed that His own Son, though of like fashion with Himself and distinguished by His perfect equality with Him, should descend to such humiliation as to take the form of man for our sake, and not shrink from death to save the world. This the Son did through love of His Father, who is said to have commanded Him by His own power to suffer death in His fleshly nature, and to destroy the power of corruption, and to give life to the dead, and to restore them to their former state. Therefore He says that the time for speaking is short. For My suffering is drawing near, and the presumptuous plans of the Jews have burst into flame. I will suffer willingly, as for this purpose I have come.

Now when the impious Jews were already at hand, with the band of soldiers whom they brought, and their leader who also had promised to betray Him, and were ready to take Him and bear Him away in no long time to His sufferings upon the cross, and before the Crucifixion, He declared that He would break off His discourse with them. For, He says, the time is short and already past. And now that the bloodthirsty spirit of the Jews is at its height against Me, and shows itself already within the gates, the time for speech with you is past, and the period of My passion has arrived. But He says, The prince of this world hath nothing in Me. And I shall die very gladly, and undergo death to save the world, and through reverence to My Father and love towards Him willingly encounter inconceivable anguish, that I may fulfil His Will. The aim of what He says here is very plain, and compressing His words into smaller compass we say: Adam, the author of our race, underwent death by a Divine curse, through his breaking the commandment given to him, accused by himself and the devil. He indeed seems to have suffered for good reason, since the doom of punishment justly pursues those who have sinned from indolence; but the second Adam, that is our Lord Jesus Christ, Who can have no such charge brought against Him at all, for He did no sin, neither was guile found in His mouth, underwent His sufferings for us, having of Himself no responsibility whatever for them, but by His sufferings procured a ransom for the world, owing to His love for the Father, Who yearned for the salvation of the world. For it was truly the work of His love for the Father not to set at nought His decree and firm resolve, but to hasten to bring it into effect. And what was this decree? He willed that His own Son, though of like fashion with Himself and distinguished by His perfect equality with Him, should descend to such humiliation as to take the form of man for our sakes, and not shrink from death to save the world. This the Son did through love of His Father, Who is said to have ordered Him by His own power to suffer death in His fleshly nature, and to destroy the power of corruption, and to quicken the dead, and to restore them to their ancient state. Therefore He says that the time for speech is short. For My suffering is drawing nigh, and the presumptuous counsels of the Jews have burst into flame. I will suffer willingly, as for this cause I have come.

But the prince of this world comes and has nothing in Me—that is, I will not be convicted of sin, and the Jews will not be able to make their charge of drunkenness stick against Me. The devil has no part in Me, for vices are like his defining characteristics, and wickedness owes its origin to him. The truth of our Savior's words will be seen most clearly from what follows. For how did He sin, who knew no sin—the true and living God, who was completely incapable of turning aside from the path of righteousness? We can see this most clearly in the actual writings of the holy Evangelists. The very wise John records Pilate saying, "I find no crime in Him," and again, after placing the crown of thorns on Him, saying these words: "Look, I bring Him out to you so that you may know that I find no crime in Him." Matthew says that Pilate so detested the crime that he washed his hands before the Jews and said, "I am innocent of the blood of this righteous man." The same Evangelist shows us that when He was brought before the high priests themselves, "the chief priests and the whole council sought false witness against the Christ so that they might put Him to death, and they found none, though many false witnesses came." Still, though accusations were sought against Him through human agents, the devil used them as servants and instruments of his own malice, and it was he more than anyone else who sought to find sin in Him. It is therefore true that the devil had no part in Him—this devil whom Christ called prince of this world, speaking of the present time, not as though he were truly lord of it, but as a foreign invader who has gained through the law of conquest what does not belong to him. For through sin he subjected mankind to himself, and driving them away from God like sheep without a shepherd, he ruled over them though they were not his own. Therefore he was rightly cast out from the kingdom he had obtained in this way. For Christ has become King over us, and so He says: "Now shall the prince of this world be cast out, and I, if I be lifted up from the earth, will draw all men to Myself."

But the prince of this world cometh, and hath nothing in Me; that is, I shall not be convicted of sin, and the Jews will not be able to establish their charge of drunkenness against Me, the devil hath no part in Me, for vices are as it were his attributes, and wickedness owes its parentage to him. For the truth of our Saviour's words will be most clearly seen from what follows. For how did He sin, Who knew no sin, the true and living God, Who was wholly incapable of turning from the path of righteousness? And we shall see this most clearly by the actual writings of the holy Evangelists. For the most wise John has represented Pilate saying, I find no crime in Him; and again, after putting on Him the crown of thorns, as saying these words: Behold, I bring Him out to you, that ye may know that I find no crime in Him; and Matthew says that he so hated the crime, that he washed his hands before the Jews and said, I am innocent of the blood of this righteous man; and the same Evangelist points Him out to us, when He was brought into the presence of the high priests themselves, and says: Now the chief priests and the whole council sought false witness against the Christ, that they might put Him to death; and they found it not, though many false witnesses came. Still, though accusations were sought against Him by the agency of men, the devil used them as ministers and instruments of his own malice, and it was he more than any one else who sought to find sin in Him. It is then true that the devil had no part in Him, whom Christ called prince of this world, speaking of the present moment, not as though he were truly lord of it, but as a foreign intruder who has gained by the law of conquest what does not belong to him. For by sin he subjected mankind to himself, and driving them away from God as sheep who have no shepherd, he ruled over them though they were not his own. Therefore was he rightly cast out from the kingdom he had so obtained. For Christ has become King over us, and therefore He says: Now shall the prince of this world be east out; and I, if I be lifted up from the earth, will draw all men unto Myself.

The common and usual understanding of these words suggests that since the time had come for the madness of the Jews and the priceless Cross of our Savior was about to be set up, He was hurrying to leave with His holy disciples to that place where the band of men and officers found and arrested Him. This interpretation is reasonable. But there was probably another meaning being hinted at—I mean a spiritual and hidden meaning. For when He says these words, Arise, let us go hence, He means to show that for all of us there is an open way through Him and with Him to change from one state to another, and to escape from a worse condition to a better one. This is so that we may understand something like this: the passing from death to life, and from corruption to incorruption, through Him and with Him, as I just said, as if passing from one place to another. It is an excellent saying then, Arise, and let us go hence; or you may understand it in some other way. From now on we must be transformed from loving to think about earthly things to choosing to do God's will; and beyond this, to pass from slavery to the dignity of sonship; from earth to the city above; from sin to righteousness—the righteousness I mean that comes through faith in Christ; from the impurity of human physis to sanctification by the Spirit; from dishonor to honor; from ignorance to knowledge; and from cowardice and timidity to endurance in goodness.

The common and usual acceptation of the words before us suggests the thought, that as the period of the madness of the Jews had come, and the priceless Cross of our Saviour was well-nigh set up, He was hastening to depart with His holy disciples, to that place in which the band of men and officers found and took Him. And the thought is a plausible one. But probably there was another meaning hinted at; I mean a spiritual and hidden meaning. For when He says the words, Arise, let us go hence, He means to signify that to all of us there lies open by Him and with Him a change from one state to another, and a refuge from a worse condition in a better; in order that we may realise some such conception as this,—-the passing from death unto life, and from corruption into incorruption, by Him and with Him, as I just said, as passing from one place into another. It is a fine saying then, Arise, and let us go hence; or you may interpret it to yourselves in some other way. From henceforth we are bound to be transformed from loving to think on earthly things into choosing the will to do God's pleasure; and besides this, to pass from slavery into the dignity of sonship; from earth into the city above; from sin to righteousness,—-the righteousness I mean that is due to faith in Christ; from the impurity of man's nature to the sanctification by the Spirit; from dishonour to honour; from ignorance to knowledge; and from cowardice and faintheartedness to endurance in goodness.

Focusing then on our transgressions and representing them, so to speak, on earth in the place where He stood, He says, "Arise, and let us go hence." For if this meaning was part of what He intended to say, and He means to show His connection with us, there is no harm at all in understanding it this way, since it was natural for Him to speak like this. Furthermore, in other places you will find Him saying to His own disciples: "We must work the works of Him That sent us, while it is day; the night cometh, when no man can work." Do you hear how He includes Himself together with us in the responsibility of doing work, even though He is not under the same necessity of working that we are? And this way of speaking is common among us, and we find it among ourselves as well. The inspired Paul, when he rebuked the Corinthians, used this expression, urging them with these words: "Now these things, my brethren, I have in a figure transferred to myself and Apollos; that in us ye might learn not to think beyond the things which are written." And there is no question that we have—not an elder, nor an angel, but the Lord of all Himself—to point out the way to all that is good and to turn us from our old lusts to better things, even though He was not subject to our weaknesses. For we have been ransomed not by ourselves, nor by any other creature, but by Christ Himself our Saviour. Therefore, when escaping, as it were, with us and in our company from the wickedness of the world, He says, "Arise, let us go hence." He speaks these words not as being subject to it as we are, or bound by human weaknesses, but as our leader and champion and guide, to point out the way to incorruption and life in sanctification and love of God.

Localising then, figurating as it were, our transgressions upon earth in the spot whereon He stood, He says, Arise, and let us go hence. For if this meaning entered into the scope of His speech, and He means to show thereby His affinity to us, it can do us no harm at all to act in this way, since He found it in His nature so to do. Moreover, in other places you will find Him saying to His own disciples: We must work the works of Him That sent us, while it is day; the night cometh, when no man can work. Do you hear how He implicates Himself together with us in the duty of doing work, although He does not lie under the necessity of working as we do? And this form of speech is usual with us, and we shall find it just as much amongst ourselves; and the inspired Paul, when he rebuked the Corinthians, ventured on this expression, exhorting them in these words: Now these things, my brethren, I have in a figure transferred to myself and Apollos; that in us ye might learn not to think beyond the things which are written. And there is no question that we have not an elder, nor an angel, but the Lord of all Himself, though He was not subject to our infirmities, to point out the way to all that is good, and to turn us from our old lusts to better things. For we have been ransomed not by ourselves, nor by any other creature, but rather by Christ Himself our Saviour. Therefore, when escaping as it were with us, in our company, from the wickedness of the world, He says, Arise, let us go hence. He speaks these words not as subject to it as we are, or bound by human infirmities; but as our leader and champion and guide, to point out the way to incorruption and life in sanctification and love of God.

I am the true Vine, and My Father is the Husbandman.

xv. 1 I am the true Vine, and My Father is the Husbandman.

He wants to show us that we ought to love Him and hold fast to our love for Him, and how great a benefit we will receive from our union with Him. He says that He is the Vine, by way of illustration, and that those who are united and fixed and rooted in a sense in Him, and who are already partakers in His nature through their participation in the Holy Spirit, are branches. For it is His Holy Spirit which has united us with the Savior Christ, since connection with the Vine produces a choice of those things which belong to it, and our connection with it holds us fast. From a firm resolve in goodness we move forward by faith, and we become His people, receiving from Him the dignity of Sonship. For according to holy Paul, he who is joined to the Lord is one Spirit. Just as in other places He has been called the foundation and cornerstone by the voice of the prophets—for upon Him we are built up, ourselves being the stones, living and spiritual stones, into a holy priesthood for a habitation of God in the Spirit, and in no other way can we be built up into this except if Christ is the cornerstone—so here by a similar reflection He says that He is a Vine, as it were the mother and nourisher of its branches. For we are begotten of Him and in Him in the Spirit, to produce the fruits of life; not the old life of former days, but that which consists in newness of faith and love toward Him. And we are preserved in our hold on this life by clinging, as it were, to Him, and holding fast to the holy commandment given to us, and by making haste to preserve the blessing of our high birth—that is, by refusing to grieve in any way whatever the Holy Spirit who has taken up His abode in us, by whom God is conceived to dwell in us. For in what manner we are in Christ and He in us, the wise John will show us when he says: By this we know that we are in Him and He in us, by the Spirit which He gave us; and again, By this we know that we are in Him; he who says he abides in Him ought himself also to walk even as He walked. And he makes this even clearer to his hearers by the words, He who keeps His commandments abides in Him, and He in him. For if the keeping of His commandments works love toward Him, and we are joined to Him by love, surely what has been said has been shown to be true by these quotations. For just as the root of the vine ministers and distributes to the branches the enjoyment of its own natural and inherent qualities, so the Only-begotten Word of God imparts to the saints, as it were, an affinity to His own physis and the physis of God the Father, by giving them the Spirit, insofar as they have been united with Him through faith and perfect holiness; and He nourishes them in piety, and works in them the knowledge of all virtue and good works.

He wishes to show us that it behoves us to love, to hold fast to our love towards Him, and how great a gain we shall have from our union with Him, when He says that He is the Vine, by way of illustration; and that those who are united and fixed and rooted in a manner in Him, and who are already partakers in His nature through their participation in the Holy Spirit are branches; for it is His Holy Spirit Which has united us with the Saviour Christ, since connexion with the Vine produces a choice of those things which belong to It, and our connexion with It holds us fast. From a firm resolve in goodness we proceed onward by faith, and we become His people, obtaining from Him the dignity of Sonship. For according to the holy Paul, He that is joined unto the Lord is one Spirit. As then in other places He has been called the foundation and coping-stone by the voice of the prophets, for upon Him we are built up, ourselves being the stones, living and spiritual stones, into a holy priesthood for a habitation of God in the Spirit, and in no other way are we able to be built up into this, save only if Christ be the coping-stone, so here by a similar reflection He says that He is a Vine, as it were the mother and nourisher of its branches. For we are begotten of Him and in Him in the Spirit, to produce the fruits of life; not the old life of former days, but that which consists in newness of faith and love towards Him. And we are preserved in our hold on this life by clinging as it were to Him, and holding fast to the holy commandment given to us, and by making haste to preserve the blessing of our high birth; that is, by our refusing to grieve in any way whatever the Holy Spirit That has taken up His abode in us, by Whom God is conceived to dwell in us. For in what manner we are in Christ and He in us the wise John will show us when He says: Hereby we know that we are in Him and He in us, by the Spirit Which He gave us; and again, Hereby know we that we are in Him; he that saith he abideth in Him ought himself also to walk even as He walked. And he makes this even clearer to his hearers by the words, He that keepeth His commandments abideth in Him, and He in him. For if the keeping of His commandments worketh love towards Him, and we are joined to Him by love, surely what has been said has been shown to be true by these quotations. For just as the root of the vine ministers and distributes to the branches the enjoyment of its own natural and inherent qualities, so the Only-begotten Word of God imparts to the Saints as it were an affinity to His own nature and the nature of God the Father, by giving them the Spirit, insomuch as they have been united with Him through faith and perfect holiness; and He nourishes them in piety, and worketh in them the knowledge of all virtue and good works.

When He calls the Father the Husbandman, why does He give Him this title? The Father is not idle or inactive in His dealings with us. While the Son nourishes us and maintains us in a perfect state by the Holy Spirit, the correction of our condition is, as it were, the function of the whole sacred and consubstantial Trinity, and the will and power to do all the actions done by it pervades the whole Divine Nature. Therefore we glorify it in its entirety and as a single reality. For we call God a Savior, not receiving the graces that are compassionately bestowed upon us partly from the Father and partly from the Son Himself or the Holy Spirit, but calling our salvation the work of One Divinity. And even if we must assign the gifts that are bestowed upon us, or those activities that they display concerning creation, to each person of the Trinity separately, we nevertheless believe that everything proceeds from the Father through the Son in the Spirit. You will think then quite rightly that the Father nourishes us in piety through the Son in the Spirit. He husbands us—that is, He watches over us and cares for us and deems us worthy of His sustaining providence—through the Son in the Spirit. For this view will be more correct than any other, in my opinion. For if we attribute to each a separate activity in His dealings with us, apart from the others, is it not beyond dispute that since the Son is called a Vine and the Father a Husbandman, we are nourished and sustained in well-being especially by the Son alone, while from the Father we receive merely His providential care? For it is the function of the vine to nourish the branches, and of the tiller of the soil to tend them. And if we think correctly, we shall believe that neither the one function, if performed apart from the Father, nor the other apart from the Son or the Holy Spirit, could sustain the whole. For all proceeds from the Father through the Son in the Spirit, as we have said. Very appropriately now the Savior called the Father a Husbandman, and it is not at all difficult to determine the reason. For it was so that no one might think that the Only-begotten merely exercised care over us that He represents God the Father as co-operating with Him, calling Himself the Vine that gives life and productive power to His own branches, and the Father a Husbandman, and for this reason teaching us that providential care over us is a sort of distinct activity of the Divine Substance. For we were bound to know that God did not only make us partakers of His nature, conceived of as belonging to the Holy and consubstantial Trinity, but also He watches over us with the most diligent care, which is illustrated to us very appropriately on this occasion by the figure of husbandry. For when He has already spoken of the vine and its branches, how is not the illustration of the husbandman most fitting, introducing the One who takes the care and charge of the whole, that is God? And if we are convinced that the Son is really and truly in His own Father, and He has Him who begat Him in His own nature, and all things are brought to perfection by Both in the Spirit as by One Divinity, neither will the Father be without His share in nourishing us, nor can the Son be thought not to partake in His husbandry. For where their identity of nature is seen in unmistakable language, there too there is no division of activity, though anyone may think that they have manifold diversities of operations. And since there is one ousia, that is the true and real Godhead conceived of in three hypostases, that is in the Father and the Son and the Holy Spirit, is it not extremely clear and incontrovertible that when we speak of an activity of one, it is a function of the One and entire Divinity, by way of inherent power?

And when He calls the Father Husbandman, why does He give Him this title, for the Father is not idle or inert in His dealings with us, and while the Son nourishes us and sustains us in a perfect state by the Holy Spirit, the rectification of our condition is as it were the function of the whole sacred and consubstantial Trinity, and the will and power to do all the actions done by It pervades the whole Divine Nature? Therefore it is glorified by us in its entirety, and in one single aspect. For we call God a Saviour, not gaining the graces which are compassionately bestowed upon us partly from the Father, and partly from the Son Himself or the Holy Spirit, but calling our salvation the work of One Divinity. And if we must apportion the gifts which are bestowed upon us, or those activities which They display about creation, to each person of the Trinity separately, none the less do we believe that everything proceeds from the Father by the Son in the Spirit. You will think then quite rightly that the Father nourishes us in piety by the Son in the Spirit. He husbands us, that is He watches over us, and cares for us, and deems us worthy of His sustaining providence by the Son in the Spirit. For this view will be more correct than any other, in my opinion. For if we attribute to each a separate activity in His dealings with us, apart from the others, is it not beyond controversy that since the Son is called a Vine and the Father a Husbandman, we are nourished and sustained in well-being especially by the Son alone, while from the Father we receive merely His providential care. For it is the function of the vine to nourish the branches, and of the tiller of the soil to tend them. And if we think aright, we shall believe that neither the one function, if performed apart from the Father, nor the other apart from the Son or the Holy Ghost, could sustain the whole. For all proceeds from the Father by the Son in the Spirit, as we have said. Very appropriately now the Saviour called the Father a Husbandman, and it is not at all difficult to assign the cause. For it was to the intent that no one might think that the Only-begotten merely exercised care over us that He represents God the Father as co-operating with Him, calling Himself the Vine that quickens His own branches with life and productive power, and the Father a Husbandman, and for this reason teaching us that providential care over us is a sort of distinct activity of the Divine Substance. For we were bound to know that God did not only make us partakers of His nature, conceived of as belonging to the Holy and consubstantial Trinity, but also He watches over us with, the most diligent care, which is illustrated to us very appropriately on this occasion by the figure of husbandry. For when He has before spoken of the vine and its branches, how is not the illustration of the husbandman most apt, introducing the One Who takes the care and charge of the whole, that is God. And if we are convinced that the Son is really and truly in His own Father, and He has Him that begat Him in His own nature, and all things are brought to perfection by Both in the Spirit as by One Divinity, neither will the Father be without His share in nourishing us, nor can the Son be thought not to partake in His husbandry. For where Their identity of nature is seen in unmistakeable language, there too there is no division of activity, though any one may think that they have manifold diversities of operations. And, as there is one Substance, that is the true and real Godhead conceived of in three Persons, that is in the Father, and the Son, and the Holy Ghost, is it not extremly clear and incontrovertible that when we speak of an activity of one, it is a function of the One and entire Divinity, in the way of inherent power?

Moreover, our Lord Jesus Christ, acknowledging His Father as His fellow-worker in everything He did, once went among the impious Jews and said: "Many good works have I showed you from My Father: for which of those works do you stone Me?" And again, concerning working on the Sabbath day: "My Father works even until now, and I work." No one should think He was saying that the Father acts separately in His dealings with the world, and the Son does likewise. Since the Father does all things through the Son, and could not act otherwise, because He is His wisdom and power, for this reason the Son, in turn, called the Father the doer of His own works when He said: "I do nothing of Myself; but the Father abiding in Me does His works." I think, therefore, we should understand it this way and no other: that Christ takes the place of the vine, and we depend on Him as branches, enriched by His grace and drawing in through the Spirit the spiritual power to bear fruit.

Moreover, our Lord Jesus Christ, accepting His Father as His Fellow-worker in all He did, once went amongst the impious Jews and said: Many good works have I showed you from My Father: for which of those works do ye stone Me? And again, about working on the Sabbath-day: My Father worketh even until now, and I work. And no one would think He said that the Father acts separately in His dealings with the world, and so also the Son. For since the Father does all things by the Son, and could not otherwise act, as He is His wisdom and power, for this reason He, on the other hand, called the Father the doer of His own works, when He said: I do nothing of Myself; but the Father abiding in Me doeth His works. I think, therefore, we ought to take this view and no other, that Christ takes the place of the vine, and we are dependent on Him as branches, enriched as it were by His grace, and drinking in by the Spirit spiritual power to bear fruit.

Since we who have chosen the right path are attacked by the sharp arguments of our opponents, who try to persuade us to adopt a false view, we will make things clear to our hearers by condensing into brief form what one of them has written at length. "Well," he says, "the Only-begotten has refuted and put to shame those who think that He is of the same ousia with God the Father. For notice how He clearly calls Himself the Vine and the Father the Husbandman: just as the vine is not the same in ousia with the husbandman, since one is wood and the other is man, and these things are completely separate and alien in physis, so the Son is not of the same ousia with the Father, and the definition of their ousia is vastly different and distinguishes them, if the One is a Husbandman and the Other a Vine. For there is no question that some people wrongly try to prove that this refers only to the Incarnation. For He does not say that His Flesh is the Vine, but rather His Godhead. But will it not be obvious to everyone," he says, "that our body has no dependence on the Flesh of the Saviour as the branches depend on the vine, nor is the fruit of the Saints fleshly but spiritual? Therefore," he says, "setting aside for now all reference to the flesh, we say that the meaning of the statement relates to the Divinity itself of the Son; and we maintain that that Divinity is the Vine on which we depend by faith."

And since we who have chosen the right path are assailed by the trenchant arguments of our adversaries, who try to persuade us to take a false view, we will make things clear to our hearers, compressing into short compass what one of them has set forth at length. "Well," he says, "has the Only-begotten refuted and brought to shame those who think that He is of the same Substance with God the Father. For note how He clearly calls Himself the Vine and the Father the Husbandman: for as the vine is not the same in substance with the husbandman, for the one is wood and the other is man, and these things are altogether separate and alien in nature, so the Son is not of the same Essence with the Father, and the definition of Their Essence is widely different and distinguishes Them, if the One is a Husbandman and the Other a Vine. For there is no question that some people unjustifiably attempt to prove that this has only reference to the Incarnation. For He does not say that His Flesh is the Vine, but rather His Godhead. But will it not be clear to everyone," he says, "that our body has no dependence on the Flesh of the Saviour as the branches on the vine, nor yet is the fruit of the Saints fleshly but spiritual? Therefore," he says, "putting on one side for the present all reference to the flesh, we say that the meaning of the speech relates to the Divinity itself of the Son; and we maintain that that Divinity is the Vine on which we depend by faith."

This idle rambling came to him because he capriciously rejected the correct interpretation of divine doctrine according to his own private judgment, and in his stubborn foolishness twisted it to fit his own preconceived ideas. But we who hold fast to the truth take the completely opposite view, and following the understanding of the holy fathers, we will maintain the correct doctrine. We may now appropriately ask, according to our understanding, how we should interpret the meaning of this text, and we must also see how and in what way we can prepare ourselves to counter their arguments. If we thought that no harm could creep from these arguments into the hearts of simple believers, we would pass over them in silence and, rightly refusing to get involved with their empty theories, move on to examining the next passage. But since such doctrines would be very destructive if people accepted them, doesn't it follow that we ought to engage in this battle of words and arguments with religious zeal? For this is how the wickedness of our opponents can be very easily exposed. Let us begin by saying that it is the height of foolishness to inappropriately reject what has been given as an illustration and introduced as a comparison regarding the Trinity to show the character of their physis or ousia. For I say that those who want to correctly understand anything that is said do well to look at the purpose of the discussion, and should carefully consider what the speaker means in his statement. Consider also, in light of what is before us, whether I don't seem to be making a good point. Our Savior Christ's purpose was not to teach the disciples that he was different in physis or separate from the Father, and this was not his reason for deciding to call the one who begot him the Husbandman and himself the Vine. For if this had been his aim, why didn't he end his statement there, without adding anything further to it? He would have illustrated his purpose, according to your idea, without any confusion, if he had simply given these names to himself and the Father. But as it is, after first stating that he was the Vine and saying that we depend on him as branches, and then assigning to the Father the role of the Husbandman, he makes it quite clear and obvious to everyone, I think, that he has no such meaning as you suppose, and wants to use tangible illustrations visible to the physical eye to convince his hearers that all power to produce the fruits of the Spirit comes from him, just as the branches that grow from the root are pervaded by its inherent quality. For every good thing we have is given to us, but it is not so with God. For he is in himself the originator of his own distinctive attributes, glory and might, which belong to him alone. Therefore Christ, being the root so to speak, is the Vine, and we are the branches. And if he called the Father the Husbandman, don't think that he was speaking of him as being different in ousia. For he doesn't mean this, as we have said, but wants to point out that the divine physis is the root and source in us of the power to produce the fruits of the Spirit of life, along with the blessings we have mentioned, caring for us like a husbandman and extending over those who are called by faith to share in it the providence of love. The dissimilarity of the illustrations used, then, has nothing to do with defining the ousia, for it is not our Savior Christ's purpose to speak about that subject—rather, his teaching has a completely different goal.

These idle ravings then suggested themselves to him, as he capriciously rejected according to his own private judgment the correct interpretation of the Divine doctrine, and distorted it, in his headstrong folly, into conformity with his own preconceived theory. But we who cling to the truth are quite of the opposite opinion, and following in the lines of the knowledge of the holy fathers shall retain the correct doctrine. We may now pertinently inquire, according to our lights, how we ought to interpret the meaning of the text, and we must also see how and in what manner we may equip ourselves to encounter their arguments. For if we saw that no harm could steal therefrom unto the hearts of the simple-minded, we would pass them over in silence, and, rightly disdaining to intermeddle with their vain theories, have embarked on the investigation of the ensuing passage. But since such doctrines would be very calamitous if they gained acceptance, does it not follow that we ought, fired with religious zeal, to enter on the contest of words and arguments? For thus the wickedness of our adversaries can be very easily detected. Let us commence by saying that it is the height of folly unseasonably to reject what has been given by way of illustration and brought in as a similitude of the relations of the Trinity to display the manner of Their Nature or Essence. For I say that those who wish rightly to comprehend anything that is said, do well in looking at the purpose of the discussion, and ought attentively to consider what is the meaning of the Maker of the speech in His conversation. For consider, too, in the light of what lies before us, whether I do not seem to you to speak well. It was not the purpose of our Saviour Christ to teach the disciples that He was different in nature or separate from the Father; and it was not for this reason that He resolved to call Him That begat Him the Husbandman and Himself the Vine. For if this was His aim, why did He not end His speech here, without adding any qualification to it? For He would have illustrated what His purpose was, according to your idea, without chance of confusion, if He had merely given these names to Himself and the Father. But now, after premising that He was the Vine, and saying that we depend on Him as branches, and then investing the Father with the character of the Husbandman, He makes it quite clear and obvious to all, I think, that He has no such meaning as you suppose, and wishes, by palpable illustrations visible to the bodily eye, to persuade His hearers that all power of producing the fruits of the Spirit proceeds from Him; as the branches which grow up from the root are pervaded by its inherent quality. For every good thing which we have is given; but it is not so with God. For He is in Himself the originator of His own peculiar attributes, glory and might, which appertain to Him alone. Therefore Christ, being as it were the root, is the Vine, and we are the branches. And if He called the Father the Husbandman, do not think that He spoke of Him as being different in substance. For He does not mean this, as we have said; but wishes to point out that the Divine Nature is the root and origin in us of the power of producing the fruits of the Spirit of life, besides the blessings we have spoken of, tending us like a husbandman, and extending over those who are called by faith to partake in it the providence of love. The unlikeness of the illustrations used then has no reference to the definition of the essence, for it is not the purpose of our Saviour Christ to speak on that subject, but His teaching has quite another object.

Since the deluded heretic chooses to put forward his false views in his folly, he says that no argument will convince those who, as it were, twist the meaning of the words before us away from their correct interpretation and apply them to the Incarnation of Christ. He claims we were not united to Him in the body, nor did the Apostles as branches remain in the body of Christ, nor were they connected with Him in this way, but rather in disposition of mind and genuine faith. Let us reply briefly to this and show him that he is completely mistaken and does not follow the holy writings correctly. Our teaching will certainly not deny that we are spiritually united with Christ in a disposition conformed to perfect love, in true and uncorrupted faith, in virtue and purity of mind. We admit he is quite right in saying this. But when he dares to say that no reference is intended to our union with Him according to the flesh, we will point out that he is entirely out of harmony with the inspired writings. How could anyone dispute, or what right-minded person could deny, that Christ is the Vine in this sense? And we, as branches figuratively speaking, receive into ourselves life that comes out of and proceeds from Him, as Paul says: For we are all one body in Christ, seeing that we who are many are one bread, for we all partake of the one bread. Let anyone explain this and interpret it for us without reference to the power of the blessed mystery. Why do we receive it within us? Is it not so that it may make Christ dwell in us bodily also through participation and communion of His Holy Flesh? He would rightly answer yes, I believe. For Paul writes that the Gentiles have become fellow-members of the body, and fellow-partakers, and fellow-heirs of Christ. How are they shown to be embodied? Because by being admitted to share in the Holy Eucharist, they become one body with Him, just as each one of the holy Apostles. Why else did Paul call his own members—indeed, the members of all people as well as his own—the members of Christ? For he writes: Know ye not that your members are members of Christ? Shall I then take away the members of Christ and make them members of a harlot? God forbid. And the Savior Himself says: He that eateth My Flesh and drinketh My Blood abideth in Me, and I in him. Here it is especially important to observe that Christ says He shall be in us not only through a certain relationship maintained through our affections, but also through a natural participation. For just as when someone intertwines wax with other wax and melts them by fire, both become one, so through the participation of the Body of Christ and of His precious Blood, He is in us and we again are in Him, co-united. For in no other way could that which is by nature corruptible be made alive unless it were bodily entwined with the Body of That Which is by nature Life, the Only-begotten. And if anyone is not persuaded by my words, give credence to Christ Himself, crying aloud: Verily, verily, I say unto you, except ye eat the Flesh of the Son of Man and drink His Blood, ye have not life in yourselves. He that eateth My Flesh and drinketh My Blood hath eternal life, and I will raise him up in the last day. You hear now Him plainly declaring that unless we eat His Flesh and drink His Blood, we do not have in ourselves—that is, in our flesh—Eternal Life. But Eternal Life may be understood to be, and most justly so, the Flesh of That Which is Life, that is, the Only-begotten. And how or in what manner this raises us up on the last day, hear now, and I will not hesitate to tell you. For since the Life—that is, the Word who shone forth from God the Father—took unto Himself flesh, the flesh was transformed into a living principle, and it is inconceivable that life should be conquered by death. Therefore, since the life is in us, it will not endure the bondage of death but will completely vanquish corruption, since it cannot endure its effects. For corruption does not inherit incorruption, as Paul says. When Christ uses the emphatic expression, I will raise him up, He not only invested His own Flesh with the power of raising those who are asleep, but the Divine and Incarnate Word, being one with His own Flesh, says, I will raise him up, and with good reason. For Christ is not divided into a duality of Sons, nor can anyone think that His Body is alien from the Only-begotten, just as no one could maintain that the body in which the soul dwells is alien from it.

And since the deluded heretic chooses to propound his false views in his folly, and says that no argument will induce those who as it were distort the aim of the words which are before us from their right meaning, and attribute to them a reference to the Incarnation of Christ, for we were not united to Him in the body, nor yet did the Apostles as branches abide in the body of Christ, nor were they after this fashion connected with Him, but in temper of mind and faith unfeigned; let us briefly reply to this, and show him that he is altogether astray, and does not follow aright the holy writings. For that we are spiritually united with Christ in a disposition made conformable to perfect love, in true and uncorrupted faith, in virtue and purity of mind, the statement of our doctrine will no way deny. For we confess that he is quite right in saying this; but in venturing to say that no reference is intended to our union with Him after the flesh, we will point out that he is wholly out of harmony with the inspired writings. For how could it be disputed, or what right-minded man could deny, that Christ is the Vine in this relation? And we, as being branches after a figure, receive into ourselves life out of and proceeding from Him, as Paul says: For we are all one body in Christ, seeing that we who are many are one bread: for we all partake of the one bread. And let any one account for this and give us an interpretation of it without reference to the power of the blessed mystery. Why do we receive it within us? Is it not that it may make Christ to dwell in us corporeally also by participation and communion of His Holy Flesh? Rightly would he answer, I deem. For Paul writes, that the Gentiles have become fellow-members of the body, and fellow-partakers, and fellow-heirs of Christ. How are they shown to be "embodied"? Because, being admitted to share the Holy Eucharist, they become one body with Him, just as each one of the holy Apostles. For why did he (S. Paul) call his own, yea, the members of all as well as his own, the members of Christ? For he writes thus: Know ye not that your members are members of Christ? Shall I then take away the members of Christ, and make them members of a harlot? God forbid. And the Saviour Himself says: He that eateth My Flesh and drinketh My Blood, abideth in Me, and I in him. For here it is especially to be observed that Christ saith that He shall be in us, not by a certain relation only, as entertained through the affections, but also by a natural participation. For as, if one entwineth wax with other wax and melteth them by the fire there resulteth of both one, so through the participation of the Body of Christ and of His precious Blood, He in us, and we again in Him, are co-united. For in no other way could that which is by nature corruptible be made alive, unless it were bodily entwined with the Body of That Which is by nature Life, the Only-begotten. And if any be not persuaded by my words, give credence to Christ Himself, crying aloud: Verily, verily, I say unto you, except ye eat the Flesh of the Son of Man and drink His Blood, ye have not life in yourselves. He that eateth My Flesh and drinketh My Blood, hath eternal life; and I will raise him up in the last day. Thou nearest now Himself plainly declaring that, unless we "eat His Flesh, and drink His Blood," we "have not in ourselves," that is, in our flesh, "Eternal Life." But Eternal Life may be conceived to be, and most justly, the Flesh of that which is Life, that is, the Only-begotten. And how or in what manner this raises us up on the last day hear now; and I will not scruple to tell you. For since the Life, that is the Word which shone forth from God the Father, took unto Himself flesh, the flesh became transformed into a living principle, and it is inconceivable that the life should be vanquished by death. Therefore, since the life is in us, it will not endure the bondage of death, but will wholly vanquish corruption, since it cannot endure its results. For corruption does not inherit incorruption, as Paul says. For if Christ uses the emphatic expression, I will raise him up, He not only invested His own Flesh with the power of raising those who are asleep, but the Divine and Incarnate Word, being one with His own Flesh, says, I will raise him up, and with good reason. For Christ is not severed into a duality of Sons, nor can any one think that His Body is alien from the Only-begotten, as no doubt no one could maintain that the body in which the soul dwells is alien from it.

When Christ has been shown to us through these arguments to be the Vine in this sense, and we the branches, since we share in a fellowship with Him that is not merely spiritual but also bodily, why does he speak so foolishly, claiming that because our dependence on our fellowship with Him is not bodily, but rather consists in faith and the disposition to love according to the law, He did not call His own Flesh the vine, but rather His Godhead? Yet why, someone might ask, does he reject the interpretation that is more fitting and appropriate to the passage, and rush to adopt one that is completely different? For shall we not agree that Christ is the Vine in a more appropriate way also according to the fellowship of the flesh, and that we are branches through the similarity of our nature? For what proceeds from the vine shares the same nature with it. And we say this not to deny the possibility of union with Christ through right faith and sincere love, but rather to point out that Christ is the Vine and we are the branches, both in a spiritual and bodily sense.

When then by these disquisitions Christ has been shown to us to be the Vine in this sense, and we the branches, inasmuch as we partake in a fellowship with Him that is not merely spiritual but also corporeal, why does he talk so vainly, asserting that, since our dependence on our fellowship with Him is not corporeal, but consisting rather in faith and disposition to love according to the law, He did not call His own Flesh, he says, the vine, but rather His Godhead? And yet, why, some one may say, does he reject the interpretation that is more fitting and appropriate to the passage, and hasten to adopt one widely divergent? For shall we not grant that Christ is the Vine in a more appropriate way also according to the fellowship of the flesh, and that we are branches through the similarity of our nature? For that which proceeds from the vine is of like nature with it. And this we say, not as attempting to deny the possibility of union with Christ by right faith and sincere love, but rather from a wish to point out that Christ is the Vine and we are the branches, both in a spiritual and corporeal sense.

The truth is straightforward and clear, but our opponent, in his wickedness, refuses to admit that Christ was the Vine in a corporeal sense as well, giving His own Life to the branches—that is, to us—just as a visible, earthly vine gives life to the branches that grow from it. He twists and forces the meaning to refer only to His Godhead. For he thought he could use this to bring a false charge against it, raising this foolish argument: "If the Son is the Vine," he says, "and the Father the Husbandman, and the Son differs in physis from Him, as in the image of the vine, then the Son will not be of the same ousia with the Father."

Further, the statement of the truth is simple and obvious; but our adversary, in his wickedness, disdains the admission that Christ was the Vine in a corporeal sense also, as conferring His own Life on the branches, that is to say on us, just as the visible and earthly vine confers life on the branches that cling to it. He distorts and does violence to the meaning of the thought, making it have reference only to His Godhead. For he thought that he might thus bring a calumny against it, raising this ignorant contention: "If the Son is the Vine," he says, "and the Father the Husbandman, and the Son differs in nature from Him, as in the figure of the vine, the Son will not be of the same Substance with the Father."

And he thinks he has constructed a profound, sharp, and unassailable argument against the teachings of the Church, but here too he will be shown to be foolish. For when he first claims that the Son is alien in physis, and places Him outside the ousia of the One who begat Him, how can he still call God a Father and the Son a Son in any sense? For if he says that He was not begotten—that is, did not proceed from the ousia of the Father, just as human offspring come from human parents—how could He be the Son in any true sense? How then can he dismiss the blessed John, who says: He that denieth the Son, will deny the Father also: he that confesseth the Son, confesseth the Father also? And this saying is true. For denying or confessing the One completely involves denying or confessing the Other. For the Father could not exist if the Son did not, nor could the Son be conceived of if the One who begat Him were not conceived of with Him. So if he denies the Son—for he says that He belongs to another class—he thereby denies the Father also. What answer then do you have to give? Who is left for faith? Where is the glory of the Holy Trinity? For the physis that rules over the universe is hereby completely taken away, that physis which is shown to us plainly in Holy Scripture. Their recklessness and falsehood force us into difficult discussions. But perhaps shrinking from such monstrous blasphemy, he says that the Son belongs to another class but was begotten of God the Father. But we will ask him once more to tell us: how then does he grant and confess that He is begotten? For if as one of created beings, according to a disposition of love and according to will—for all things are said to be produced from God—this still involves the same blasphemy. And if he says that He is truly the Son but claims that He is alien, and even after saying this asserts that He is different in class, even after this admission he commits an impiety against the Father Himself. For what the physis of created beings refused to suffer, this he would show that God underwent. For surely that which is truly the offspring of anything is by physis clearly of the same ousia as its father? Is this not obvious to everyone? The world then proceeds according to a fitting principle, for no creature produces anything different in kind from itself. And only in God shall we find the opposite, since He has begotten the Son different in kind and not of His own physis.

And he thinks he has built up a profound, trenchant, and incontrovertible theory against the doctrines of the Church, but will no less here also be convicted of folly. For when he first asserts that the Son is alien in nature, and places Him outside the Substance of Him That begat Him, how then can he any longer call God a Father, and the Son a Son in any sense? For if he says that He was not begotten, that is, proceeded from the Substance of the Father, just as the offspring of men from men, how could He be in any true sense the Son? How then can he set aside the blessed John, when he says: He that denieth the Son, will deny the Father also: he that confesseth the Son, confesseth the Father also? And the saying is true. For the denial or confession of the One altogether involves the denial or confession of the Other. For the Father could not exist if the Son did not; nor could the Son be conceived of if He That begat Him were not conceived of with Him. If then he denies the Son, for he says that He belongs to another class, he thereby denies the Father also. What answer then, my good Sir, have you to make? Whom has faith left? Where is the glory of the Holy Trinity? For the nature that rules over the universe is hereby wholly taken away; that nature which is shown to us in plain language in the Holy Scripture. For their temerity and falsehood force us into the midst of difficult discussions. But, perhaps shrinking from so prodigious a blasphemy, he says that the Son belongs to another class, but was begotten of God the Father. But we will ask him once more to tell us how then does he grant and confess that He is begotten? For if as one of created beings, according to a state of mind that is in love and according to will, for all things are said to be produced from God, this none the less involves the same blasphemy. And if he says that He is truly the Son, but asserts that He is alien, and asserts even after saying this that He is different in class, even after this admission he commits an impiety against the Father Himself. For that which the nature of created beings disdained to suffer, this he would show that God underwent. For surely is not that which is truly the offspring of anything by nature manifestly of the same substance with the father of it? Is it not quite obvious to every one? The world then proceeds according to a suitable principle, for no creature produces anything different in kind from itself. And only in God shall we find the reverse, since He has begotten the Son different in kind and not of His own Nature.

It's likely, then, that our opponent wouldn't want to respond; but if he persists in his foolishness and insists that the Son is different in physis from God the Father, we won't be lazy in defending the teachings of truth. We will show that he is actually saying God the Father is the same in physis with created beings; and you can now learn how or in what way this is so. He clearly argues and maintains that it is not so much the flesh as the Divinity itself of the Only-begotten that is called the Vine. Let's suppose this is true. I will ask the question, and let him give the answer. "Does he think the Son is truly God, or not; or does he maintain that He is spurious, or that His dignity consists only in empty titles?" And if he maintains that He is not God by physis, let him consider the testimony of the Only-begotten Himself, when He says, I am the Truth. For the truth has only one form and does not admit of the spurious or falsely named. And let him accept the witness of the very wise John on this matter, when he clearly proclaims and says: And we are in the true God, Jesus Christ: this is the true God and eternal life. But if perhaps he is ashamed of this and gives up his argument and confesses that the Son is truly God, we won't change our position but will use his own words to overturn what he said. "Isn't the Father, as the Husbandman, different in physis from the vine; for one is man and the other wood?" Thus mustn't the vine be understood as really and truly of the same physis with its branches? And I suppose no one would reach such a level of foolishness as to dare deny what is so clear. When then, being truly God, He is of the same ousia with the true and living God, that is the Father, and He is the vine, and we are the branches, clearly of the same physis with the vine for this reason; won't we ourselves also surely be Gods by physis, putting off our own physis as it were? But only those wicked men who shrink from no impiety can entertain such an idea. For we have been created, and the Son is God by physis. So how can this be? And how can what was said of Him be true, if the branches are of the same physis with the vine? For it must be that either we ourselves are lifted up into the physis of the true Godhead, or that is brought down to us. For the branches are of like physis with the vine. And since the Son clearly says: I and the Father are one, either we will ascend with Him to perfect likeness with the Father, or the Father Himself will be dragged down with the Son, who is like in physis to us, into our likeness. You see then what a mass of blasphemies arises from his statement. Therefore we will rather follow the true doctrine, believing that the Son speaks by way of illustration: "I am the Vine, you are the branches, My Father is the Husbandman."

It were likely then that our adversary should not like to make any reply; but if he persists in his folly, and thinks that the Son is different in kind from God the Father, we will not be slack in our advocacy of the doctrines of the truth. For we shall show that he says that God the Father is the same in kind with created beings; and how, or in what way, you may now learn. He clearly contends and maintains that it is not so much the flesh as the Divinity Itself of the Only-begotten that is called the Vine. Suppose it is so then. For I will ask the question, and let him make the reply. "Does he think that the Son is truly God, or not; or does he maintain that He is spurious, or that His dignity only consists in empty titles?" And if he maintains that He is not God by nature, let him ponder over the testimony of the Only-begotten Himself, when He says, I am the Truth. For the truth has only one form, and does not admit of the spurious or mis-named. And let him accept the witness hereon of the most wise John, when he clearly exclaims, and says: And we are in the true God, Jesus Christ: this is the true God and eternal life. But if perhaps he is ashamed of this, and gives up his contention, and confesses that the Son is truly God, we will not shift our position, but will use his own words to overturn what he said. "Is not the Father, as the Husbandman, different in nature from the vine; for the one is man and the other wood?" Thus must not the vine be conceived of as really and truly of the same nature with its branches? And I suppose some would attain such a pitch of folly as to venture to deny what is so clear. When then, being truly God, He is of the same Substance with the true and living God, that is the Father, and He is the vine, and we are the branches, of the same nature plainly for this reason with the vine; shall not we ourselves also surely be Gods by nature, putting off as it were our own nature? But such an idea, only those wicked men, who shrink from no impiety, can entertain. For we have been created, and the Son is God by nature. Then how can this be? And how can that which was said of Him be true, if the branches are of the same nature with the vine? For it must be that either we ourselves are uplifted into the nature of the true Godhead, or that is brought down to us. For the branches are of like nature with the vine. And since the Son clearly says: I and the Father are one, either we shall ascend with Him to perfect likeness with the Father, or the Father Himself will be drawn down with the Son, Who is like in nature to us, into our likeness. You see then what a mass of blasphemies we have arising from his statement. Therefore we will rather follow the true doctrine, believing that the Son says by way of illustration: "I am the Vine, ye are the branches, My Father is the Husbandman."

Our connection with Christ is a matter of the mind and involves a power of union that affects the way we live our lives, perfecting us in love and faith. Faith dwells in our hearts, making the manifestation of divine knowledge complete, while the nature of love requires us to keep the commandment He laid down for us. For He identified the one who loves Him by saying, "He that loveth Me will keep My commandments." We must understand that if we are united with Him by faith and express our union through mere empty confessions of faith, not securing the bond of our union through the good works that come from love, we will indeed be branches, but dead and without fruit. For faith without works is dead, as the apostle says. If the branch is seen to exist fruitlessly, hanging from the vine's trunk, know that such a person will meet the husbandman's pruning-knife. For He will cut it off completely and give it to the fire to consume as worthless refuse, for this is the judgment of the barren, as I think was also the case with the fig tree set before us as a parable. The lord of the vineyard says to the tiller of the soil, "Cut it down; why should it take up space?" So in this case too, I think the God and Father of all cuts down the dense and barren mass of branches that hangs from the vine without producing fruit. And I think the Overseer of our souls, who is God, wishes to show through this parable what great injury the soul that is cut off from fellowship with Him must endure. For it will completely wither away, become barren of every good work, and will certainly be abandoned to punishment and become prey to all-consuming flames. Moreover, through the prophet Ezekiel, wishing to show this very clearly, He said, "Son of man, what is the vine-tree more than any other tree, or than a branch which is among the trees of the forest? Shall wood be taken from it to do any work? Or will men take it to hang any vessel upon it? The fire consumes it yearly; and at last it fails. Is it fit for any work?" Know then that what has once been cut off and completely severed is altogether useless and cannot serve any necessary purpose, but is soon only useful as firewood. Is it not clear that if we are a branch and have been drawn away from the deceitfulness of worshiping many gods and have confessed faith in Christ, but are still barren regarding the union that shows itself in works, we shall surely suffer the fate of the barren branches? And what then? For we are completely cut off, we shall be given to the flames, and we shall have lost that life-giving sap—that is, the Spirit—which we once had from the Vine. For what Christ said about the man who buried his talent can be seen fulfilled in those who have suffered complete severance. For just as the talent was immediately taken from him, so I think the Spirit is also taken from the branch, figuratively as sap or quality. And why is it taken away? So that the Spirit of the Lord may not seem to share in the condemnation of those who are doomed to go to fiery destruction by the judge's sentence. For if earthly rulers will not suddenly determine the fate of those who have once been honored and favored by the king, but if such a person is convicted of some crime deserving punishment, this fate could not overtake him before he has been stripped of his honors. Is it not necessary then that the soul sentenced by the verdict from above to punishment should somehow be divested of and lay aside the grace of the Spirit before experiencing these evils? We say further that the barren branch will suffer such a fate, wishing to strengthen our minds as much as possible to eagerly hold fast to love toward Him through the active principle of virtue within us and unshaken faith, while He says that the fruitful branch will certainly not be left without experiencing the care of the tiller of the soil, but will be thoroughly cleansed so as to be more able to bear fruit. For God works with those who have chosen to live the best and most perfect life, to do good works as far as they are able, and have chosen to seek perfection as citizens of God. He, as it were, uses the working-power of the Spirit as a pruning-hook, cutting away from them sometimes the pleasures that constantly call us to fleshly lusts and bodily passions, and sometimes all those temptations that tend to assail human souls, defiling the mind with various kinds of evils. For this, we say, is that circumcision which is not done by hands, but is truly that of the Spirit, of which Paul says in one place, "For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh. But he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter, whose praise is not of men, but of God." And in another place again, "In Whom ye also believed and were circumcised with a circumcision not made with hands." And therefore they say that if the branches of the vine in the figure undergo any purging, that cannot happen, I suppose, without suffering. For it is painful to the extent that the wood can suffer pain. In the same way then we must think it affects the Saints, and if we consider attentively, we shall agree with and approve them. For our God, Who loves virtue, instructs us through pain and tribulation. Moreover the prophet Isaiah says, "When the Lord shall have washed away the filth of the sons and daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning." And the inspired Paul himself also says, "If ye endure chastening, God dealeth with you as sons, for what son is there whom his father chasteneth not?" Indeed, the company of the Saints themselves, who exceed all understanding, do not reject the instruction given by the Holy Ones, but rather eagerly welcome it with the words, "Instruct us, Lord, but in judgment, and not in wrath, that Thou make us not few." For in wrath will be accomplished the complete severance of the barren branches, for He sends them to punishment; but in judgment rather—that is, consideration and mercy—will be accomplished the purging of those which bear fruit, which brings only small pain, to quicken their fertility and produce a greater abundance of blossoms. Further, some accepting this exclaim, "Lord, by brief tribulation dost Thou chasten us," for the tribulation of purification lasts only a short while, but, giving us instruction from above, makes us blessed. And we will receive the blessed David as a witness, who exclaims, "Blessed is the man whom Thou, Lord, chastenest, and instructest in Thy law, to comfort him in evil days." For the days of impartial judgment are truly days of evil omen and dreadful to those who are completely cut off and doomed to the destruction of punishment by fire; but for those who are chastened in that day, the Lord robs those days of their terrors. For such a person cannot in any way be numbered among those who are doomed to judgment and punishment, as he is not a barren branch. Let then the fervor that shows itself in works be combined with the confession of faith, and let action be united with the doctrines concerning God. For then we shall be with Christ and experience the secure and safe power of fellowship with Him, escaping the peril that results from being cut off from Him.

Our connexion with Christ is of the mind, and implies a power of union affecting the tenor of our lives; perfecting us in love and faith. And the faith dwells in our hearts, making the manifestation of the Divine knowledge complete: while the manner of the love requires us to keep the commandment laid down for us by Him. For thus He also indicated him that loves Him, saying: "He that loveth Me will keep My commandments." We must know then that being united with Him by faith, and giving effect to the manner of our union in mere barren confessions of faith, and not clenching the bond of our union by the good works that proceed from love, we will be branches indeed, but still dead and without fruit. For faith without works is dead, as the Saint says. If then after this manner the branch be seen to exist fruitlessly, depending, so to speak, from the trunk of the vine, know that such a man will encounter the pruning-knife of the husbandman. For He will wholly cut it off, and will give it to the fire to consume as worthless rubbish; for this is the judgment of the barren, as I think also in the case of the fig-tree, which was set before us by way of parable. The lord of the vineyard says to the tiller of the soil: Cut it down; why doth it also cumber the ground? So in this case too I think that the God and Father of all mows down the thick and barren burden of branches that hangs down from the vine in the figure with no produce of fruit. And I think that the Overseer of our souls, that is God, wishes to show by the parable here employed what and how great is the injury which the soul that is cut off from fellowship with Him has to endure. For it will wholly wither away, and become barren of every good work, and will unquestionably be abandoned to punishment, and be the prey of all consuming flames. Moreover, by the mouth of the prophet Ezekiel, wishing to show this very clearly, He said: Son of man, what is the vine-tree more than any other tree, or than a branch which is among the trees of the forest? Shall wood be taken thereof to do any work? Or will men take it to hang any vessel upon it? The yearly purging of it the fire performs; and at last it faileth. Is it meet for any work? Know then that that which has once been cut off and wholly severed is altogether useless, and cannot be taken to serve for any necessary purpose, but is soon only useful for firewood. Is it not clear that if we be a branch, and have been drawn away from the deceitfulness of a plurality of gods, and have confessed the faith of Christ, but are still barren, so far as the union which shows itself in works is concerned, we shall surely suffer the fate of the barren branches? And what then? For we are wholly cut off, and we shall be given to the flames, and shall have lost besides that life-giving sap, that is to say, the Spirit, Which we once had from the Vine. For that which Christ said of the man who buried his talent one may see accomplished in the case of those who have suffered complete severance. For just as the talent was taken away from him at once, so I think also is the Spirit taken from the branch, as in figure of sap or quality. And why is it taken away? That the Spirit of the Lord may not seem to share in the condemnation of those who are doomed to go to the perdition of fire by the sentence of the judge. For if earthly rulers will not on a sudden determine the fate of those who have once been held in honour, and dignified by kingly favours, but if such an one be convicted of some crime for which he may justly pay the penalty, this fate could not overtake him before he has been robbed of his honours; is it not necessary then that the soul that has been sentenced by the verdict from above to the fate of punishment, should in a manner be divested of, and lay aside, the grace of the Spirit before experiencing the evils? We say further that the barren branch will suffer such a fate, wishing to confirm our minds as far as possible, to be prone to lay fast hold on love towards Him by the active principle of virtue within us and faith unshaken, while He says that the fruitful branch will not at all be left without experiencing the care of the tiller of the soil, but will be throughly cleansed, so as to be more able to bear fruit. For God works with those who have chosen to live the best and most perfect life, and to do good works so far as in them lies, and have elected to seek perfection as citizens of God. He, as it were, uses the working-power of the Spirit as a pruning-hook, and circumcising in them sometimes the pleasures which are always calling us to fleshly lusts and bodily passions, and sometimes all those temptations which are wont to assail the souls of men, defiling the mind by divers kinds of evils. For this we say is that circumcision which is not the work of hands, but is truly that of the Spirit, of which Paul in one place says: For he is not a Jew, which is one outwardly: neither is that circumcision which is outward in the flesh. But he is a Jew, which is one inwardly: and circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men, but of God. And in another place, again: In Whom ye also believed and were circumcised with a circumcision not made with hands. And therefore they say to some, that if the branches of the vine in the figure suffer any purging, that cannot take place, I suppose, without suffering. For it is painful so far as, and to the extent that, the wood can suffer pain. In the same way then we must think it affects the Saints: and, if we consider attentively, we shall give them our consent and approval. For our God, Who loves virtue, instructs us by pain and tribulation. Moreover the prophet Isaiah says thus: When the Lord shall have washed away the filth of the sons and daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the inspired Paul himself too says: If ye endure chastening, God dealeth with you as sons, for what son is there whom his father chasteneth not? Nay, more, the choir of the Saints themselves, who exceed all conception, do not reject the instruction given by the Holy Ones, but rather eagerly welcome it with the words: Instruct us, Lord, but in judgment, and not in wrath, that Thou make us not few. For in wrath will be accomplished the complete severance of the barren branches, for He sends them to punishment; but in judgment rather—-that is, consideration and in mercy—-will be accomplished the purging of those which bear fruit, which brings but small pain, to the quickening of their fertility, and occasioning a greater abundance of blossom springing up. Further, some accepting this exclaim: Lord, by brief tribulation dost Thou chasten us; for the tribulation of purification lasts but a short while, but, giving us instruction from above, makes us blessed. And we will receive the blessed David as a witness, who thus exclaims: Blessed is the man whom Thou, Lord, chastenest, and instructest in Thy law, to comfort him in evil days. For the days of the impartial judgment are truly days of evil omen, and dreadful to those who are wholly cut off and doomed to the perdition of punishment by fire; but to those who are chastened in that day the Lord robs them of their terrors. For such a man can no way be numbered among those who are doomed to judgment and punishment, as he is not a barren branch. Let then the fervour that shows itself in works be combined with the confession of the faith, and let it unite action with the doctrines concerning God. For then shall we be with Christ, and experience the secure and safe power of fellowship with Him, escaping the peril that results from being cut off from Him.

We made these observations because we thought we should approach the investigation of this passage in a spiritual manner, and it is likely that Christ wanted to hint at some other meaning by clearly saying: Every branch in Me that beareth not fruit, He taketh it away; and every branch that beareth fruit, He cleanseth it, that it may bear more fruit. By the branch that has been removed from fellowship with Christ through the Father's cutting it off, He means, I think, the Jewish people who are unable to bear fruit. Against them the thrice-blessed John declares that the axe will be brought, saying that the wood which is cut off will be given over to the flames. But by those branches that do not need to be completely cut off, but which remain in the Vine and are to be purged by God's providence, He means those among the Jews themselves who believed, and the converts to them from other nations. Both groups have one and the same purification, for it is accomplished in the Holy Spirit, according to the Scriptures. However, the manner of their purification is separate and distinct. The children of Israel have cast off from themselves the desire to guide their life and conduct by the Mosaic Law, while the heart of the idol worshippers is stripped of the past deceitfulness that held power over their hearts, and also of the rubbish of impure and ignorant customs, so that they may bring forth the fruit of the divine training of the Gospel, which may be fit for God's table and acceptable to Him. That what we have said is clearly true can be easily confirmed from the inspired writings themselves. For the inspired Paul warns those Jews who believed but then made light of the Gospel's doctrines and backslid, honoring the shadows of the Law once more: Ye are alienated from Christ, ye who would be justified by the Law; ye are fallen away from grace. And again: I say unto you that if ye receive circumcision, Christ will profit you nothing. And if the desire to be justified according to the Law alienates them from Christ, is it not beyond question that discarding the Law as a guide of conduct invites the power of union with Christ? In this way, then, the Israelites are circumcised, or rather purged, and so also is the one who once worshipped the creature more than the Creator, by getting rid of his past disease. And what does Paul say to them? For if, while we were enemies, we were reconciled to God, through the death of His Son, much more, being reconciled, shall we be saved by His life. And he charges them in another passage, saying: But now, after ye have come to know God, or rather to be known of God, how turn ye back again to the weak and beggarly rudiments of the world, whereunto ye desire to be in bondage over again? Therefore, since those who are willing to serve the beggarly elements become alienated from Christ, while those who refuse to serve the creature rather than the Creator become one with Him, shall we not confess that the manner of the purification of the Gentiles is the most profitable cutting away by the Spirit of the old deceit, bringing in all manner of good things to us in various ways in its place? For in the putting off and casting aside of evil things, the beauty of virtue is conspicuous by contrast. For where vileness is driven out, there holiness is seen to arise.

We made these observations because we thought we ought to deal with the investigation of the passage after a spiritual manner, and it is likely that Christ wished to hint at some other meaning, by His clearly saying: Every branch in Me that beareth not fruit, He taketh it away; and every branch that beareth fruit, He cleanseth it, that it may bear more fruit. For by the branch that has been taken away from fellowship with Christ by the severance of the Father, He means, I think, the people of the Jews, who are not capable of bearing fruit; against whom the thrice-blessed John declares that the axe will be brought; saying that the wood which is cut off will be given over to the flames; while by those branches which do not need to be completely cut off, but which abide in the Vine, and which are to be purged by the providence of God, He means those among the Jews themselves who believed, and the converts to them from other nations, who have one and the same purification; for it is accomplished in the Holy Spirit, according to the Scriptures: but the manner of their purification is separate and distinct. For the children of Israel have cast off from them the wish to guide their life and conduct by the Mosaic Law, while the heart of the worshippers of idols is stripped of the past deceitfulness that held sway over their hearts, and also of the rubbish of impure and ignorant customs, in order that they may bring forth the fruit of the divine training of the Gospel, which may be meet for the table of God, and be acceptable to Him. And that what we have said is clearly true there is no difficulty in satisfying ourselves from the inspired writings themselves. For the inspired Paul enjoins those of the Jews who believed, when making light of the doctrines of the Gospel, they were once more backsliders, honouring the shadows of the Law: Ye are alienated from Christ, ye who would he justified by the Law; ye are fallen away from grace. And again: I say unto you that if ye receive circumcision, Christ will profit you nothing. And if the wish to be justified according to the Law alienates them from Christ, is it not beyond question that it is the discarding of the Law as a guide of conduct that invites the power of union with Christ? In this way, then, the Israelites are circumcised, or rather purged, and so also he that once worshipped the creature more than the Creator, by getting rid of his past disease. And what does Paul say to them? For if, while we were enemies, we were reconciled to God, through the death of His Son, much more, being reconciled, shall we be saved by His life. And he charges them in another passage, and says: But now, after ye have come to know God, or rather to be known of God, how turn ye back again to the weak and beggarly rudiments of the world, whereunto ye desire to be in bondage over again? As therefore those who are willing to serve the beggarly elements become alienated from Christ, while those who do not endure to serve the creature rather than the Creator become one with Him, shall we not confess that the manner of the purification of the Gentiles shall be the most profitable cutting away by the Spirit of the old deceit, bringing in all manner of good things to us in divers ways in its stead? For in the putting off and casting aside of evil things, the beauty of virtue is conspicuous by contrast. For where vileness is driven out, there holiness is seen to arise.

We must also show that our circumcision is by the Spirit fulfilling the need of purification in us, and that the Son brings in the Spirit; for of His fullness we all received, as John says; and He it is who says to us, Receive the Holy Spirit. The Father then works our purification through the Son, by means of the circumcision that we understand through the Spirit. We have thus humbled the rash and impious boldness of our opponents, who did not hesitate to claim that since Christ spoke of Himself as the Vine and God the Father as the Husbandman, He could not be the same by physis with Him. "For no argument shall convince us," he says, "that the husbandman and the vine are identical in essence." But when the Son is found to be a Husbandman through the circumcision by the Spirit, they must think this way from now on: since husbandmen are of the same class with each other, insofar as they are men, it is clear that the Son is not alien to God the Father, but like in ousia with Him.

We must show, too, that our circumcision is by the Spirit fulfilling the need of purification in us, and that the Son brings in the Spirit; for of His fulness we all received, as John saith; and He it is that says to us, Receive ye the Holy Spirit. The Father then worketh our purification through the Son, by means of the circumcision that we conceive of through the Spirit. We have humbled then the rash and impious hardihood of our adversaries, who did not scruple to maintain that as Christ spoke of Himself as the Vine, and God the Father as the Husbandman, He could not be the same by nature with Him. "For no argument shall convince us," he says, "that the husbandman and the vine are identical in essence." When then the Son is found to be a Husbandman through the circumcision by the Spirit, they must be of this mind for the future, that since husbandmen are of the same class with each other, in so far as they are men, it is clear that the Son is not alien to God the Father, but like in substance with Him.

He gives His disciples a clear and convincing demonstration of the skill of the one who purifies their souls. For they are already purged, He says, not through participation in anything else, but simply by the word spoken to them—that is, the divine teaching of the Gospel. And this word comes from Christ. What person of sound mind, then, can still question that the Father has, so to speak, a pruning knife and hand through which everything exists—namely, the Son, who carries out in us the work of cultivation that He attributes to the Father's person, teaching us that all things come from the Father but through the Son's agency? For it is the Savior's Word that purges us, though the cultivation of our souls is attributed to God the Father. For this is His Living Word, sharp as a sword, piercing even to the dividing of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. For, reaching into the depths of each person's innermost soul, and having every person's hidden purpose laid bare before It as God, It applies Its sharp edge to our empty pursuits through the Spirit's working. For in this, I think, we should understand our purification to consist. And It increases and multiplies all things that benefit us in achieving virtue, so they bear the fruit that is conceived in righteousness.

He makes then His disciples a palpable and convincing demonstration of the art of the purifier of their souls; for already, He says, they are purged, not through a participation in anything else, but merely by the word spoken unto them, that is, the divine guidance of the Gospel. And this word proceeds from Christ. What man of sense, then, can any longer call in question that the Father has, as it were, a pruning-knife and hand, through whose instrumentality everything exists; that is, the Son, fulfilling the activity of that husbandry in us, which He attributes to the person of the Father, teaching us that all things proceed from the Father but by the instrumentality of the Son? For it is the Word of the Saviour that purgeth us, though the husbandry of our souls is attributed to God the Father. For this is His Living Word, sharp as a sword, piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart. For, reaching into the depths of each man's inmost soul, and having every man's hidden purpose revealed before It as God, It brings Its keen edge to bear upon our vain pursuits by the working of the Spirit. For in this, I suppose, we shall deem our purification to consist. And all things that profit us in the attainment of virtue It increases and multiplies to bear the fruit which is conceived in righteousness.

When the effectiveness of His care for our souls is demonstrated through how well it works, the clever but ungodly argument of our opponents is surely destroyed—the argument that says the Son is distinct in physis from God the Father because He is called the Vine and the Father the Husbandman. Let us consider and reflect on the fact that He declares His disciples are clean, not through some special and distinct working of God the Father in them apart from the Only-begotten, but because they were obedient to His Word. Just as He is the Quickener of our souls by the Son and in the Son, in the same way He is also the Husbandman or Guardian, and He may properly be thought to act only through the Son. And if those who start the argument against us think they must stick to the false theory they once proposed, and because Christ said He was the Vine, think they are therefore somehow forced to degrade Him into a separate and foreign physis, what now prevents us from going to the same level of shamelessness and distorting the meaning of the illustration, and being converted against our will by similar foolishness, and choosing to revolt from this childish and ridiculous idea? For if they think that because He is spoken of as the Vine, He therefore falls away from His natural relationship with God the Father and is wholly different in ousia, since the vine and the husbandman are not identical in physis, why can't we also, confronting them with an argument as ignorant and unscholarly as their own, say this: Are only the branches helped by the care of the tiller of the soil? Will the branches that depend from the stem alone benefit from his skill, or will the nourisher or nurse of the branches—that is, the vine to which they cling and are naturally attached—also require some tending? I don't think this will be difficult to demonstrate. For our opponent himself will immediately agree with us that if the trunk were not tended, the branches could not remain in good condition. Since then Christ has called Himself the Vine, and the trunk itself of the vine requires the fostering care of the tiller of the soil or it will be wholly and entirely ruined, we shall draw the inference that the Son is on the same level as ourselves and requires, as we do, the Father's providence, so that He Himself will not be distorted from what He is into something else and fall away from His native dignity or the position He holds. For the ridiculous argument of the enemies of divine truth comes down to this.

When then the manner of His husbandry of our souls is shown in the excellence of its operation, the ingenious and impious attempt of our adversaries is surely brought to nought, when they say that the Son is distinct in nature from God the Father, as He is called the Vine, and the Father the Husbandman. Let us consider and reflect on the fact that He declares that His disciples are clean, not through the special and distinct working of God the Father in them, that is, apart from the Only-begotten, but because they were obedient to His Word. As then He is the Quickener of our souls by the Son, and in the Son, in the same way as He is also the Husbandman or Guardian, He may properly be thought to act not otherwise than by the Son. And if those who start the argument against us think they ought to abide by the false theory they once broached, and, as Christ said that He was the Vine, think they are therefore, as it were, perforce compelled to degrade Him into a separate and foreign nature, what is there now to hinder us too from going to the same height of shamelessness, and distorting the meaning of the illustration, and being converted against our will by a like folly, and choosing to revolt from this puerile and ridiculous conception? For if, since He is spoken of as the Vine, they think that for this reason He falls away from His natural relationship with God the Father, and is wholly different in Substance, since the vine and the husbandman are not identical in nature; why cannot we also, encountering them with an argument as ignorant and unscholarly as their own, say this—-Are only the branches profited by the care of the tiller of the soil; and will the branches that depend from the stem alone reap the profit of His art, or will the nourisher or nurse too of the branches, that is, the vine, to which they cling and are fixed by nature, require some tending? I do not think this will be difficult to demonstrate. For our adversary himself will at once agree with us that if the trunk were not tended, the branches could not remain in good condition. Since then Christ has called Himself the Vine, and the trunk itself of the vine requires the fostering care of the tiller of the soil, or it will be wholly and entirely ruined, we shall draw the inference that the Son is on a level with ourselves, and requires, as we do, the Father's providence, that He may not Himself be distorted from what He is into something else, and fall away from His native dignity or the position that He holds. For the ridiculous argument of the enemies of divine truth reduces itself to this.

But let us put aside these sick and foolish ravings and turn to a discussion about the Holy Apostles. For He says: Already ye are clean, because of the word which I have spoken unto you—as if He were saying, "The manner of your spiritual purification, which is conceived of as by the Spirit and in the Spirit, has been accomplished by the Father through My Word upon you first. Look, having cast off the burden of the vain customs and corruption of this world, be ready to bear fruits acceptable to God. Rid yourselves of the vain and unprofitable law of the Jews, and pay attention to it no longer. My Word has purified you, for you no longer conduct your lives by the Mosaic Law or according to the arrangement of those writings. You will not seek holiness in what you eat and drink, nor in doctrines of baptisms, nor in sacrificial atonements. Instead, consider that you are established in firm faith, and hurry to please God through every kind of good work, for in these the power of spiritual bondage is seen." Those who are destined to be pure will be, He says, just as you are. For they, just escaping from the devil's net and getting away from the snares of idol-worship, will be taught no longer to be governed by his decrees. Instead, shaking off the impurity of former customs as worthless rubbish, and being thus fitted in the future to bear the fruits of virtue that loves God, they will be joined to Me in the manner of branches. And being dependent on their love toward Me, they will have their hearts enriched by the influences of the Spirit, and absorbing the grace of My goodness, will continue steadfast to the end and be nourished in righteousness. The Israelites, when they have been converted to faith in Me and have been attached to Me in the manner of branches, then receiving into their minds purification through My Word, no longer devote themselves to the service of the letter. And not fixing their hearts, as they do now, on shadows and types, they bear the fruit of a true and spiritual service to God. For God is a Spirit, and those who worship Him must worship in Spirit and truth. At the same time, He also shows clearly to His disciples, as in a figure, the beauty that will belong to those who are about to be purified, and gives them the greatest encouragement to attain even more excellent achievement, showing them that their service and the training of their past teaching had not been in vain—that Gospel teaching through which they were destined to benefit those who dwell in the whole world, displaying themselves as an example to those who believe in Christ. For it has been written concerning the

But let us have done with these diseased and foolish ravings, and enter upon a discussion concerning the Holy Apostles. For He says: Already ye are clean, because of the word which I have spoken unto you: just as though He were to say, the manner of your spiritual purification, which is conceived of as by the Spirit and in the Spirit, has been wrought by the Father, through My Word on you first. Behold, casting off the burden of the vain customs and corruption of this world, be ready to bring forth fruits acceptable to God: rid yourselves of the vain and profitless law of the Jews, and pay heed to it no more. My Word has purified you: for no longer do you conduct your lives by the Mosaic Law, or according to the dispensation of the writings thereof. For you will not seek sanctification in what ye eat and drink, nor in doctrines of baptisms, nor yet in sacrificial atonements; but consider that ye are established in firm faith, and make haste to appease God by every kind of good work. For in them is seen the power of spiritual bondage. Those who are destined to be pure will be, He says, even as you are. For they, just escaping from the net of the devil, and getting away from the snares of idol-worship, will be taught no longer to be governed by his decrees; but, shaking off the impurity of former customs as vain rubbish, and being thus for the future fitted to bear the fruits of the virtue that loves God, will be joined to Me in the manner of branches; and, being dependent on their love towards Me, will have their hearts enriched by the influences of the Spirit, and, imbibing the grace of My goodness, will continue stedfast to the end and be nurtured in righteousness. The Israelites, when they have been converted to faith in Me, and have been attached to Me in the manner of branches, then receiving into their mind purification through My Word, no longer devote themselves to the service of the letter; and not fixing their heart, as now, on shadows and types, bear the fruit of a true and spiritual service to God. For God is a Spirit, and they that worship Him, must worship in Spirit and truth. At the same time also He shows clearly, as in a figure, to His disciples the beauty that will belong to those who are about to be purified, and gives them the greatest encouragement to attain the still more ample excellence; showing them that their service and the training of their past teaching had not been vain —-that teaching of the Gospel, through which they were destined to benefit those who dwell in the whole world—-displaying themselves as an example to those that believe on Christ. For it has been written concerning the

We learn from the divine words that it is necessary for us to pay close attention to the outcome of their lives and to imitate their faith. And Paul urges those who serve God to be imitators of himself.

Saints, that it behoves us to watch closely the issue of their life, and to imitate their faith. And Paul incites those who serve God to be imitators of himself.

We will know, then, through a careful examination of the words before us, that being received by Christ through pure and true faith is the first work of the zeal that is required and dear to God. This is what it means to be numbered among the branches that cling to the true Vine, that is, Christ. But the fruit of our second consideration is certainly no less important than the first; indeed, it has an even more significant meaning: the love of being united to God and holding fast to Him through a love demonstrated in works, which involves fulfilling the holy and divine command. This causes us to be inseparably joined to and closely united with Him, as the Psalmist expresses it: My soul has been joined unto Thee. Being received, as it were, into the rank of branches will not be sufficient for complete joy of heart or for the sanctification that, so to speak, displays Christ sanctifying us. I maintain that following Him purely through perfect and unfailing love is also necessary. By this means, the power of union or intimate connection with the Father can be best maintained and preserved. Therefore, when Christ said to His disciples, Already ye are clean because of the word which I have spoken unto you, lest anyone who has once been purified should be considered incapable of falling away, even if he takes no care to remain in a state of grace, He adds this useful instruction—that it is necessary to abide in Him. What will this mean? Nothing else, I think, than what Paul clearly expresses: Wherefore let him that thinketh he standeth take heed lest he fall. A thousand backslidings happen to those who think they are firmly established and who do not take great care not to lose the position they have obtained; and I think we need the greatest humility and self-control, even if a person considers himself firmly fixed by the progress he has already made toward establishing himself in righteousness. He has shown the nature and extent of the punishment for anyone who has been cut off from intimate union with God by slipping back through negligence into what is wrong, in the statement, As the branch cannot bear fruit of itself, except it abide in the vine, so neither can ye, except ye abide in Me. Unless the branch receives from its mother vine the life-producing sap, how could it bear grapes, or what fruit will it produce, and from what source? You will see that Christ's language applies by analogy to us. No fruit of virtue will spring up anew in us who have once fallen away from intimate union with Christ. To those, however, who are joined to Him Who is able to strengthen them and Who nourishes in righteousness, the capacity to bear fruit will readily be added by the provision and grace of the Spirit, as by life-producing water. Knowing this, the Only-begotten said in the Gospels: If any man thirst, let him come unto Me and drink. The Evangelist, inspired by the Spirit, testified to this when in his excellent explanation he says: But this spake He of the Spirit, Which they that believe on Him were to receive. And the blessed David, speaking as if to God the Father, addressed Him thus: With Thee is the fountain of life, and Thou shalt give them to drink of the river of blessedness. By the fountain of divine and spiritual life and of the fullness of blessedness, who else could be meant but the Son, Who nourishes and waters our souls in the position of branches clinging to Him by faith and love, with the life-giving and joy-giving grace of the Spirit.

We shall know then, by an accurate investigation of the words before us, that the being received of Christ through faith pure and true is the first work of that zeal which is requisite and dear to God. For this is the meaning of being numbered among the branches, which cling to the true Vine, I mean Christ. But the fruit of our second meditation is by no means less in importance than our first, but it has, indeed, an even more pregnant meaning: the loving to be united to God, and to lay fast hold on Him, through a love exhibited in works, which has the fulfilment of the holy and Divine command. For this causes us inseparably to inhere in, and to be closely united to, Him, as the Psalmist expresses it: My soul has been joined unto Thee. The being received then as it were into the rank of branches will not be sufficient for complete joy of heart, or for the sanctification which, as it were, exhibits Christ sanctifying us. But I maintain that the following Him purely through love perfect and unfailing is also necessary. For by this means, the power of union or intimate conjunction with the Father may be best maintained and preserved. When therefore Christ said to His disciples, Already ye are clean because of the word which I have spoken unto you; lest any one of those who have once been purified should be considered incapable of falling away, even though he should bestow no care to remain in a state of grace, He adds this useful injunction—-that it is necessary to abide in Him. And what will this be? Nothing else, as I think, but quite obviously that which Paul well expresses: Wherefore let him that thinketh he standeth take heed lest he fall. For a thousand backslidings befall those who think that they are firmly fixed, and who do not take great precautions not to lose the place which they have obtained; and I think that we require the utmost modesty and sobriety, even though a man think himself firmly fixed by the progress he has already made towards establishing himself in righteousness. He then has shown the nature and extent of the punishment of him who has, as it were, been cut off from intimate union with God, through slipping back from negligence into what is wrong, in the statement, As the branch cannot bear fruit of itself, except it abide in the vine, so neither can ye, except ye abide in Me. For unless the branch had supplied to it from its mother the vine the life-producing sap, how would it bear grapes, or what fruit will it bring forth, and from what source? You will perceive that the language of Christ has an application by analogy to ourselves. For no fruit of virtue will spring up anew in us, who have once fallen away from intimate union with Christ. To those, however, who are joined to Him Who is able to strengthen them, and Who nourishes in righteousness, the capacity of bearing fruit will readily be added by the provision and grace of the Spirit, as by life-producing water. And knowing this, the Only-begotten said in the Gospels: If any man thirst, let him come unto Me and drink. And to this, the Evangelist, inspired by the Spirit, has testified, when in his excellent explanation he says: But this spake He of the Spirit, Which they that believe on Him were to receive. And the blessed David, speaking as though to God the Father, thus addressed Him: With Thee is the fountain of life, and Thou shalt give them to drink of the river of blessedness. For by the fountain of Divine and spiritual life and of the fulness of blessedness, who else could be meant but the Son, Who fattens and waters our souls in the position of branches clinging to Him by faith and love, with the quickening and joy-giving grace of the Spirit.

I am the Vine, you are the branches: whoever remains in Me and I in him, that person bears much fruit, for without Me you can do nothing. If someone does not remain in Me, he is thrown out like a branch and withers; and they gather them, throw them into the fire, and they are burned.

5, 6 I am the Vine, ye are the brandies: he that abideth in Me and I in him, the same beareth much fruit: for apart from Me ye can do nothing. If a man abide not in Me, he is cast forth as a branch, and is withered; and they gather them, and cast them into the fire, and they are burned.

Our Lord Jesus Christ openly says that He has been called the Vine for this one reason alone: so that we may clearly understand—not merely perceive with our bodily eyes, as through a tangible, sensible, and highly visible image—that those who are eager to be closely united to Him and who choose to enjoy close union with His nature will receive the capacity and the conditions necessary for producing virtue and bearing spiritual fruit. This is because they are clearly supplied, from its source, as from the vine their mother, with both a potential and an actual power. However, in those who have been torn away or cut off from their hold on Him by turning to what is wrong and to conduct displeasing to God, not only will no capacity for fitness in virtue or ability to show the fruits that spring from goodness be seen, but the doom of being consumed by all-devouring fire, as though by an inevitable necessity, will await them. For what is useless for righteousness seems fit to pay the penalty, just as withered branches will be useful only for the fire.

Our Lord Jesus Christ openly says that He has been called the Vine for this reason, and this reason only, that we may clearly understand, and not merely perceive with the eyes of the body, as by a palpable, sensible, and most visible figure, that to those who are eager to be closely joined to Him, and who choose to enjoy a close union with His nature, will be added the capacity and the conditions requisite for the production of virtue and spiritual fruit-bearing; since they are evidently provided, from its source, as from the vine their mother, with a potential and an actual force. In those however who have as it were been torn away or cut off from their hold on Him, by turning to what is wrong and to conduct displeasing to God, not merely will no capacity of a fitness for virtue, or of being able to show the fruits that spring from goodness be seen, but the doom of being consumed by all-devouring fire, as by an inevitable necessity, will await them. For that which is useless for righteousness seems fit to pay the penalty, just as the withered branches will be only useful for the fire.

You can find clear and undeniable proof of what we have said, not by reading through the writings of the ancient saints, but by paying attention to the study of the holy Apostles themselves. For they, by in no way neglecting their love for Christ, but abiding in Him and considering that nothing at all should be placed before righteousness toward Him, have become known throughout the world. They displayed the fruit of their virtue throughout the world, and showing themselves as a model of a God-loving life, as a shining example to everyone under the sun, they won for themselves the unfading crown of glory with God. But the one who was trapped by a few pieces of silver into the net of destruction—I mean the wicked and utterly mercenary Judas—was cut off from the true Vine, that is Christ, and withered away in a sense, and lost both his position as a disciple and the life-giving quality of the Spirit. For he was cast outside, according to the saying of the Savior. For he became alienated from Christ and was handed over like refuse to the one who punishes with fire. Our Lord Jesus Christ therefore appropriately sets before His hearers the joy of heart that comes from the desire for intimate union with Him, and on the other hand places before them the punishment resulting from separation, thus devising a twofold method of salvation. For either through a goal that looks forward to glory and life, or through our fear of the punishment by fire, we shall take hold more earnestly, with all the strength of our mind, of intimate union with Him.

You would find an indisputable and true proof of what we have said, not by perusing the chapters of the saints of old, but rather by applying your attention to the study of the holy Apostles themselves. For they, by neglecting in no way love towards Christ, but abiding in Him, and considering that nothing whatever should be set before righteousness towards Him, have become known throughout the world. And they exhibited through the world the fruit of their virtue, and showing themselves a pattern of a God-loving state, as a bright image to all under the sun, they wreathed for themselves the fadeless crown of glory with God. But he, who by a few pieces of silver was entrapped into the net of destruction, I mean the base and most mercenary Judas, was cut off from the true Vine, that is Christ, and withered away in a certain sense, and lost together his position of discipleship and the quickening quality of the Spirit. For he was cast outside, according to the saying of the Saviour. For he became alienated from Christ, and was given over like rubbish to him that chastises with fire. Pertinently then does our Lord Jesus Christ set forth to His hearers the joy of heart that springs from the desire of intimate union with Him, and on the other hand place before them the punishment resulting from severance, thus conceiving a twofold method of salvation. For either by an aim which looks forward to glory and life, or our dread of the chastisement by fire, we shall lay hold more earnestly, with all the strength of our mind, on intimate union with Him.

But He calls the Father Husbandman, attributing to His Divine Nature the watchful care over us, as we have previously shown at length. For He will be found doing the work of a hand to the Husbandman, Who uses no other hand, according to His Consubstantiality both from Him and in Him—as is really the case, and as we can see in the following way. For as proof that all things are done by the Son, as by the hand of the Father, listen to what the Father Himself says about His creatures: "My hand made all these things"—whereas all things were made by the Son, according to the holy writings.

But He calls the Father Husbandman, attributing to His Divine Nature the watchful care over us, as also we have previously shown at length. For He will be found doing the work of a hand to the Husbandman, Who uses no other hand, according to His Consubstantiality both from Him, and in Him; as is really the case, and as it is in our power to see in the following way. For as a proof that all things are done by the Son, as by the hand of the Father, listen to what the Father Himself says respecting His creatures: My hand made all these things; whereas all things were made by the Son, according to the holy writings.

We should notice that the divine Paul presents to us in shadowy form the true cutting, even though it is not the cutting of a vine, when he says: "Behold then the goodness and severity of God: toward those who fell, severity; but toward you, goodness, if you continue in His goodness: otherwise you also shall be cut off."

We must observe that the divine Paul figures darkly to us the true cutting, even though it be not that of a vine, when he says: Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, goodness, if thou continue in His goodness: otherwise thou also shalt be cut off.

He says that the love of uninterrupted union with Him, and keeping in mind as a divine and spiritual treasure entrusted to them the pure treasure of the Gospel teachings and the true instruction of the doctrines of the faith, established also by unerring interpretations, will be the root of the most perfect goodness. For the whole discourse of the Savior would convey this meaning to us if we consider the aim set forth in the Gospels. For in Christ's promise that He will continually give what is good to those who ask Him, how can we deny that a very clear pledge of this is given to us? I suppose it is necessary to inquire what in addition is the precise meaning of the words: If ye abide in Me, and My words abide in you, ye shall ask whatsoever ye will, and it shall be done unto you. For can anyone say that abiding in Christ can be attained without keeping His words in oneself also? Now to this question sensible people will doubtless answer "No." For our hearer must remember that when inquiring into the kind of love toward Christ and investigating what it was and how it could exist in perfection, we said that two methods are given: I mean that through faith which is wholly blameless, and that again which projects itself in actuality, which enters secretly by pure love. And if we trust our Savior's words that this is so with us, it follows that they adopt a dangerous and intolerable explanation of the relationship by admitting the bare faith which consists in words only, but not receiving the love which is molded by right actions to perfection. They indeed abide in Christ in the sense of the relationship that results from belief, and so far as they do not adopt another religious worship; but when they no longer have His words in themselves they will be condemned. And we do not go so far as to say that, burying the preaching of the Gospels in oblivion, they are altogether unmindful of the Savior's words, submitting everything to their own pleasures and directing their unbridled impulse to the consideration of earthly things alone, and, on account of this, carry themselves away from the true Vine, and, despising the favor of intimate relationship with Him by their own passions, they deem the citizenship that is in Christ of no account. Now concerning every such person Christ Himself says: Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of My Father Which is in heaven. And that faith which is alone and by itself and which does not obtain the assistance of the light that proceeds from works will not suffice to secure an intimate relationship with God, as the disciple of Christ also proves, saying: Thou believest that God is one; the devils also believe and shudder. Shall one then say to those who think that a bare faith alone will be sufficient to enable them to obtain the fellowship that is from above—will even the band of demons rise to fellowship with God, since they acknowledge His Unity and have believed in His Existence? How could this be? For the mere knowledge that the Creator and Producer of all things is One God is useless. But I think it necessary that the confession of piety toward Him should accompany faith. For such a man abides in Christ and will be seen to possess His words, according to the text in the Book of Psalms: I have kept Thy saying in my heart, that I may not sin against Thee. Just as if anyone should place into a bronze vessel the element of fire, he will make the vessel entirely share in the warmth arising from it, so also the mind which in soul and heart is wholly possessed by the divine and heavenly doctrine, by striving toward every kind of virtue, is always thereby inflamed toward it. For it is written: Thy word is very pure: therefore Thy servant loveth it.

He says that the love of unbroken union with Him, and the keeping in mind as a Divine and spiritual treasure entrusted to them the pure treasure of the lessons of the Gospel, and the true instruction of the doctrines of the faith, established also by unerring interpretations, will be the root of the most perfect goodness. For the whole discourse of the Saviour would convey this meaning to us, if we consider the aim set forth in the Gospels. For in the promise of Christ that He will continually give what is good to those who ask Him, how shall we deny that a very clear pledge of this is given to us? I suppose it is necessary to inquire what in addition is the accurate meaning of the words: If ye abide in Me, and My words abide in you, ye shall ask whatsoever ye will, and it shall be done unto you. For can any one say that to abide in Christ can be attained without keeping in oneself also His words? Now to this question men of sense will doubtless answer "No." For our hearer must remember, that when inquiring into the kind of love towards Christ, and investigating what it was, and how it could exist in perfection, we said that there are two methods given; I mean that through faith which is wholly blameless, and that again which projects itself in actuality, which enters secretly by pure love. And if we trust our Saviour's words that this is so with us, it follows that they adopt a dangerous and intolerable explanation of the relationship, in admitting the bare faith, which consists in words only, but not receiving the love which is moulded by right actions to perfection. They indeed abide in Christ in the sense of the relationship that results from belief, and so far as they do not adopt another religious worship; but when they no longer have His words in themselves they will be condemned. And we do not go so far as to say that, burying the preaching of the Gospels in oblivion, they are altogether unmindful of the words of the Saviour, submitting everything to their own pleasures, and directing their unbridled impulse to the consideration of earthly things alone, and, on account of this, carry themselves away from the true Vine, and, despising the favour of intimate relationship with Him, by their own passions, they deem the citizenship that is in Christ of no account. Now concerning every such person Christ Himself says: Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of My Father Which is in heaven. And that faith which is alone, and by itself, and which does not obtain the assistance of the light that proceeds from works, will not suffice to secure an intimate relationship with God, the disciple of Christ also proves, saying: Thou believest that God is one; the devils also believe and shudder. Shall one then say to those who think that a faith bare and alone will be sufficient to enable them to get possession of the fellowship that is from above,—-will even the band of demons rise to fellowship with God, since they acknowledge His Unity, and have believed in His Existence? How could this be? For the mere knowledge that the Creator and Producer of all things is One God is useless. But I think it necessary that the confession of piety towards Him should accompany faith. For such a man abideth in Christ, and will be seen to possess His words, according to the text in the Book of Psalms: I have kept Thy saying in my heart, that I may not sin against Thee. Just as if any one should place into a brazen vessel the element of fire, he will make the vessel entirely the sharer of the warmth arising from it, so also the mind which in soul and heart is wholly possessed by the Divine and heavenly doctrine, by striving up to every kind of virtue is always thereby inflamed towards it. For it is written: Thy word is very pure: therefore Thy servant loveth it.

Therefore, He says, let someone who establishes himself in this and has attained this high honor—so as to remain in Me and to have My words in him—go boldly forward and with complete confidence ask for whatever leads to blessedness, and it shall be given to him without delay. For He says, "I will grant it." "Well then," our opponent says, "if anyone should ask for what is wrong, will He give more of this, and will He who loves virtue allot him such a portion as this?" Get behind me, you man of evil counsel! For God will provide nothing that is opposed to His own nature, nor any of those things which are numbered among evil things. But my view seems more appropriate: does it not appear right and just? It is clear then that the one who abides in Christ and has His words in him knows, by the very fact of his goodness and righteousness, how to think only those things which are acceptable to God. For it is clear that He has permitted those who have His Word in their hearts to ask whatever they may reasonably wish, well knowing that they only aim at a participation in blessings of a spiritual and divine nature. Since our Savior Christ has excellently defined in these words the character of the person who prays and asks to receive whatever he wills from God, let us shape our own condition to conform to this ideal, if we desire to obtain the heavenly blessing. But if you know that you yourself are not such a person as Christ has just indicated to us, do not take it badly if you stumble. But if the effort seems burdensome to you, unite with your faith the glory which proceeds from good works (for this is abiding in Christ), and, having His words in yourself, go forward in confidence, and you yourself will receive without delay whatever you request from God.

" Let him therefore," He says, "who establishes himself therein, and has attained to this high honour, so as to remain in Me, and to have My words in him, go boldly on, and with complete confidence ask for whatever tendeth to bliss, and without delay it shall be given him. For," He says, "I will grant it." "Well then," says our opponent," if any one should ask for what is wrong, will He take more fully of this, and will He that loves virtue allot him such a portion as this?" Get thee behind me, thou man of evil counsel! For God will provide nothing that is opposed to His own Nature, nor any of those things which are numbered among evil things. But my view seems more appropriate: does it not appear right and just? It is clear then that He who abides in Christ, and has His words in him, knows, by the very fact of his goodness and righteousness, how to think only those things which are acceptable to God. For it is clear that He has permitted to those who have His Word in their hearts to ask whatsoever they may reasonably wish; well knowing that they only aim at a participation in blessings of a spiritual and Divine nature. As then our Saviour Christ has excellently defined, in these words, the character of the man who prays and asks to receive whatever he wills from God, let us mould our own condition into conformity with this ideal, if we desire to obtain the heavenly blessing. But if you know that you are yourself not such an one as Christ has just indicated to us, take it not ill if you stumble, but if the effort seems burdensome to you, uniting with your faith the glory which proceeds from good works, (for this is abiding in Christ), and, having in yourself His words, go forward in confidence, and yourself receive without delay whatever you request from God.

He says that God His Father has been glorified, being rightly admired for His incomparable goodness and crowning His exceeding kindness with actual proof. For He loved the world so much, according to Scripture, that He gave His Only-begotten Son, so that whoever believes in Him should not perish but have eternal life. The life of all people, which is fulfilled by Christ, is the fruit of God the Father's kindness. For this reason, I think, He Himself said to God the Father: I glorified You on the earth, having accomplished the work which You gave Me to fulfill. For the Only-begotten, being entrusted with the salvation of us all, has accomplished it well by the Father, and He is not a being under the condition of necessary obedience, but is Himself the absolute wisdom and power of His Father, apart from Whom nothing at all can exist. For all things are by Him, according to the Holy Evangelist, and we especially. And for this reason the blessed David declares that the ordering of all that concerns us, and the directing of everyone's life rightly, is entrusted by the Father to the Son, as His power and wisdom, when he says: O God, order the working of Your power; O God, confirm that which You have prepared; and once more: O God, give Your judgment to the King. For it was the work of Him Who alone reigns with God the Father to restore the earth that was entirely corrupted, and to be able to mold it anew into its former state. Therefore My Father was glorified by giving His Own Son as a ransom for the life of the world, being content to see among us Him Who is above every creature, not so that He might gain any addition of perfection to His Own Nature. For He is all perfect and self-sufficient, having power over all things, but so that you may bring forth more fruit and become My disciples. For if He had not become man, we would not have been deemed worthy of sharing His nature, and being united to Him like branches, and gaining for Him the power of bearing fruit by sharing in His Spirit, and we would not have produced the fruit of a way of life pleasing to God, which He even calls much, putting in the background that which came from service of the Law, and showing that it is of less importance. For the Law has made nothing perfect, according to the saying of Paul. For this reason He said to His holy disciples, indeed to all of us who have been united to Him by faith and perfect love: Truly, truly I say to you, unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter into the kingdom of heaven. And again: Every scribe who has been made a disciple to the kingdom of heaven is like a rich man who brings forth out of his treasure things new and old; casting, as it were, from the treasury of their hearts the Mosaic commands and the memory of the ancient writings. Therefore, whoever is a willing listener and ready to learn, and is full of the light of the Gospel, has his wealth increased and multiplied—I mean, of course, spiritual wealth. For he brings forth things new and old, transforming the shadow of the Law and the power of servitude to the Law into the pattern of citizenship according to the Gospel. For what the Law represented by types, Christ did openly in truth. Therefore He also said: I came not to destroy the Law, but to fulfill; and again: Truly, truly, I say to you, one jot or one tittle will by no means pass away from the Law until all things are accomplished. The power of the service of the Gospel is the much fruit, spiritual and in truth, seeing that the Only-begotten became Man for the glory of God the Father. And because of this it has followed that those who are on the earth are His disciples. For He spoke to those of old time and formerly through the prophets as God, but has told us and said concerning us: And they shall all be taught of God. For to us who believe in Him, no other person has intervened and conveyed the message from Him, or become a mediator of His will toward us, as Moses certainly was to the Israelites at Mount Sinai, or again, the prophets after Moses to those among them, but Christ Himself has taught us. And for this reason we are all taught of God. We would not have become His disciples at all, we would not have brought forth the fruits of love toward God, and this in abundance, unless the Father had been glorified by His goodness, taking such pleasure in us that the Word proceeding from His ousia should become Man. For we shall think this way when we hear the Holy Scripture declaring that He gave His own Son. For He also approved of His choosing to suffer this for us, and, because of this, is said to have given Him, and rightly so.

He says that God His Father has been glorified, being justly admired for His incomparable goodness and crowning as it were His exceeding kindness with actual proof. For He so loved the world according to the Scripture, that He gave His Only-begotten Son, that whosoever believeth on Him should not perish, but have eternal life. The life of all, that of course which is fulfilled by Christ, is then the fruit of the kindness of God the Father. For this reason I suppose He Himself, conversing with God the Father, said: I glorified Thee on the earth, having accomplished the work which Thou hast given Me to fulfil it. For the Only-begotten, being entrusted as it were with the salvation of us all, has well accomplished it by the Father, and He a Being not comprehended under the condition of necessary obedience, but Himself the absolute wisdom and power of His Father, apart from Whom nothing whatever can exist. For all things are by Him, according to the Holy Evangelist, and we in a special manner. And for this reason the blessed David declares that the ordering of all that concerns us, and the directing aright of the life of all is entrusted by the Father to the Son, as His power and wisdom, when he says: O God, order the working of Thy power: O God, confirm that which Thou hast prepared; and once more: O God, give Thy judgment to the King. For it was the work of Him Who alone reigns with God the Father to restore the earth that was entirely corrupted, and to be able to mould it anew into its former state. Therefore My Father was glorified by giving His Own Son as a ransom for the life of the world, being content to see among us Him Who is above every creature, not that He might bring any addition of perfection to His Own Nature. For He is all perfect and self-sufficing, having power over all things, but in order that you may bring forth more fruit and become My disciples. For if He had not become man, we should not, being deemed worthy of sharing His nature, and being united to Him like branches, and gaining for Him the power of bearing fruit by sharing in His Spirit, have produced the fruit of a state of life pleasing to God, which He even calls much, putting in the background that which sprang from service of the Law, and showing that it is of less importance. For the Law hath made nothing perfect, according to the saying of Paul. For this reason He said to His holy disciples, nay to all of us who have been united to Him by faith and perfect love: Verily, verily I say unto you, Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. And again: Every scribe who hath been made a disciple to the kingdom of heaven, is like unto a rich man which bringeth forth out of his treasure things new and old; casting, as it were, from the treasury of their hearts the Mosaic injunctions, and the memory of the ancient writings. He therefore, who is a willing hearer, and ready to learn, and is full of the torchlight of the Gospel, has his wealth increased and multiplied; I mean, of course, spiritual wealth. For he brings forth things new and old, transforming the shadow of the Law and the power of servitude to the Law into the pattern of citizenship according to the Gospel. For what the Law figured by types, this Christ did openly in truth. Wherefore also He said: I came not to destroy the Law, but to fulfil; and again: Verily, verily, I say unto you, one jot or one tittle shall in no wise pass away from the Law, till all things be accomplished. The power then of the service of the Gospel is the much fruit, spiritual, and in truth; seeing that the Only-begotten became Man for the glory of God the Father. And on this account it has followed that those who are on the earth are His disciples. For He spoke to those of old time and formerly through the prophets as God; but has told us and said concerning us: And they shall all be taught of God. For to us who believe in Him, not merely has no other person intervened and conveyed the message from Him, or become a mediator of His Will towards us, as Moses doubtless was to the Israelites in Mount Sinai: or again, the prophets after Moses to those among them; but Christ Himself has taught us. And for this reason we are all taught of God. We should not then have at all become His disciples, we should not have brought forth the fruits of love towards God, and this in abundance, unless the Father had been glorified by His goodness, taking such pleasure in us, that the Word proceeding from His Essence should become Man. For we shall think thus when we hear the Holy Scripture declaring that He gave His own Son. For He also approved of His choosing to suffer this for us; and, on this account, is said to have given Him: and with justice.

As the Father has loved Me, I also have loved you: remain in My love. If you keep My commandments, you remain in My love, just as I have kept My Father's commandments and remain in His love.

9, 10 Even as the Father hath loved Me, I also have loved you: abide ye in My love. If ye keep My commandments, ye abide in My love; even as I have kept My Father s commandments and abide in His love.

We must examine the mysteries presented in this passage with a clearer understanding, for the saying has a deep meaning and sets before us, in its completeness, the significance of the Incarnation. Christ assures us that He Himself was loved by God the Father, and that He loved us in the same way—that is, according to the same manner in which He Himself was loved by His own Father. What instruction did He give them? That it is our duty to abide in His love. But He provides what amounts to an explanation and most convincing reason for being justly loved by the Father, namely, keeping His commandments. He urges us also to be eager to do this and thus, He says, to remain in His love. We have clearly shown what His meaning is, summing up and condensing the sense of the passage into a brief compass as much as possible. But since I think it right to remove the fear from what is likely sometimes to disturb considerably the mind of the pure, come, let us explain how and in what way we understand the meaning of the passage. Our Lord Jesus Christ appears, presenting Himself as a model and pattern of the holy way of life, and for this reason being under the Law and not disdaining to take on the measure of our poverty. He deliberately shaped Himself, according to His plan, into conformity with our condition, so that He might be found as a kind of representation to those who are His, a guide showing the way to our recovery of a state and a life that are foreign to us and completely untrodden. We must now ask what commandment of the Father He has kept, and how, or in what manner, He is said to have been loved by Him. Let the very wise Paul come to our aid and teach us the mystery through his words concerning Him: how, being in the form of God, He 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, becoming obedient even to death—yes, the death of the cross. Therefore God highly exalted Him and gave Him the Name which is above every name. You have heard how, though He was true God, being of the same form as His Father, He humbled Himself, becoming obedient to death. For when God determined to save the corrupted human race, and it did not satisfy justice that any created being should accomplish this, the Only-begotten God, Who knows the Will of God the Father, undertook the task Himself, since the enterprise exceeded all the power that existed in the world. And so He came down to a voluntary submission, even descending to death, and that a most shameful one. For how could being nailed to a cross be honorable, and how would it not rather surpass every disgrace? Since He endured these things, God has highly exalted Him. You have therefore in His willing obedience the fulfillment of the purposes of the Father—which purposes the Son calls commands. For as the Word, understanding the counsels in the Father and searching out the secret thoughts of Him who begat Him—or rather, being Himself the Wisdom and the Power of the Father—He carries out His plan, considering it as a command and naming it in this way by human analogy. And see in this the measure of His love. For God has highly exalted Him, it says. He exalts and glorifies Him who was already exalted and glorified, although He is by nature very God; since He does not exist as one of the creatures, according to the identity of His ousia, and for this reason is considered, and truly is, beyond all height that can be conceived, and even the Lord of Glory, according to the holy writings. But truly, it says, He is exalted and glorified—how, or when, and in what way? When, of course, He was in the form of a servant and in the likeness of our humiliation; that is, man like ourselves. For He returns clothed with our flesh to be again highly exalted and glorified with the Father. And He was loved by Him, and not for the first time when He fulfilled His voluntary submission; and you will better understand this from the following considerations. For according to the manner in which He was always exalted and glorified with reference to His own physis (nature), He who was stripped of the glory suited to God, as far as the definition of His Humanity was concerned, is said to have been glorified and exalted when He became Man. For being from the beginning always loved and through all time, He is said to have been loved even when clothed in flesh. For this reason He appeared among us—that is, He took our form upon Himself and became Man—in order that He might make pleasing to God that which was hated because of the transgression at the beginning and the sin that had crept in since. For this reason Christ is said to have appeared as the Door, the Beginning, and the Way of all good things to us. Does He tell you that He has been loved without reproach because His Father's commands have been kept by Him? Did not the declaration of the mystery seem difficult to you, and was not the deep meaning of the Incarnation accomplished on our behalf hardly attainable by your reason? But they are all plain to him who understands, and right to those who find knowledge.

We must consider the mysteries set forth in the text with the clearer eye of the understanding; for the saying has a deep meaning, and puts before us in its completeness, so to speak, the significance of the Incarnation. For He assures us that He Himself was loved by God the Father, and that He so loved us in turn, after the same manner, that is, according to which He Himself considered that He was loved by His own Father. What charge then did He lay upon them? That it is our duty to abide in His love. But He gives, as it were, an explanation and most convincing reason of His being with justice loved by the Father, namely, the keeping of His commandments; and exhorts us, too, to hasten to fulfil this, and thus, He says, to remain in His love. We have clearly shown what His meaning is then, summing up and condensing into small compass the sense of the passage, so far as possible. But since I think it right to rob of its terrors that which is likely sometimes to disturb in no small degree the mind of the pure, come, let us say how and in what way we apprehend the meaning of the passage. Our Lord Jesus Christ then appears, setting Himself forth as a type and pattern of the holy state of life, and as being on this account under the Law, and not disdaining to take the measure of our poverty, in order that designedly moulding Himself, according to His plan, into conformity with our dispositions, He might be found as in figures to those that are His, a guide of the way to our recovery of a state and of a life strange to us and wholly untrodden. We must now inquire then what commandment of the Father He has kept, and in what way, or in what manner He is said to have been loved by Him. Let then the most wise Paul come to our aid, and initiate us into the mystery by his words concerning Him; how being in the form of God, He emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He hath humbled Himself, becoming obedient even unto death; yea, the death of the cross. Wherefore also God highly exalted Him, and gave unto Him the Name which is above every name. You have heard how, though He was the true God, seeing that He was of the same fashion with His Father, He humbled Himself, becoming obedient unto death. For when God determined to save the corrupted race upon the earth, and it did not satisfy justice that any created being should accomplish this, the Only-begotten God, Who knows the Will of God the Father, Himself undertook the task, as the enterprise exceeded all the power that there was in the world. And thus He came down to a voluntary subjection, so as even to descend to death, and that a most shameful one. For how could the being nailed to a cross be honourable, and how would it not rather pass every disgrace? Since therefore He endured these things, God hath highly exalted Him. You have therefore in His willing obedience the fulfilment of the purposes of the Father; which purposes, the Son says, were ranked by Him as commands. For understanding as Word the counsels in the Father, and searching out the secret thoughts of Him that begat Him, nay rather being Himself the Wisdom and the Power of the Father, He realises His plan, accounting it as a command, and thus naming it after a human analogy. And see herein the measure of His love. For God hath highly exalted Him, He says. He exalts and glorifies Him that was already exalted and glorified; although He is by nature very God; inasmuch as He does not exist as one of the creatures, according to the identity of His Substance, on this account being deemed, and being in reality, beyond all height that is conceived, and even the Lord of Glory, according to the holy writings. But of a truth, He says, He is exalted and glorified; how, or when, and in what way? When of course, He was in the form of a servant and in the likeness of our humiliation; that is, man like ourselves. For He returns clothed with our flesh to be again highly exalted and glorified with the Father. And He was loved by Him, and not then for the first time, when He fulfilled His voluntary subjection; and you will better understand this by the following considerations. For according to the manner in which He was always exalted and glorified, with reference to His Own Nature, He that was bereft of the glory suited to God, so far as the definition of His Humanity was concerned, is said to have been glorified and exalted when He became Man. For being thus from the beginning loved always and through all time, He is said to have been loved even when clothed in flesh. For on this account He appeared amongst us; that is, He took our form upon Him and became Man, in order that He might make pleasing to God that which was hated on account of the transgression at the beginning, and the sin which had crept in in the interval. For, for this reason, Christ is said to have appeared as the Door, and the Beginning, and the Way of all things good to us. Does He then tell you that He has been loved without reproach, because His Father's commands have been kept by Him? Did not the declaration of the mystery seem difficult to you, and was not the deep meaning of the Incarnation accomplished in our behalf hardly attainable by your reason? But they are all plain to him that understandeth, and right to them that find knowledge.

Abide therefore, He says, in My love; that is, come with all zeal and passion, and make it your goal and concern to be worthy of receiving from Me the same kind of love that I have from God the Father. For I was obedient in carrying out the Father's will, and for this reason I remain closely in His love. But when you also become keepers of My commandments, you will likewise remain completely in My love. You will have no excuse, He says, for being lazy in this work. For you will not labor at these things without reward. For I will clearly give you as much love as I have from the Father, and will crown those who keep My words with honors that are almost equal. For the Father has highly exalted Me and has given Me the Name which is above every name. For I have been declared God of the universe, yet I will not be found envious or grudging toward you in such good things. For I have shown you, who are human beings and who for this reason received the nature of slaves, to be gods and sons of God, making you distinguished through My grace with dignities that surpass what your nature can receive. I have admitted you into fellowship in My kingdom; I have shown you conformed to the Body of My glory; I have honored you with incorruption and life. But this still exists only in hope and is reserved for the age to come. And what do you have now for the present time? Have I not made you distinguished, glorified you, and made you holy beyond the devotees of all nations? Indeed, you have rebuked the unclean spirits; I have given you power to heal all kinds of disease and all kinds of sickness. I have given you the promise: Verily, verily I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do. If we allow our minds to grasp the meaning of the passage before us, we will think that this is what He says to His holy disciples. And if we always keep our mind firmly yoked to the doctrines of the truth, and if we direct our investigation as much as we can toward benefiting our hearers and encouraging the practice of a righteous life, we will avoid foolishly stumbling over any obstacle in the way. For it is written in the Book of Psalms: Great is the peace that they have who love Thy law; and they have no stumblingblock in their path.

Abide therefore, He says, in My love; that is, coming with all zeal and ardour, make it the object of your anxiety and concern to be worthy of such a love from Me as I have from God the Father. For I was an obedient worker of the wishes of the Father, and on this account I abide closely in His love. But when ye also yourselves become keepers of My commandments, ye in a like manner will wholly abide in My love. You will have then, He says, no excuse for apathy in the work. For you will not bestow labour on these things without profit. For I shall manifestly give you as much love as I have from the Father; and crown the keeper of My words with honours almost equal. For the Father has highly exalted Me, and has given Me the Name which is above every name. For I have been declared God of the universe, yet I shall not be found envious or to grudge you such good things. For I have shown you, who are men, and who have for this reason received the nature of slaves, to be gods, and sons of God; making you illustrious through My grace with dignities surpassing your nature to receive; have admitted you into the fellowship of My kingdom; have shown you conformed to the Body of My glory; have honoured you with incorruption and life. But this standeth as yet but in hope, and is preserved for the age that is to come. And what have ye now for the time present? Have I not made you illustrious, and glorified you, and made you holy beyond the devotees of all nations? Nay, ye have rebuked the unclean spirits; I have given you power to heal all manner of disease, and all manner of sickness. I have given the promise unto you: Verily, verily I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do. If we allow our minds to be impressed with the sense of the passage before us, we shall think that this is what He says to His holy disciples. And if we at all times keep our mind yoked fast to the doctrines of the truth, and if we turn the investigation into which we enter so far as we can to the profit of our hearers and to foster the practice of a righteous life, we shall avoid foolishly falling over any stumblingblock in the way. For it is written in the Book of Psalms: Great is the peace that they have who love Thy law; and they have no stumblingblock in their path.

When, after introducing the parable of the vine, He went on to teach that the branch which is separated and cut off from the mother that nourishes it will be completely useless and destined to be consumed by fire, He thereby terrified His disciples considerably. For dreadful announcements, even when they do not refer to the present moment, are likely to cause significant alarm to those who hear them, especially when the uncertainty of the future creates the suspicion that what they hear may actually happen. Just as a voyager who is about to cross the sea ahead of him, when it seems likely that a storm will actually arise, and the waves rage, and the wild waters lash themselves in fury, even though he does not see these things before his eyes, and they stand only in expectation, and that expectation perhaps unfounded, fears them as though they were in his sight. He then appropriately raises up again His disciples, trembling and struck with terror at these dreadful announcements, and stunned by the thought of future trials, to sustained courage; and leaving His sad discourse, speaks to them of their joy of heart in God. For it is not, He says, O My disciples, for this reason that I have now spoken these words to you, to rob your minds of courage, or to inspire in you a vague terror, nor that you should be found completely broken down by the thought of coming evil, and unable to endure to secure your own blessedness, but that you might be quite otherwise affected, and have pleasure of heart in Me, and that My joy should remain in you.

When, after introducing to us the parable of the vine, He went on to teach us that the branch which is separated and sundered, as it were, from the mother who nourishes it will be wholly useless, and doomed to be consumed by fire, He thereby terrified His disciples not a little. For awful tidings, even though they have no reference to the present, are likely to cause no little alarm to their hearers, especially when the obscurity of the future engenders the suspicion that what they hear may come to pass. Just as the voyager who is about to cross the sea before him, when it seems probable that a storm will actually arise, and the billows rage, and the wild waves lash themselves in fury, even though he do not see these things before his eyes, and they stand yet merely in expectation, and that perhaps baseless, fears them as though they were in his sight. He then fitly raises up anew His disciples, trembling and struck with terror at these dreadful tidings, and stupefied by the thought of future trials, to a sustained courage; and leaving His sad discourse, speaks to them of their joy of heart in God. For it is not, He says, O My disciples, for this cause that I have now spoken these words unto you, to rob your minds of courage, or to inspire in you a vague terror, nor that you should be found altogether broken down by the thought of evil to come, and unable to endure to secure your own blessedness, but that you might be quite otherwise affected, and have pleasure of heart in Me, and that My joy should abide in you.

I think we need to consider more carefully what this passage means and what Christ wants us to understand. We must see it as having a twofold meaning: either we can take the words "that you may have joy concerning Me" or "in Me" as used in a straightforward argument with an obvious meaning—so that you yourselves may complete your own power, reflecting on the reward of blessings that surpass all earthly things, and the return that your efforts will win, and the greatness of your glory with God; or, considering it in another sense, we will not hesitate to pursue a deeper inquiry. For we ought most eagerly and keenly to search with all reverence for the purpose of all these investigations. What then do the words "that My joy may be in you" mean? Do they mean that the Only-begotten is as we are, that is, a human being, only without sin, determined to endure all the sufferings which the cursed madness of the Jews forced Him to experience? For we will find Him insulted and persecuted, and struck with bitter reproaches, and spat upon, and beaten with rods, and not exempt from the insult of the scourge, and, last of all, to crown everything, nailed to the cross through our means and for our sake. And facing all this terrible suffering, He was not overwhelmed by agony, and did not even shrink from the disgrace of suffering as His plan required, but was full of the heartfelt pleasure and joy that suited Him, since He saw the multitude of those who were saved, and the Will of God the Father fulfilled. For this reason He counted dishonor as joy, and thought suffering was pleasure. For when they committed many things against Him that were contrary to His nature, we will find it written that Jesus then rejoiced in the Spirit, and said, "I thank You, O Father, Lord of heaven and earth, that You hid these things from the wise and understanding, and revealed them to babes: yes, Father, for so it was well-pleasing in Your sight." Notice that when He saw wisdom given to babes and simple people, He rejoiced and exulted by the Spirit, and offered up thanks, as if on our behalf, to the Father who saves us; but when He passed through the land of the Samaritans, and was wearied with His journey, as it is written, He sat by Jacob's well. But when the woman mentioned to Him the need to draw water, He told her what was likely to happen; and foretold that a multitude of Samaritans would come, and seemed to treat the necessities of life as unimportant. For what did He say to His disciples when they urged Him to eat what they had? "My food is to do the will of My Father, and to accomplish His work." Is it not clear from this that He counted the fulfilling of His Father's Will, that is, providing a refuge in salvation for the backsliders, as pleasure and joy? It is beyond doubt.

And I think we ought to consider more attentively what the sense of this passage is, and what Christ wishes us to take as His meaning. We must take it then as having a twofold meaning: for either one may say the words that you may have joy concerning Me or in Me, as used in an argument which bears no meaning but the obvious one: for so ye yourselves may make your own power complete, reflecting on the reward of blessings which exceed all things earthly, and the return that your exertions will win, and the greatness of your glory with God; or considering it in another sense, we will not shrink from entering upon a more profound inquiry. For we ought most eagerly and keenly to hunt in all reverence for the aim of all these investigations. What do then the words that My joy may be in you signify? Do they mean that the Only-begotten is as we are, that is, a Man, only without sin, resolved to undergo all the sufferings which the accursed madness of the Jews compelled Him to experience? For we shall find Him insulted and persecuted, and buffeted with bitter reproaches, and spat upon, and beaten with rods, and not exempt from the insult of the scourge, and, last of all, to crown all this, nailed to the cross through our means and for our sakes. And in the presence of all this awful suffering, He was not bowed down in agony, and did not even shrink from the ignominy of suffering as His plan required, but was full of the pleasure of heart and joy which became Him, since He saw the multitude of those who were saved, and the Will of God the Father fulfilled. For this cause He accounted dishonour joy, and thought suffering pleasure. For when they dared against Him many things repugnant to His nature, we shall find it written that Jesus then rejoiced in the Spirit, and said, I thank Thee, O Father, Lord of heaven and earth, that Thou didst hide these things from the wise and understanding, and didst reveal them unto babes: yea, Father, for so it was well-pleasing in Thy sight. Note that when He saw wisdom given to babes and simple folk, He rejoiced and exulted by the Spirit, and offered up thanks, as in our behalf, to the Father Who saves us; but when He passed through the land of the Samaritans, and was wearied with His journey, as it is written, He sat by the well of Jacob. But when the woman represented to Him the need of drawing water, He told her what was likely to come to pass; and foretold that a multitude of Samaritans would come, and seemed to make of small account the necessaries of life. For what did He say to His disciples, when they counselled Him to partake of what they had to eat? My meat is to do the will of My Father, and to accomplish His work. Is it not thereby clear that He accounted the fulfilling of His Father's Will, that is, providing a refuge in salvation for the backsliders, as pleasure and joy? It is beyond doubt.

All this, He says, I have spoken to you so that My joy may be in you—so that the things that encourage Me may also encourage you; so that you may face dangers bravely, equipping yourselves with the hope of those who will be saved; and so that if suffering comes upon you in this work, you may not be reduced to the weakness of apathy, but may rejoice even more abundantly when the pleasure of Him who wills that all people should be saved and come to the knowledge of the truth is fulfilled through you. For I too rejoiced at this and considered My sufferings very sweet. So when you choose to have this joy, which I thought was fitting for Myself, then you will have it perfect and complete.

All this then, He says, I have spoken unto you, that My joy may be in you; that those things may give you encouragement that give encouragement to Me; that you may face perils bravely, girding yourselves with the hope of those who will be saved; and, if suffering come upon you in this work, that ye may not be brought low into the feebleness of apathy, but may joy more abundantly, when the pleasure of Him That willeth that all men should be saved and come to the knowledge of the truth is fulfilled by you. For I, too, rejoiced at this, and thought My sufferings very sweet. When then, He says, you elect to have this joy, which I thought became Myself, then you will have it perfect and complete.

We believe that the fullest and most complete joy is the joy that is found in God, comes through God, and results from good works, because of the firm and stable nature of our hope. And because it arose from the right source, not only we but also Jesus Himself found pleasure in it. We say that worldly joy is incomplete because it is clearly temporary and stirred up by unworthy causes—earthly things that pass away like illusions and shadows. Similarly, we say that hatred is perfect when it has a just and righteous origin among us, just as the blessed David says about the opponents of God's glory, "I hated them with a perfect hatred." And perfect love is that which prepares those who have chosen it to offer themselves completely to God in God and through God, not the love that is fixed on earthly objects and things of no value.

For we think that joy most full and complete, which is in God, and through God, and results from good works, through the fixity and stability of the hope; and because it arose from a proper source, not only we, but also Jesus Himself took pleasure in it. And we say that the joy which is of the world is incomplete: because it is clearly transient and excited by unworthy causes; earthly things which flit away like phantoms and shadows. Just as we say that hatred is perfect which has a just and righteous origin amongst us; just as, of course, the blessed David says about the opponents of the glory of God, I hated them with a perfect hatred; and perfect love that which prepares those who have chosen it, in God and through God, to offer themselves wholly unto God; not that which is fixed on any earthly objects, and things worthy of no account.

This is My commandment: that you love one another, just as I have loved you. No one has greater love than this: that someone lay down his life for his friends.

12, 13 This is My commandment, that ye love one another, even as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends.

He now makes the meaning of the previous passage clearer through the illustration given here—that is, the necessity of His disciples having His joy in them. He states plainly, "I give you this command and teach those who think they should follow Me to do this: to be disposed and to practice toward one another the same kind of love that I have already shown and fulfilled." Christ Himself shows how great a measure can be found for His love when He says that nothing can be greater than the kind of love that moves someone to give up life itself for those he loves. By all this He not only urges His own disciples that they should hardly shrink from facing dangers for those they love, but also that He Himself without hesitation held Himself completely ready to undergo death in the flesh. For the power of our Savior's love reached so great a measure. His actions bore out these words, and by encouraging His disciples to attain an exceedingly great and extraordinary courage, and by urging them toward the perfection of brotherly love, and fortifying their hearts with the armor of enthusiasm and love of God, and raising them up into an invincible and undaunted zeal, He moved them to rush eagerly to establish everything according to His good pleasure. Paul showed himself to be such a man when he said, "For to me, to live is Christ, and to die is gain." And again, "For the love of Christ constrains us, because we judge this: that one died for all, therefore all died." And besides, "Who shall separate us from the love of Christ? Shall tribulation, or anguish, or famine, or nakedness, or peril, or sword?" Notice how he promises that nothing will be able to overcome or succeed in cutting us off from the love of Christ. But if caring for the flocks and feeding the lambs of Christ means loving Him, is it not perfectly clear that the person who preaches the word of salvation to those who do not know God will overcome death, persecution, and the sword, and will think hardship nothing at all? And if it is appropriate to condense the meaning and compress our Savior's words, and to express in few words what He wants His disciples to do, He commands them to keep their hearts undaunted and free from every fear, to minister the word of faith in Him, and to preach the Gospel to all who are in the world. He gives the same command through the word of the prophet Isaiah: "O Zion, who brings good tidings, get up into the high mountain. O Jerusalem, who brings good tidings, lift up your voice with strength; be strong, fear not." And we shall find that the holy disciples themselves have the power to do this properly when they ask God through earnest prayer, for on one occasion, denouncing the madness of the Jews, they exclaimed, "And now, Lord, look upon their threats and grant to Your servants to speak Your word with boldness."

He now makes clearer by the illustration here given the meaning of the preceding passage; that is, the necessity of His disciples having His joy in them; and clearly says, "I give you this injunction, and teach those who think they ought to follow Me to do this, and be thus minded to practise such manner of love towards one another as I have heretofore shown and fulfilled." How great a measure can a man then find to the love of Christ, He Himself shows when He says that nothing can be greater than such love, which excites to forsake life itself for those one loves. And by all this He not only exhorts His own disciples that it becomes them so little to shrink from fearing to encounter dangers for those they love, but that also He Himself without shrinking held Himself in utmost readiness to undergo the death of the flesh. For the power of our Saviour's love attained so great a measure. And these words were borne out by His action, and by His encouragement to His disciples to attain an exceeding great and extraordinary courage, and by His exhorting them to the perfection of brotherly love, and fencing their hearts with the armour of enthusiasm and love of God, and raising them up into a zeal invincible and undaunted, so as impetuously to hasten to establish everything according to His good pleasure. Such a man Paul showed himself to us, when he said, For to me, to live is Christ, and to die is gain. And again: For the love of Christ constraineth us: because we thus judge that one died for all, therefore all died. And besides: Who shall separate us from the love of Christ? Shall tribulation, or anguish, or famine, or nakedness, or peril, or sword? Note how he promises that nothing shall be able to overcome it or prevail to cut us off from the love of Christ. But if tending the flocks and feeding the lambs of Christ be to love Him, is it not quite clear that he who preaches the word of salvation to those who know not God will prevail over death, persecution, and the sword, and will think distress of no account at all? And, if it be fitting to condense the meaning and to compress the words of our Saviour, and to express in a few words what He wishes His disciples to do, He bids them to keep their hearts undaunted and free from every fear, and minister the word of faith in Him, and to preach the Gospel to all who are in the world. And the selfsame command He gives by the word of the prophet Esaias: O Zion, that bringest good tidings, get thee up into the high mountain. O Jerusalem, that bringest good tidings, lift up thy voice with strength; be strong, fear not. And we shall find that the holy disciples themselves have power to do this aright, when they ask of God by earnest prayer: for on one occasion, accusing the madness of the Jews, they exclaimed: And now, Lord, look upon their threatenings: and grant unto Thy servants to speak Thy word with boldness.

There are many people who resist and impiously attack those who openly preach the Gospel. But even if the terror is severe and the waves of evil counsel rise up most terribly, His true disciples will not speak of suffering until the righteous acts that come from love reach their goal—the kind of love, I mean, that our Savior showed us as an example. For the joy that was set before Him, He endured the cross, despising the shame, in order to accomplish salvation for those who have sinned. And if He had not been willing to suffer for us, we would still be dead, servants of the devil, foolish and blind, remaining in need of everything good, and slaves to pleasure and sin, having no hope and without God in the world. But now the Savior has even given His life for us out of the love He has for us, and by showing an incomparable love of mankind, He has made us enviable and thrice-blessed, lacking nothing good.

For those who resist and impiously rail against such as openly minister the Gospel are very many. But even if the terror be keen and the waves of evil counsel rise up most dreadfully, there will be no mention of suffering among His true disciples until the righteous acts that proceed from love attain their end—-such love, I mean, as our Saviour set forth to us as a pattern, Who for the joy that was set before Him endured the cross, despising the shame, in order that He might accomplish salvation for those who have sinned. And if He had not been willing to suffer for us, we should be still dead, servants of the devil, fools and blind, and remaining in need of everything good, and slaves of pleasure and sin; having no hope, and without God in the world. But now the Saviour has even given His life for us from the love that He has unto us, and, exhibiting an incomparable love of mankind, has made us enviable and thrice-blessed, in want of no manner of thing that is good.

The meaning of the text understood this way will fit with the inspired writings of the disciples. And if this saying goes out to all the world—"This is My commandment, that ye love one another, even as I have loved you"—much profit will come to everyone from examining it. For if love toward brothers both preserves and accomplishes the fulfillment of our Savior's entire command, how could anyone who tries as much as possible to achieve this without making himself vulnerable to criticism and blame not be highly worthy of admiration, since the sum of all the virtues, so to speak, is contained in it? For love toward one another is second only to love for God, and all the power of righteousness toward God is summed up in this one word: "Thou shalt love thy neighbor as thyself."

The meaning then of the text as thus conceived will fit in with the inspired chapters of the disciples. And if the saying shall go forth to all the world, that is, This is My commandment, that ye love one another, even as I have loved you, much profit will result to all from the investigation. For if love towards brethren keeps and works the fulfilment of the whole command of our Saviour, how will not he who tries as far as possible to accomplish this without laying himself open to censure and blame be very worthy of admiration, since the sum. of all the virtues, so to speak, is stored up in it? For love towards one another is next to love to God, and all the power of righteousness towards God is concluded as in this one word, namely, Thou shalt love thy neighbour as thyself.

You are My friends, if you do the things which I command you. I no longer call you servants, for the servant does not know what his lord does. But I have called you friends, for all things that I heard from My Father I have made known to you.

14, 15 Ye are My friends, if ye do the things which I command you. No longer do I call you servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I heard from My Father I have made known unto you.

In contrast to the terrors that will sometimes assail those who are inclined towards obedience and love of virtue, He has set before them the gain of their love towards Him, so that through the consolations that follow from this, and by their aiming at what is greater, what is burdensome may disappear and what sometimes seems to cause pain may sink into insignificance. Labor is sweet to those who love God, since their reward is near and rich. Who then could conceive anything greater, and what will anyone say is more glorious, than to be and be called the friend of Christ? For see how the reward surpasses the very limits of human nature. For all things are subject to Him who made them, according to the saying of the Psalmist, and there is, I suppose, nothing in Creation that has not been subjected to the yoke of slavery, in accordance with the decree befitting the Creator and His work. For what is produced is not on an equality with its producer—and how could it be? But God, who is over all, will hold sway over and direct His own works. Since the universe is under the yoke of subjection and puts itself under servitude to God, the Lord raises His holy ones to a supernatural glory if they appear willing to work His will and bring to Him, as an offering that is due, a blameless subjection. Their reward then is glorious and worthy of envy.

In contrast to the terrors which will sometimes assail those inclined towards obedience and love of virtue He has set the gain of their love towards Him, in order that by the consolations ensuing from this, and by their aiming at what is greater, that which is burdensome may disappear and that which sometimes seems to cause pain sink into insignificance. Sweet is their labour to those who love God, since indeed theirs is a near and rich reward. Who then could conceive any thing greater, and what will he say is more glorious, than to be and be called the friend of Christ? For see how the reward surpasses the very limits of the nature of man. For all things are subject unto Him that made them, according to the saying of the Psalmist; and there is, I suppose, nothing in Creation which has not been subjected to the yoke of slavery, in accordance with the decree becoming the Creator and His work. For the work produced is not on an equality with its producer; and how could it be'? But God, Who is over all, will hold sway over and direct His own works. The universe then being under the yoke of subjection, and putting itself under servitude to God, the Lord leads up His holy ones to a supernatural glory, if they appear willing to work His Will and bring to Him, as an offering that is due, a blameless subjection. Their reward then is glorious and worthy of envy.

But we must consider this point especially at this juncture, for it will be of no small profit. For if friendship with Christ is sufficient for anyone to receive the dignity of freedom and no longer be called slaves, how could He be a slave except as made and created, according to the thoughtlessness of some? For He is not able to grant the honor of freedom to all others while His own Nature lacks this attribute. For I suppose He must possess it more than all the rest, for then He will most appropriately give to those who lack it the blessing that is His own. But the dignity must be conferred on and given to the holy Apostles, or perhaps also to all others who rise through faith to friendship with our Lord Jesus Christ, as an honor, but not existing in the same manner as it does in Him. For they, rising through their likeness to Him to the glory of liberty, would display through this what naturally belongs to Him alone. For that which is by position is compared with that which is by physis.

But we must consider this point especially at this juncture, for it will be of no small profit. For if friendship towards Christ will be sufficient in the case of any for the dignity of freedom and the being no longer called slaves, how could He be a slave except as made and created, according to the thoughtlessness of some? For He is not able to allot the honour of freedom to all others, while His own Nature is bereft of this attribute. For I suppose He must appear in possession of it more than all the rest, for then will He most suitably give to those who have it not the blessing that is His own. But the dignity must be conferred on and given to the holy Apostles, or perhaps also to all others who mount up through faith to the friendship that is towards our Lord Jesus Christ, as by way of honour, but not existing in like manner with that enjoyed by Him. For they, mounting up by their likeness to Him to the glory of liberty, would display by this that which naturally belongs to Him alone. For that which is by position is compared with that which is by nature.

We need to demonstrate this, however, since I think it is necessary to work through every inquiry that is useful and especially requires explanation. The righteousness that comes from faith in Christ has a more ancient manifestation than the righteousness that comes according to the law. Furthermore, the knowledge of the Divine mysteries is revealed to those who believe and obey Christ, and the counsel of God the Father is interpreted by the one who knows the counsel of the Son, but not at all to those who are disobedient.

This however we must demonstrate; for I think it is necessary to go through every inquiry which is useful and particularly necessitates explanation. For the justice which is derived from faith in Christ has a more ancient manifestation than that justice which is according to the law; and further, because the knowledge of the Divine mysteries is revealed to those that believe and obey Christ, and the counsel of God the Father is interpreted by him who knows that of the Son, but to those who are disobedient, not at all.

Come then, let us illustrate this again by means of the inspired Scripture, dwelling on it at some length to our benefit. It has been written in a book of Moses that Abraham believed in God, and his faith was counted to him as righteousness, and he was called the friend of God. And what was the character of his faith, or how was he called the friend of God? He heard the words, "Get out of your country and from your relatives, to a land that I will show you." Moreover, when he was commanded to sacrifice his only son as a type of Christ, he learned the purpose hidden in God. And for this reason the Savior spoke concerning him to the ungodly Jews, saying: "Your father Abraham rejoiced to see My day, and he saw it and was glad." Therefore the inspired Abraham, through obedience and sacrifice, was called the friend of God and took upon himself the distinction of righteousness.

Come then, let us again illustrate this by the inspired Scripture, dwelling somewhat at length upon it to advantage. It has then been written in a book of Moses that Abraham believed in God, but his faith was accounted unto him for righteousness; and he was called the friend of God. And what was the manner of his faith, or how then was he called the friend of God? He heard the words, Get thee out of thy country, and from thy kindred, unto a land that I will show thee. Moreoyer, when he was enjoined to sacrifice his only son as a type of Christ he learnt the purpose hidden in God. And for this reason the Saviour spoke concerning him to the impious Jews, saying: Your father Abraham rejoiced to see My day; and he saw it and was glad. Therefore the inspired Abraham, owing to obedience and sacrifice, was called the friend of God and put on himself the boast of righteousness.

And not only this, but he was considered worthy of conversation with God and knew God's plan that came to pass in the last times. For when the time was fulfilled, Christ died for us—the true, sacred, and holy sacrifice that takes away the sin of the world.

And not only this, but he was deemed worthy of Divine converse, and knew the counsel of God, which came to pass in the last times. For in the fulness of time Christ died for us—-the true, sacred, and holy sacrifice which taketh away the sin of the world.

But look again at how something similar is fulfilled in those who rise by faith to friendship with our Savior Christ. They too heard the words "Get out of your country." We can learn that they obeyed eagerly from what they say: "For we do not have an abiding city here, but we seek the city that is to come, whose builder and maker is God." They are strangers and sojourners on earth, being citizens of heaven and leaving the land of their birth—to speak allegorically of their heavenward aspirations—eagerly desiring the resting place above. The Savior set this before them when He said, "I go and will prepare a place for you; and when I come, I will receive you to Myself, that where I am, there you may be also." They were told to go forth from their kindred, and how shall we show this? We will refer to Christ's own words: "He who loves father or mother more than Me is not worthy of Me." That the things of God were preferred to their earthly and fleshly relationships, and that their love toward Christ was set forth as far stronger, is certainly unquestioned among those who reverence Him. The blessed Abraham was ordered to bring his own son to God as an odor of a sweet-smelling savor, while others, clothing themselves with the righteousness that is by faith, were commanded to offer not others but themselves. For Paul says: "Present your bodies as a living sacrifice, holy, acceptable to God, which is your reasonable service." Since it has been written concerning them, "They who are of Christ Jesus have crucified the flesh with the passions and lusts thereof," they knew the mystery that is in Christ. They know the powers of the age to come and what will be in the last days; for they will receive the rewards of their labors and take as payment the recompense of their piety toward Christ. Therefore we shall become just and friends of God, as Abraham did. And the Gospel dispensation is far more ancient than that of the Law. By the Gospel dispensation I mean that which is by faith and friendship toward God, first shaped in Abraham at the beginning of his race according to the flesh, that is, of Israel, but now passing from type to truth and being fully fulfilled in the holy disciples themselves, as in the beginning of a spiritual race preserved as a people for God's own possession, which is also called a holy nation and a royal priesthood. Therefore it has been said to the mother of the Jews, I mean the synagogue, by the voice of the Psalmist: "Instead of fathers your sons have been born."

But see again a like fulfilment in the case of those who mount up by faith to the friendship of our Saviour Christ. They also heard the words Get thee out of thy country. And that they did it eagerly we may learn from what they say: For we have not here an abiding city, but we seek after the city which is to come, whose builder and maker is God. For they are strangers and sojourners upon earth, being citizens of heaven and leaving the land of their birth to speak allegorically of their heavenward aspirations, desiring eagerly the resting-place above. For this the Saviour set before them when He said, I go and will prepare a place for you; and when I come, I will receive you with Myself; that where I am, there ye may be also. They were told to go forth from their kindred; and how shall we show this? We will refer to Christ's own words: He that loveth father or mother more than Me is not worthy of Me. And that the things of God were preferred to their earthly and fleshly relationship, and their love towards Christ set forth as far stronger, is certainly unquestioned among those who reverence Him. And the blessed Abraham was ordered to bring to God his own son for an odour of a sweet-smelling savour, while others, girding themselves with the righteousness that is by faith, were commanded to offer not others but themselves. For he says: Present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. Since it has been written concerning them: They that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof, they knew the mystery that is in Christ. For they know the powers of the age to come, and what will be in the last days; for they will receive the rewards of their labours, and take as requital the recompence of their piety towards Christ. Therefore we shall become just and the friends of God, as did Abraham. And the Gospel dispensation is far more ancient than that of the Law. I mean by the Gospel dispensation that which is by faith and friendship towards God, then moulded first in Abraham, as in the beginning of his race according to the flesh, that is of Israel, but now coming as from a type to truth, and being well fulfilled in the holy disciples themselves, as in the beginning of a spiritual race preserved as a people for God's own possession, which also is called a holy nation and a royal priesthood. Therefore it has been said to the mother of the Jews, I mean the synagogue, by the voice of the Psalmist: Instead of fathers thy sons have been born.

The inspired disciples truly are sons of the Jewish synagogue, for they were raised in the practices of Moses. They became fathers, holding Abraham's position, and were the beginning of the spiritual race. For this reason they were appointed as rulers, offering up the Gospel of Christ as a sacrifice throughout the entire world, just as Abraham offered Isaac as a type of Christ. We say this not to deprive the blessed Abraham of the glory that is rightfully his and befits him, but to show that what has been appointed by Christ in the last days was prefigured in him. The reward of friendship with God that was first seen in Abraham is intimately connected with the freedom that comes through faith, and now this same reward is also seen in the holy disciples as the firstfruits of a new generation. Let the inspired Paul demonstrate to us the necessity of speaking this way. He vigorously argued with the Jews that the righteousness that comes from faith is far older than that of the Law. When he mentioned circumcision according to the flesh, he declared that this was given to the firstfruits of the race, that is Abraham, for no other reason except to become the sign and seal of the faith he had while he was still uncircumcised. But if uncircumcision, which also includes faith, came before the Law, while circumcision, which does not have the glory of faith, came after the Law, and Abraham believed while uncircumcised, how can the righteousness through faith of those who are justified and freed through love toward God, as Abraham was, not be more ancient than the dispensation by the Law? For in this way he will also be the father of many nations by promise, not according to the flesh. We have now appropriately said these things because of our Lord's words: No longer do I call you servants: you are My friends; for all things that I heard from My Father, I have made known to you.

For the inspired disciples are truly sons of the synagogue of the Jews, for they were nourished up in the Mosaic usages. They became fathers, holding the position of Abraham, and were the beginning of the spiritual race, and for this reason were ordained as rulers, offering up as a sacrifice the Gospel of Christ in all the world, as did Abraham Isaac as a type of Christ. We thus speak, not depriving the blessed Abraham of the glory which is his due and befits him, but showing in him, as in a figure, what has been appointed in the last days by Christ. The reward of friendship with God which was then seen in Abraham first is intimately conjoined with the freedom which comes by faith, and now also it is seen in the holy disciples as the firstfruits of a new generation. Let then the inspired Paul point out to us the necessity of thus speaking, vehemently contending with the Jews, that the righteousness that is of faith is far older than that of the Law. For when he made mention of the circumcision according to the flesh, he affirmed that this was given to the firstfruits of the race, that is Abraham, for no other reason save his becoming the sign and seal of the faith which he had while he was in uncircumcision. But if uncircumcision with which also is faith was before the Law, but circumcision which has not the glory of faith after the Law, and Abraham believed in uncircumcision, how will not the justice through faith of those who are justified and freed through love towards God, as was Abraham, be more ancient than the dispensation by the Law? For thus also he will be father of many nations by promise, not according to the flesh. And these things have we now pertinently said on account of our Lord's word: No longer do I call you servants: ye are My friends; for all things that I heard from My Father, I have made known unto you.

You did not choose Me, but I chose you, and I have appointed you so that you should go and bear fruit, and so that your fruit should remain: so that whatever you ask of the Father in My name, He will give you.

16 Ye did not choose Me, but I chose you, and have appointed you, that ye should go and bear fruit, and that your fruit should abide: that whatsoever ye shall ask of the Father in My name, He shall give you.

His goal is neither to discourage His holy disciples with words that are too harsh—being aware, as God, of how weak human reasoning tends to be—nor does He allow them to fall into a state of backsliding through excessive reassurances, for this is indeed a disease and a serious one. But by forming a middle way between these two from a mixture of both, He appropriately leads them into a safe path, and produces in them a knowledge of the more stable condition and of the complete uncertainty of that which is removed from it.

His aim is neither to depress His holy disciples by words too grievous, being aware, as God, of the great tendency of human reason to weakness, nor again does He permit them by immoderate assurances to fall into a state of backsliding, for this is indeed a disease and a serious one. But forming a mean between these two from a mixture of both, He fitly leads them into a safe path, and works in them a knowledge of the more stable state and of the complete uncertainty of that which is removed from it.

After abundantly comforting them with words of consolation regarding those things that would likely cast them down, and persuading them in turn to rejoice, He again incites them through His commands to a confident courage by calling them to diligence. He persuades them to change their minds and to rejoice instead at those very things that had understandably dismayed them. He charges them to show the utmost zeal and to practice an overflowing measure of brotherly love, to benefit those who are still without faith, and to eagerly use words and deeds that lead to righteousness in order to draw those who have gone astray toward a willingness to be united to God through faith.

When therefore, then, he has abundantly comforted them with the words of consolation, and with respect to those things at which they would be likely to be cast down, persuading them in turn to rejoice, He again incites them by His injunctions to diligence to a confident courage; persuading them to change their minds and rather to rejoice at those things at which they had not without reason been dismayed, and charges them to display the utmost zeal, and put into practice an overflowing measure of brotherly love, and to benefit those as yet without faith, and to hasten by the words and deeds that make for righteousness to draw those who are astray to a willingness to be united to God by faith.

Offering Himself as an Image and Pattern of what must be done, and presenting to them what has already been accomplished by Him on their behalf, He persuades them to imitate their Teacher and to be themselves conspicuous in similar righteousness when He says: Ye did not choose Me, but I chose you, and what follows.

Offering Himself then as an Image and Pattern of that which must be done, and bringing before them that which has been already accomplished by Him in their behalf, He persuades them to imitate their Teacher and themselves to be conspicuous in like righteousness when He says: Ye did not choose Me, but I chose you, and what follows.

Think of Him as saying this: "Clothe yourselves with love for one another, My disciples. You should also plan and do for one another, and carry out with eager enthusiasm, those things which I have first done for you. For I chose you, and you did not choose Me. I drew you to Myself and made Myself known to those who did not know Me through My exceeding kindness, and I brought you to a firm conviction in order to lift you up—that is, to give you the ability to press forward to what is greater, and to bear fruit for God. Reach therefore the full confidence that whatever you ask in My name you will receive. Since you follow in the path of My words and ministry, and have the mindset that My true disciples ought to have, it follows that you should not by your own delay put obstacles in the way of someone who willingly seeks the faith and is self-motivated toward a life of piety. Rather, you should attach yourselves as guides to those who are still ignorant and wandering, and bring to those who do not yet want to learn it the Gospel of salvation, and eagerly urge them to reach the true knowledge of God, even if the minds of your hearers are hardened into disobedience. For in this way they would come to be in your condition—that is, they will advance and will return through gradual growth in what is better to fruit-bearing in God, so as to have the fruit that always remains and is preserved, and that most welcome object of prayer: the granting of whatever they wish, if only they ask in My name."

Conceive Him then as saying: "Gird yourselves with love towards one another, O My disciples; for ye ought indeed yourselves also to devise and do towards one another, and perform with an eager zeal, those things which I have first accomplished towards you. For I chose you, and it is not you that have chosen Me. I drew you to Myself and made Myself known to those who knew Me not through My exceeding kindness, and I brought you into a steadfast opinion so as to lead you up, that is, to confer on you the ability to reach forward to what is greater, and to bear fruit unto God. Attain therefore to the complete confidence that whatsoever ye shall ask in My name ye shall receive. Since, therefore, ye follow in the track of My words and ministry, and have the mind which My true disciples ought to be endued with, it follows that ye ought not by your own tarrying to throw obstacles in the way of him who of his will seeks the faith and is self-called to a life of piety; but that you should rather attach yourselves as guides to those who are still ignorant and astray, and bring to those who do not yet prefer to learn it the Gospel of salvation, and eagerly exhort them to attain unto the true knowledge of God, even though the mind of your hearers be hardened into disobedience. For thus they would be in your condition, that is, they will advance and will return by gradual growth in what is better to fruit-bearing in God, so as to have the fruit that ever remains and is preserved and that most acceptable object of prayer, the bestowal of whatsoever they wish, if only they ask in My name. "

Here is the paragraph rewritten in clear, modern English:

So much for that point. We need to compress the meaning of the text into a few words to make it clear to our hearers. He is persuading His disciples to have this much love toward others, and He wants them to show the same level of enthusiasm in their ongoing efforts to pursue in every way and bring to holiness the souls of those who have not yet believed—the same enthusiasm He Himself first showed toward us and them. That He Himself chose His disciples is beyond question, and I think it's unnecessary to explain how and in what way each one was called. Still, what follows will equally convince us that the Savior's words carry the meaning I have just given them. For he says:

So much then on this head: for it is necessary again, compressing in a few words the drift of the text, to make it clear to our hearers. He persuades His disciples to have so much love towards others, and wishes them to exhibit as much zeal in their persistent endeavour in all directions to pursue and bring to holiness the souls of those who have not yet believed, as He Himself first showed towards us and them. For that He Himself chose His disciples is unquestioned, and I think it unnecessary to state how and in what way the call of each was made. Still, that the discourse of the Saviour is pregnant with the meaning I have just given to it what follows will equally persuade us. For he says:

Should we not acknowledge that selecting those who are still unfaithful and wandering, and bringing them to obedience to God, is the work of the greatest love of all? This cannot be denied. Paul was eager to do this when he said: We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be reconciled to God. Peter does the same, speaking boldly to the Jews: And now, brethren, I know that in ignorance you did it, as did also your rulers. Repent therefore and be baptized every one of you in the name of our Lord Jesus Christ. You see, then, how and with what determination they approach those who have not believed, and bring to them the word which they have not sought. They do not make it necessary for these ignorant people to choose them as their teachers, but instead take the initiative even with someone who has so far been unwilling to learn any basic truth.

For shall we not allow that the choosing out of those still faithless and astray to obedience to God is the work of the highest love of all? But this is undeniable. And Paul hastened to do this when he said: We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God. So also does Peter, saying boldly to the Jews: And now, brethren, I wot that in ignorance ye did it, as did also your rulers. Repent ye therefore and be baptized every one of you in the name of our Lord Jesus Christ. You see then how and with what zeal they meet those who have not believed, and bring to them the word which they have not sought, not making it necessary for these in their ignorance to choose themselves as their teachers, but anticipating in this even him who has as yet been unwilling to learn any elementary truth.

But since our Savior's words include this addition, that you should go and bear fruit and that your fruit should abide, we must inquire what this means. What does the expression mean, that the fruit of His disciples remains? I think that by fruit which remains our Savior means that produced by the training of the Gospel and not by the righteousness of the Law. For the latter has become obsolete because of its inability to accomplish anything. For the Law accomplished nothing, as Paul says; but the new righteousness burst into blossom in its place and lifted up its head, making the former obsolete and putting it away, and bringing in the fruit that truly remains and is preserved. The inspired Paul speaks in this way when he addresses us, saying that the righteousness by the Law was gladly and readily counted by him as loss so that he might gain Christ, that is, the righteousness and fruit-bearing of the Gospel by the faith that is in Him. For fruit like this will continue and be perennial, being capable of filling the soul of man with righteousness. For no other new instruction will come in alongside the messages of the Gospel making the former obsolete, as was undoubtedly the case with the Mosaic command. But the Word of the Savior will stand forever, as He Himself says: Heaven and earth shall pass away, but My words shall not pass away.

But since our Saviour's words have this addition, that ye should go and bear fruit and that your fruit should abide, it is our duty to inquire what this means. For what is the meaning of the expression that the fruit of His disciples remains? I think then that by fruit which remains our Saviour means that produced by the training of the Gospel and not by the righteousness of the Law. For the latter has become obsolete by reason of its inability to accomplish anything. For the Law accomplished nothing, as Paul says; but the new righteousness burst as it were into blossom in its stead and lifted up its head, making obsolete and putting away the former, and bringing in the fruit that truly remains and is preserved. Thus speaks the inspired Paul addressing us, and saying that the righteousness by the Law was gladly and readily accounted by him as loss in order that he might gain Christ, that is, the righteousness and fruit-bearing of the Gospel by the faith that is in Him. For such fruit as this will continue and be perennial, being capable of fulfilling the soul of man with righteousness. For no other new instruction will steal in beside the messages of the Gospel making the former obsolete, as was undoubtedly the ease with the Mosaic command. But the Word of the Saviour will stand for ever, as indeed He Himself says: Heaven and earth shall pass away: but My words shall not pass away.

We will find that our Savior's approach in each situation is in no way inferior to the skill and refined art of physicians, since He always follows a plan that benefits His hearers. Physicians treat stubborn diseases that sometimes develop in bodies through the resources of their art. But Christ blocks the entrance to evil, fortifying each individual soul with commands that provide prevention. Since the disciples were destined to be rulers not over just one nation or one region, but rather to be instructors of the whole world, to preach to everyone everywhere the message of the Gospel and of God, to turn their hearers to belief in the true God alone, to change them from sin to a willingness to do what was proper for them, and to make the law—that is, the law of the Gospel—the rule of their life, He commands them to regard as nothing the hatred of the world, meaning those who set their hearts on worldly things and choose to live in excess and impiety. Could anyone dare to say that in giving such instructions to His disciples and showing that it was beneficial to be hated, He did so without a reason and not to help them in any necessary way? Dismiss this foolishness, for His Word would not fall into such a meaning. He advises them not to worry about being hated by everyone, and says excellently in the clearest and most precise language: If the world hateth you—that is, if those who value what belongs to the world and set their affections on earthly things alone regard you with hatred—know then that your Master endured this before you.

We shall find the course pursued in each case by our Saviour in no way whatever inferior, as I suppose, to the skill and fine art of physicians, as He everywhere follows a plan profitable to His hearers. For physicians check the stubborn maladies which sometimes arise in bodies by means of the resources of their art. But Christ fences off the entrance to evil, fortifying as it were each individual soul with commands ensuring prevention. Since therefore the disciples were destined to be rulers, not indeed over one nation or one district only, but rather to be the instructors of the universe, and to preach to all throughout the world the message of the Gospel and of God, and to turn their hearers to a belief in the true God alone, and to change them from sin to a willingness to do what became them, and to make the law, I mean that of the Gospel, the rule of their life; He bids them account as nothing the hatred of the world, that is of those who set their hearts on worldly things and choose to live wantonly and impiously. For could any one venture to say that, in seeing fit to give such injunctions to His disciples, showing that it was profitable to be hated, He did so without a reason, and not to profit them in any thing that is necessary? Put aside this folly; for His Word would not fall away into such a meaning as this. He counsels them not to guard against being noway hated by every one, and says excellently, in the clearest and most precise language, If the world hateth you, that is, if those who honour what is of the world and set their affections on earthly things alone should view you with hatred, know then indeed, He declares, that your Master endured this before you.

But anyone could very readily see that the Saviour's command will bring full benefit to those who teach the sweetest mysteries, if he would look at the nature of the circumstances. For it is always clear—or rather, it is the object of their earnest effort—to push away as grievous and monstrous the word that makes wise, and to attack those who are eager to introduce the noblest of studies, and those by which they will become better than they were before; surrendering the victory to their private pleasures only. But a necessary consideration had nearly escaped my notice, although it is especially appropriate to, and connected with, the investigation of the words before us.

But any one might very readily perceive that the command of the Saviour will bring full profit to the expounders of the sweetest mysteries, if he would look at the nature of the circumstances. For it is always dear —-nay, rather, it is the object of their earnest endeavour—-to thrust away as grievous and as monstrous the word that maketh wise, and to set upon those who are zealous to introduce the noblest of studies, and those by which they will become better than they were before; yielding up the victory to their private pleasures only. But a necessary consideration had well-nigh escaped my notice, although especially appropriate to, and connected with, the investigation of the words before us.

The Jews, who were devoted only to the literal meaning of the Mosaic Law and who interpreted according to their own understanding those things that had been performed as types until a time of reformation, made no account whatsoever of the training provided by the Gospel. Instead, they thought they should regard its ministers as even more unbearable than their bitterest enemies. And others, following a different error—namely the pagans, who attributed the unspeakable glory of God to the creature—did not receive very gladly the word that was capable of enlightening them. Being thoroughly absorbed in their former vices, they valued their ignorance as most precious and were as little as possible inclined to depart from the disease connected with it. Since this was the nature of the situation, who could doubt that the disciples of the Saviour would not only be hated by the Jews but also utterly despised by those infected with the error of the Greeks? They were also very unwelcome—indeed, they were intolerable—to those who preferred to devote themselves to pleasure and honor a life spent in luxury. But if the disciples of the Saviour were to regard being hated by those already mentioned as something grievous, and instead hastened to seek after and excessively pursue the affection of those in this diseased condition, is it not completely clear to everyone that they would manifestly not be setting forth the word that is able to save anyone whatsoever, but would rather be devoting their attention to empty trivialities and holding back the rebuke that comes from boldness of speech according to the will of God, speaking and teaching instead according to each person's individual taste?

For the Jews, serving only the letter of the Mosaic Law, and putting their own construction on those things that were performed as types until a time of reformation, made no account whatsoever of the training of the Gospel, but thought they ought to consider its ministers as even more unendurable than their bitterest foes. And others, pursuing a different error, and attaching the unspeakable glory of God to the creature, I mean the heathen, did not very gladly receive the word that was capable of illumining them. For being as it were absorbed in their former vices, they accounted their ignorance as most precious, and were as little as possible inclined to depart from the disease akin to it. And since the nature of the case was so, who could doubt that the disciples of the Saviour would not only be hated by the Jews but also utterly despised by those diseased with the error of the Greeks? But they were very unwelcome, nay, they were intolerable, to those preferring to devote themselves to pleasure and honouring a life that spent itself in luxury. But if the disciples of the Saviour were to consider the consequence of being hated by those already mentioned as grievous, while they rather hastened to strive after and extravagantly to pursue the affection of those in this diseased condition, is it not quite clear to all that they would be manifestly not putting forth the word that is able to save to any one whatsoever, but would be rather bestowing their thoughts on vain trivialities, and restraining the rebuke that proceeds from boldness of speech according to the Will of God, speaking and expounding forsooth according to each individual taste?

The command not to be too eager to be loved and not to worry about being hated by some is necessary if those people will profit from the counsel they receive. We see Saint Paul doing this when he says plainly: "For am I now persuading men, or God? Or am I seeking to please men? If I were still wishing to please men, I should not be a servant of Christ." And again, when he had rebuked someone in Corinth and heard that the person was extremely upset, he says: "For if I make you sorry, who then is he that makes me glad, but he that is made sorry by me? For godly sorrow works repentance unto salvation, a repentance which brings no regret." It will therefore be completely undeniable that teaching which aims to please the listeners will flatter rather than benefit the world. But whoever obeys the words of the Savior will not conduct his ministry in this way. For he will prefer instead to please Him, and will actually welcome being hated by those people, and will consider even the hatred of those who have chosen to treat virtue with the utmost hostility as spiritual wealth.

The injunction therefore not too eagerly to seek to be loved and to disregard incurring the hatred of some is necessary if they gain profit from their counsels. This also we shall see St. Paul doing when he says plainly:—- For am I now persuading men, or God? or am I seeking to please men? If I were still wishing to please men, I should not be a servant of Christ. And again, when he had rebuked someone in Corinth, and heard that he was excessively pained, he says: For if I make you sorry, who then is he that maketh me glad, but he that is made sorry by me? For godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret. It will therefore be quite indisputable that the word which consults the pleasure of the listeners will flatter rather than benefit the world; but he who obeys the words of the Saviour will not conduct his ministry in this way. For he will prefer rather to please Him, and will regard even the being hated by those, and will consider even the hatred of those who have chosen to treat virtue with the utmost hostility, as spiritual wealth.

When the hatred you have stirred up against yourselves in the world is sometimes found to work against your good reputation, overcome and cast aside this obstacle in your path, considering that honors paid to you by those who love the world cannot give you much pleasure if they cannot endure to hear the word that benefits them. For I am truly your Lord and Master. But that those who preferred to focus on earthly things and despised the heavenly blessings also hated Christ Himself to their own destruction, I think this is not difficult to demonstrate. For He said in the Gospels to some: The world cannot hate you; but Me it hates, because I testify of it that its works are evil. Making Himself then once again a pattern to His holy disciples in this, He commands them to follow the path laid down there when He said again openly in another place: Blessed are you when men shall persecute you, and shall reproach you, and say all manner of evil against you falsely for My sake. Rejoice and be exceedingly glad; for great is your reward in heaven: for so they persecuted the prophets who were before you.

When then, He says, the hatred that you have stirred up against you in the world is found at times to militate against your good repute, overcome and cast aside this stumblingblock in your path, seeing that honours paid you by those who love the world cannot give you much pleasure, if they cannot endure to hear the word that profits them. For I am of a truth your Lord and Master. But that those who preferred to mind earthly things and despised the heavenly blessings hated Christ Himself also to their own destruction, I think it not difficult to show. For He said in the Gospels to some: The world cannot hate you; but Me it hateth, because I testify of it that its works are evil. Making Himself then again a pattern to His holy disciples in this, He bids them follow the track there laid down when He said again openly in another place: Blessed are ye when men shall persecute you, and shall reproach you, and say all manner of evil against you falsely for My sake. Rejoice and be exceeding glad; for great is your reward in heaven: for so persecuted they the prophets which were before you.

He lightens by His art even what was most grievous, and gives them unexpected pleasure at what it was reasonable to suppose would greatly trouble them. For to be hated by anyone is truly burdensome, because sly injuries and unexpected schemes are the result; yet this too is sweet when it happens for the sake of God and righteousness, and it supplies a convincing proof that the man against whom some thus act is not of the world. For just as we find physical affinities, so also shall we find moral affinities, and a sameness and complete likeness of disposition is sufficient to undermine mere blood-relationship.

He lightens by His art even that which was most grievous, and gives them unexpected pleasure at that which it was reasonable to suppose would greatly trouble them. For to be hated by any is truly burdensome, because sly injuries and unexpected devices are the result; yet this too is sweet when it happens for the sake of God and righteousness, and it supplies a convincing proof that the man against whom some thus act is not of the world. For as we find physical so also shall we find moral affinities, and a sameness and complete likeness of disposition is sufficient to undermine mere blood-relationship.

For every creature loves what is like itself, according to Scripture, and a person will be attached to what is like them. Now since similarity of character renews the law of love toward one another, the holy will live with the holy and very readily conform to them, and be joined to them in friendly union. And the same will be true of someone of like disposition toward a blasphemer. For this reason the Mosaic Law made a complete distinction between what was holy and profane, keeping such things apart and separate from one another according to the law of love.

For every creature loveth its like, according to the Scripture, and a man will be attached to his like. Now whereas similarity of character renews the law of love towards one another, the holy will live with the holy and very readily conform to him, and be joined to him in friendly union. And so also will be the attitude of one of like disposition towards a blasphemer. For this reason the Mosaic Law made a complete distinction between what was holy and profane, keeping such things apart and separate from one another according to the law of love.

Evil company corrupts good character, and differences in disposition are at war with one another. Divided wills look in opposite directions and almost accuse each other, since each is in love with its own pursuits. The lover of virtue must therefore incur hatred for the very things we admire—his rebuking of vice and his unveiling of the wickedness of the wicked through the contrast that his own way of life presents. For when goodness is seen alongside it, what is evil must appear unseemly. For this reason, I think, those who are not in love with the same way of life rage against the virtuous.

Evil company doth corrupt good manners, and differences of disposition are at war with one another, and wills that are divided look in opposite directions and almost accuse one another: each being enamoured of its own pursuit. The lover of virtue then must incur hatred for the very things which excite our admiration—-his rebuking vice and unveiling the vileness of the wicked by the contrast that his own manner of life presents. For when goodness is seen by its side, what is evil must appear unseemly. For this cause then I think those who are not enamoured of the same manner of life rage against the virtuous.

He tells His disciples not to be distressed, even when they see themselves hated by the world because of their love of virtue and righteousness toward Him. Instead, He explains that they should actually rejoice, receiving the world's hatred as proof of their dignity and honor before God. Notice how dangerous He has shown it would be for them not to endure suffering (which they would likely have preferred to avoid). Being hated by anyone was not entirely without cost. But it does not have the free pardon from God and the great benefit that comes from choosing to endure it. For if the person who is hated by those who concern themselves with worldly things is considered to be outside the world, then we must conclude that the person who is not hated is joined to the vices of the world.

He bids then His disciples not be pained, even though they see themselves hateful to the world on account of their love of virtue and righteousness towards Him, but explains that they ought on the contrary to rejoice, receiving the hatred of the world as a proof of their dignity and praise with God. For see how dangerous He has shown their not enduring to suffer (which it was likely they would prefer) to be. For to be hated by any was not absolutely without loss. But it has not the free pardon from God, and the great gain which results from preferring to suffer it. For if the man who is hated by those who mind worldly things is considered as outside the world, it is necessary then to suppose that the man who is not hated is united to the vices of the world.

What then has Christ established by these words? That they should preach His word with boldness and should not allow their hearers to remain unprofited because of concern for sinners or those who choose to disobey the divine command. Instead, ignoring the insults that will often result from being hated, they should give bold and fearless counsel, passing over nothing and considering nothing more important than the necessity of serving God. The apostle Paul accomplishes this objective well when he writes: "For am I now persuading men, or God? Or am I seeking to please men? If I were still pleasing men, I should not be a servant of Christ." For it is not possible to please evil men and God. How could the two coincide when the will of each presents the widest divergence? For one looks toward virtue, and the other looks toward vice. Therefore, the person who wishes only to be the servant of God and who regards nothing as superior to piety toward Him must necessarily be in conflict with those who love the world, whenever he persuades them to a state of mind out of harmony with the vain foolishness of the world. For advice that calls to something else is most intolerable to lovers of pleasure, just as profitable and severe remedies are certainly intolerable to those whose bodies are diseased by these passions.

What then has Christ established by these words? That they should preach His word with boldness, and should not permit their hearers to be unprofited, from their regard towards sinners or those who prefer to disobey the Divine command; but that, leaving unnoticed the affronts that will often result from being hated, they should give bold and fearless counsel, passing by nothing whatsoever or esteeming anything of more consequence than the necessity of serving God. This object St. Paul well accomplishes when he writes thus: For am I now persuading mien, or God? or am I seeking to please men? If I were still pleasing men, I should not be a servant of Christ. For it is not possible to please evil men and God. For how could the two coincide, the will of each presenting the widest divergence? For one looks towards virtue, and the other looks towards vice. The man therefore who wishes only to be the servant of God, and who regards nothing as superior to piety towards Him, must necessarily be in conflict with those who love the world, whenever he persuades them to a state of mind out of harmony with the vain folly of the world. For advice which calls to something else is most intolerable to lovers of pleasure, as assuredly are profitable and severe remedies to those whose bodies are diseased by these passions.

Remember the words I spoke to you: A servant is not greater than his master. If they persecuted Me, they will also persecute you; if they obeyed My word, they will obey yours as well.

20 Remember the word that I said unto you, A servant is not greater than his lord. If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also.

After first showing that the hatred His followers would face was honorable if it came for the right reason—for it can be easily endured, and even eagerly desired, when it happens because of God, who is able to lift people above obstacles—He removes what He knew, as God, would make them hesitant to devote themselves fully to preaching the heavenly teaching. Since disgrace and danger usually follow those who are committed to teaching, especially when their words are not welcomed by those they warn, and since persecution often comes when their message is not accepted, He strongly urges them to be ready and willing to face these things. He has expressed this in other words as well, saying: "Woe to the world because of stumbling blocks! For stumbling blocks must come." But He has complete authority over them, pointing to His own experience in this matter so that they will not aim for something greater or behave inappropriately in a different way, but will necessarily follow in the footsteps of the Lord's glory and be careful not to put themselves above Him. He tells them they will face every kind of insult, saying, "the slave is not above his lord." He says: Wicked people attacked Me with unrestrained speech, and trying every kind of insult, they called Me demon-possessed, a drunkard, and the child of fornication. Yet I did not immediately seek their punishment, but without being wounded by their insults, I gave My hearers the word of salvation. Therefore, do not unreasonably seek your own glory, and do not reject the limits within which your Lord was confined, who humbled Himself so greatly for our sake to benefit everyone. This enables people to rise above harsh speech and the impiety of those who are quick to criticize, just as the blessed prophet Jeremiah said when he was harassed: "My strength has failed because of those who curse me." And the inspired Paul, showing even greater nobility of character under similar treatment and winning a great victory over the impiety of those who insulted him, says: "Being reviled, we bless; being slandered, we entreat." For willingly enduring such things is the work of a humble mind according to Scripture, and one adorned with a truly modest character. For patience and forbearance grow and flourish as if from a good root, especially at such times. But the inability to tolerate provocative words or any kind of bad reputation among people would clearly prove a mind that loves boasting and a character not far removed from love of worldly glory. For what harm can insolence do to someone who is free from pride? And how can anyone's abuse trouble someone who does not care about worldly reputation?

After having first then shown that the hatred His followers would incur was honourable to them if justified by the occasion—-for it can well be borne, nay, it is even thrice-longed for, when it happens on account of God, Who is able to set men above hindrances—-He removes that which, as God, He was aware would induce them to be slow to be willing to devote all their energies to the duty of preaching the heavenly doctrine. For whereas disgrace and danger follow for the most part those that are bent on teaching, whenever their words are not found agreeable to those whom they admonish, and besides persecution is incurred, their message sometimes not being received, He vigorously and earnestly exhorts them to be prepared for these things and very ready to meet them. This too He has set forth in other words, saying: Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come. But He exercises an entire control over them, representing His own condition in this respect in order that they may not aim at what is greater nor be found behaving unseemly after a different manner, but necessarily as it were following in the wake of the glory of the Lord may be anxious not to be above Him. He signifies to them that they will meet every kind of opprobrium, saying, "the slave is not above his lord." For Me, He says, wicked men assailed with unbridled tongue; and, leaving no kind of insult untried, they called Me a man possessed of a devil, and a drunkard, and the fruit of fornication. Yet I did not immediately seek their punishment, but not being cut to the heart by their insults, I vouchsafed unto My hearers the word of salvation. Do not, then, seek out of reason your own aggrandisement, nor scorn the limits within which your Lord was bound, Who lowered Himself to such humiliation for us to benefit all. Therefore it makes men superior to the bitterness of speech and the impiety of those who are accustomed to find fault, as indeed also the blessed prophet Jeremiah when harassed said with respect to this very thing: My strength hath failed me by reason of those who curse me; while the inspired Paul, showing still more nobility of character under the like treatment, and gaining a great victory over the impiety of those who insulted him, says: Being reviled, we bless; being defamed, we entreat. For to love to contend against such things as these is the work of a mind humble of spirit according to the Scripture, and adorned with a truly modest temper. For long-suffering and forbearance spring up and arise as though from a good root, especially at such a time. But the inability to endure words of provocation or any kind of ill repute whatever among men, would give a clear proof of an understanding that loves boasting, and of a disposition but little estranged from the love of worldly glory. For what injury can insolence inflict on him who is free from pride? And how shall the reviling of any one be grievous to him who aims not at worldly reputation?

He strongly urges us to have a mindset that rises above this utterly worthless reputation—I mean the reputation that comes from worldly honor—and that climbs far beyond such things. But He equips them in advance, as it were, with a necessary protection, so that they may be willing to show such a spirit, and He places before them an argument that pushes aside the insult that comes from weakness—namely what we mentioned at the beginning: following in the footsteps of the Lord's glory and joyfully facing everything that comes at its proper time, until they reach glory through God. They should not be weighed down by dishonor like a weak straggler, nor should they hold back the boldness of their teaching and neglect God's commands when they are harshly insulted. Instead, they should grasp love toward their fellow believers and eagerly work in every way to help those who have gone astray.

He well exhorts us to have a mind that goes beyond this most worthless reputation—-I mean that which is the object of worldly honour—-and that mounts far beyond such things as these. But He forearms them as it were with a necessary safeguard, so that they may be willing to manifest such a spirit, and sets before them an argument which thrusts aside the contumely that results from weakness, namely that which we mentioned at first, the following in the wake of the glory of the Lord, and with joy confronting everything that comes in its season, until they attain to glory through God; not being bowed down by dishonour like a feeble laggard, nor checking the boldness of their teaching and neglecting the Divine commands when they are bitterly reviled, but rather to lay hold of love towards their brethren, and to hasten in every way to help those that are astray.

Persuading them therefore to avoid the temporary worldly honor that lies immediately before them, He makes another earnest effort, both useful and necessary. For if, He says, they persecuted Me, they will also persecute you. And the point of this is related to His previous words. He is still therefore persuading them to endure suffering, and removes in advance the weakness caused by the thoughts that naturally arise in us. For there was no doubt that the disciples of the Saviour, incurring the anger of those who persecute the truth, would fall into the terrors of persecution. But it was very right for them to reflect that when they preached the message of Christ's glory, they would in any case share in the riches of His mercy, so that they should think nothing at all a hindrance to such a desirable zeal, but should appear superior to all panic and danger, having nothing painful to undergo, but rather rejoicing in the honors that everyone would give them as those who minister to them the word of salvation. And it was a perfectly right expectation that those who were eager to call people into eternal life and were found to be messengers to their hearers of blessings from God should expect this and seek to be included among such blessed people. But since every person directs his own purpose toward his wishes and guides it to suit his will and pleasure, it was all the more necessary that it should be pointed out that those who are hostile to the truth and enslaved by the pleasures of vice must fight through conviction with those who call them away from the objects of their pursuit. For teachings which have this goal are not pleasant to those who love pleasure. It remained then of necessity to show what they would have to expect from those who, being ranked among their enemies, would persecute them, insult them, and try every kind of assault.

Persuading them therefore to shun the temporary honour of the world that lies immediately before them, He makes another earnest contention, useful and necessary. For if, He says, they persecuted Me, they will also persecute you. And the drift of this is allied to His previous words. He still therefore persuades them to endure suffering, and removes by anticipation the weakness caused by the reflections that naturally arise in us. For there was no doubt that the disciples of the Saviour, incurring the anger of the persecutors of the truth, would fall into the terrors of persecution. But it was very right for them to reflect that when they preached the message of the glory of Christ, they would at all events partake of the riches of His mercy, so that they should think nothing at all a hindrance in the way of so desirable a zeal, but should appear superior to all panic and danger, having nothing painful to undergo, but rather exulting in the honours that all men would bestow on them as ministering unto them the word of salvation. And it was a perfectly right object that those who were anxious to call men into eternal life and were found to be messengers to their hearers of blessings from God should expect this, and seek to be included among men so blessed. But as every man inclines his own purpose in the direction of his wishes, and directs it to suit his will and pleasure, it was the more necessary that it should be pointed out that those who are hostile to the truth and are subjugated by the pleasures of vice must fight through conviction with those who call them away from the objects of their pursuit. For lessons which have this object are not pleasant to those who love pleasure. It remained then of necessity to show what they would have to expect from those who, being ranked among their foes, would persecute them, and insult them, and try every kind of assault.

Christ therefore urges them to face this boldly, not denying that it will happen. And because His followers ought to show a courageous spirit, He instructs them and foretells the dangers they will encounter. For if, He says, they persecuted Me, they will also persecute you. This is as if He had said: "I, the Creator of the Universe, who have all things under My control, both in heaven and on earth, did not restrain their rage, nor held back as if by chains the will of each of My hearers. Instead I left to each person's choice his own path, and allowed everyone to do as they wished. And so I, when persecuted, endured it, though I had the power to prevent it. When you also are persecuted, bearing for a time the hostility of those who hate you, and not being overly troubled by the ingratitude of those you help, following in the pattern of My dispensation pursue the same course as I did, so that you may reach the same glory. For those who suffer with Me shall also reign with Me."

Christ therefore exhorts them to confront this boldly, not denying that it will happen. And because His followers ought to show a manful spirit, He instructs them and foretells the dangers they will encounter. For if, He says, they persecuted Me, they will also persecute you. This is just as if He had said: "I, the Creator of the Universe, Who have all things under My hand, both in heaven and on earth, did not put a bridle on their rage, nor restrained as it were by bonds the inclination of each of my hearers. But I rather left to the choice of each his own course, and permitted all to do as they liked. And therefore I, when persecuted, endured it, though I had the power of preventing it. When therefore ye also are persecuted, enduring for a time the aversion of those who hate you, and not being too much troubled by the ingratitude of those whom you benefit, following in the wake of My dispensation pursue the same course as I did, that you may attain the like glory. For those who surfer with Me shall also reign with Me."

And by the third addition, "If they kept My word, they will keep yours also," He tells them not to be discouraged when their teaching is sometimes not accepted; and He does this skillfully and well. For anyone who has been appointed to this work thinks he has wasted his effort if some people refuse to obey his words. But this is not the case. No one should think it is, for how could that be possible? The teacher who has once spoken and presented the knowledge of what is good has done what was in his power. The rest depends upon the disposition of his hearers. For it is easy for them to turn, each to what he wishes, either to obedience or the opposite. Those then who guide us to the best life must not draw back, so that they may sow in the unresponsive the Word that is able to profit by divine power, and may be able to set right what we cannot reach by their faithful ministry, something which we find well practiced and brought to perfection in the parable of the talents. For one is found receiving ten, and another five, and another two, and besides these yet another receiving one, who, refusing to use it for commercial purposes, buried the talent in the earth. And for this reason it was said to him: "You wicked and lazy servant, you should have put my money with the bankers, and at my coming I would have received back my own with interest." For just as those who have been trained in farming, and who have this aim in view, break up the land with the plough and then bury the seed in the furrow, leaving the rest no longer to their own skill but rather entrusting it to the power and favor of God—I mean the taking root of what is cast into the earth and nourishing it up to perfect fruit—so I think the teacher of the noblest truths ought only to distribute the Word and leave the rest to God.

And by the third addition, If they kept My word, they will keep yours also, He bids them not to be disheartened when their teaching is sometimes not received; and He does this also excellently and well. For he who has been appointed to this work thinks that he has lost his labour if any refuse to obey his words. But the case is not so. Let no one think that it is: for how is that possible? For the adviser who has once spoken and set forth the knowledge of what is good, has done that which was in his power. The rest will depend upon the disposition of his hearers. For it is easy for them to turn, each to what he wishes, either to obedience or the opposite. Those then who are our guides to the best life must not shrink back, so that they may sow in the reprobates the Word that is able to profit by Divine power, and may be able to order aright what we cannot attain unto by their faithful ministration, a thing which we find well practised and brought to perfection in the distribution of the talents. For one is found taking ten, and another five, and another two, and besides these yet another taking one, who, disdaining to use it for commercial purposes, buried the talent in the earth. And for this reason it was said to him: Thou wicked and slothful servant, thou oughtest to have put my money to the bankers, and at my coming I should have received back mine own with interest. For just as those who have been trained to agricultural industry, and who have this object in view, cutting up the land with the plough and then burying the seed in the furrow, leave the rest no longer to their own skill but rather entrust it to the power and favour of God, I mean the taking root of that which is cast into the earth and nourishing it up to perfect fruit, so I think the expounder of the noblest truths ought only to distribute the Word and leave the rest to God.

The Savior therefore gives this advice to His disciples as a medicine for discouragement and a cure for laziness. Do not ever choose to shrink back from continuing to teach, He says, even if some of those who have been instructed once should disregard the teaching that has been given them. But seeing that even My words are often not received by many, do not try to surpass My reputation, and following in My footsteps in this also, set aside despondency. This instruction was very necessary for the holy Apostles, since they were about to preach the message of God and salvation to all people. Therefore the inspired Paul, as one appointed to his Apostleship by Christ, has shown himself to us as this kind of man, and is often seen to achieve courage in this matter. For it is easy to show that he thought he should despise the love of honor and treat persecution as completely unimportant, while he considered it of great importance not to be too fainthearted, even if some entirely refused to receive the Word that had once been scattered among them. For he writes to some: You are wise in Christ, but we are fools for Christ's sake; we are weak, but you are strong; we have dishonor, but you have glory. Even to this present hour we both hunger and thirst; and yet again, besides these words: We are made as the filth of the world, the offscouring of all things even until now. So you see then that he was above worldly reputation, because of the Savior's commandment. But showing his nobility in persecutions, he said: Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? He also writes to others that to speak the same things is indeed not tiresome to me, but for you it is safe. And yet again to the Galatians: My little children, of whom I am again in travail until Christ be formed in you. You hear with how little hesitation he repeats the same message, though the first message he had originally given had not gained acceptance, and he rightly says that he travailed in birth for some until the forming of Christ in them should appear. And his preaching accomplished this, molding his hearers into the love of God and into the likeness of Christ by faith.

The Saviour therefore gives His advice in this matter to His disciples as a medicine for want of spirit and a cure of listlessness. For do not ever choose to shrink, He says, from continuing to teach, even if some of those who have once been admonished should make of no account the teaching that has been given them. But finding that even My words are often not received by many, do not strive to surpass My reputation, and, following in My steps in this also, lay aside despondency. And this instruction was very necessary to the holy Apostles, since they were about to preach to all men the message of God and salvation. And therefore the inspired Paul, as having been nominated to his Apostleship by Christ, has shown himself to us a man of this kind, and is often seen to attain manliness herein. For it is easy to show that he thought he ought to despise the love of honour, and to treat persecution as utterly of no account, while he considered it of great importance not to be too fainthearted, even if some entirely refused to receive the Word that was once scattered among them. For he writes to some: Ye are wise in Christ, but we are fools for Christ's sake; we are weak, but ye are strong; we have dishonour, but ye have glory. Even unto this present hour we both hunger and thirst; and yet again, besides, these words: We are made as the filth of the world, the offscouring of all things even until now. So you see then that he was above worldly repute, on account of the commandment of the Saviour. But, showing his nobleness in persecutions, he said: Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? He writes also to others, that to speak the same things, to me indeed is not irksome, but for you it is safe. And yet again to the Galatians: My little children, of whom I am again in travail until Christ be formed in you. You hear with how little hesitation he repeats the same message, though the first that he had originally given had not gained acceptance, and well says that he travailed in birth for some until the forming of Christ in them should appear. And his preaching effected this, moulding his hearers into the love of God and into the likeness of Christ by faith.

He declares that those who choose to act impiously against His holy disciples will do so for no other reason than "My Name" alone. For this is a reproach against those who honor God, and an excuse for opposing them on the part of those who do not know Him. But since it is clear to everyone that no one would suffer anything for the sake of God without reward, for a glorious crown will await them, He encourages them again to courage and makes their spirit steadfast, pushing aside the misery of what they expect through the hope of the return. He points out then that the very dangers they endure are gain and an object of prayer, and He removes all its terrors from that which, the very prospect of its occurrence, might terrify some, and He urges His disciples to welcome it with the greatest eagerness. And indeed when they were once summoned before the impious Council of the Jews and had been severely beaten with stripes for the sake of Christ, they went forth from the presence of the council rejoicing, according to the Scripture, that they were counted worthy to suffer dishonor for the Name of the Lord. And truly they earnestly urge us to endure suffering in this cause and in no way to be dismayed by it, even if we have to encounter any pain for Christ's sake. For let none of you suffer as a murderer, or a thief, or an evildoer: but if a man suffers as a Christian let him not be ashamed; but let him glorify God in this Name. Most pleasant then is suffering for Christ's sake, and sweet is danger when its presence is caused by love toward God.

He declares that those who choose to act impiously against His holy disciples will do it on no other plea than "My Name" only. For this is a reproach against those who honour God, and an excuse for setting themselves against them on the part of those who do not know Him. But since it is clear to all that no one would suffer anything for the sake of God without reward, for a glorious crown will await them, He incites them again to courage, and makes their spirit steadfast, thrusting aside the misery of that which they expect by the hope of the return. He points out then that the very perils they endure are gain and an object of prayer, and rids of all its terrors that, the very prospect of the occurrence of which might stupefy some, and exhorts His disciples to welcome it with the greatest eagerness. And indeed when they were once summoned before the impious Council of the Jews, and had been severely buffeted with stripes for the sake of Christ, they went forth from the presence of the council, rejoicing, according to the Scripture, that they were counted worthy to suffer dishonour for the Name of the Lord. And of a truth they earnestly exhort us to endure suffering in this cause, and in no way to be dismayed by it, even if we have to encounter any pain for Christ's sake. For let none of you suffer as a murderer, or a thief, or an evil-doer: but if a man suffer as a Christian let him not be ashamed; but let him glorify God in this Name. Most pleasant then is suffering for Christ's sake, and sweet is peril when its presence is occasioned by love towards God.

But consider how here again, showing Himself as one with His Father, He says that neither the Jews nor those who were about to persecute the preachers of the Name of Christ knew either the Father or the Son. For whoever considers it his duty to dishonor the Son is clearly a hater of the Father—not as transgressing against another nature, but as insulting the true dignity of His natural divinity. For no one could be convicted of insolence against the Son if he respected the nature of the Father. And if he had any knowledge of the actual nature of the Father, how could he be ignorant that He was begotten by Him? And will not the one who spoils the fruit produced from it injure the parent tree? Sin against the Son is therefore convincing proof of ignorance of God the Father.

But consider how here again, showing Himself as One with His Father, He says that neither the Jews nor those who were about to persecute the preachers of the Name of Christ, knew either the Father or the Son. For he who deems it his duty to dishonour the Son is avowedly a hater of the Father; not indeed as transgressing against another nature, but as insulting the true dignity of His natural Divinity. For none could be convicted of insolence against the Son, if he respected the nature of the Father. And if he were at all acquainted with the actual nature of the Father, how came he to be ignorant that He was begotten by Him? And will not he who spoils the fruit produced from it injure the parent tree? Sin against the Son therefore is a convincing proof of ignorance of God the Father.

But since He did not say, "Because they know not My Father," but rather "Him that sent Me," I think He wanted to hint at something like this. His purpose, it seems, was to show that those who persecuted His devoted servants were clearly tying their heads in a noose of double transgression. For they will not merely, He says, be convicted of ignorance about My origin, or justly condemned on the charge of atheism, but will actually be found rebuking the true wisdom of God the Father. For if He sent His own Son to raise up what had fallen away, to renew what was worn out, and to set forth life to all in the world, while those in the world set themselves against and impiously oppose those who choose to preach Him as the Savior of the world, they will be very clearly convicted of ignorance and of fighting against Him who sent Me. For by the expression "being sent," He introduces a clear proof of His Incarnation. But the person who is ignorant of Him who sent Me shows by this very fact his ignorance of God, and dishonors the mystery of My mission.

But whereas He did not say, Because they know not My Father, but Him that sent Me, I think He wished to hint at something of this kind. His aim, as it seems, was to show that those who practised persecution against His devoted servants, plainly tied their heads as it were in a noose of a double transgression. For not merely, He says, will they be convicted of ignorance of My origin, or be justly condemned on he charge of atheism, but will actually be found rebuking the true wisdom of God the Father. For if He sent His own Son to raise that which had fallen away, to renew that which was worn out, to set forth life to all in the world, while those in the world set themselves against and impiously oppose such as choose to preach Him the Saviour of the world, they will be very clearly convicted of ignorance and of fighting against Him that sent Me. For by the expression "being sent," He introduces a clear proof of His Incarnation. But he that is ignorant of Him that sent Me, shows by this very fact his ignorance of God, and dishonours the mystery of My mission.

We can understand the meaning of these words in two ways. If someone thinks this passage was directed at both Greeks and Jews, we say this: unless the divine and heavenly message—I mean the Gospel—had come to everyone on earth, showing each person the way of salvation and making clear the works of righteousness, their complete ignorance of what pleases God might have been a strong reason to pardon those who are not eager to pursue virtue. This ignorance makes them seem worthy of pardon. But since the word of the Gospel has been directed to all people, what reason for pardon exists, or what words could anyone say to the Judge when accused after knowing the worst crimes? But if the Lord is saying this only about the Jews, since they had listened to His teaching very often and were in no way ignorant of what He commanded them to think and do, let Him explain it this way: They will not endure your teaching, He says, but will bring trials and persecutions upon you, and will plan every kind of terror against you, and in their bitterness will be consumed with an unjust hatred toward you. They will not be able to charge you with any wickedness, but will blame only your love toward Me. Searching for an excuse for the cruelty of their madness and lessening the baseness of their love of self-gratification, they will actually cite Moses and the books of Moses, and will pretend that I opposed their ancestral laws. But if I had not come and set forth commands superior to the Law given by Moses; if I had not fulfilled it with many words, showing that it was now time to move beyond mere types, and that there had been enough of patterns and shadows, but that the hour had come when the truth itself should shine forth; if I had not shown this from the Law itself, saying in the clearest language, "If you believed Moses, you would believe Me, for he wrote of Me"; if I had not made it clear that My word harmonized with the testimonies of the prophets, and that the power of My presence had already been predicted and proclaimed—they would have had reasonable grounds for their madness against Me and you. Since nothing has been left out, but everything essential has been said, the reason they have devised to cover the nakedness of their sin is worthless.

We may take in two ways the meaning of the words before us. For if any one should suppose that this passage was directed against Greeks and Jews alike, we say that unless the Divine and heavenly message, I mean the Gospel, had come to all that are on the earth, pointing out to each individual the way of salvation and making plain the works of righteousness, their complete ignorance of what is pleasing to God would perhaps have been a strong reason in each case for the pardon of those who are not eager in pursuing virtue. This ignorance of theirs makes them seem worthy of pardon. But whereas the word of the Gospel has been directed to all men, what reason for pardon is there, or with what words should any one address Him that judgeth, when accused after knowledge of the worst crimes? But if the Lord is saying this concerning the Jews only, as having very often listened to His teaching, and as being in no way ignorant of what He commanded them to think and do, let Him illustrate it thus: They will not endure your teaching, He says, but will bring upon you trials and persecutions, and will devise against you every kind of terror, and from their bitterness will be consumed with an unjust hatred against you, not able indeed to charge you with any wickedness, but blaming only your love towards Me. But searching as it were for an excuse for the cruelty of their madness, and diminishing the baseness of their love of self-gratification, they will actually cite Moses and the books of Moses, and will pretend that I was an opponent of their ancestral laws. But if I had not come and set forth commands superior to the Law given by Moses; if I had not fulfilled it by many words, showing that it was now high time to pass beyond mere types, and that there had been enough of patterns and shadows, but that the hour had come in which the truth itself should shine forth; if I had not shown this from the Law itself, saying in the clearest language, If ye believed Moses, ye would believe Me; for he wrote of Me; if I had not made it clear that My word harmonized with the testimonies of the prophets, and that the power of My Presence had already been predicted and proclaimed, they would have had reasonable grounds for their madness against Me and you. Since nothing has been left out, but everything that was essential has been said, the reason which they have devised to cover the nakedness of their sin is vain.

This understanding, I think, should fit with the Saviour's words. But by showing the terrible accusations that will be made against those who harm them, and by saying that those who dare to do such things will one day be punished, He removes most of their grief and wisely takes away what was likely to cause them great pain. The conviction that evildoers will pay the penalty for their crimes sometimes enables those who are harmed to endure their wickedness. Knowing this, the Master of all things says: Vengeance belongs to Me; I will repay, says the Lord. Indeed, even the blessed Paul himself, when struck by one of the high priests, had no other comfort for the bitterness of his suffering than what we have mentioned. For what did he say? God will strike you, you whitewashed wall. This, then, is a remedy for human weakness—the expectation that those who have chosen to act unjustly will be punished. Our Lord, however, is superior to and above human weakness. When He was insulted, He did not insult in return; when He suffered, He did not threaten, according to Scripture. But when struck on the face, He made no angry response, nor threatened the man who dared to strike Him, but answered with the greatest gentleness and patience: If I have spoken evil, testify to the evil; but if well, why do you strike Me? The word of the prophet, then, is true: Who will be made equal to the Lord in the clouds, or who will be compared to the Lord among the sons of God?

This consideration then I think should harmonize with the words of the Saviour; but in showing the terrible charges that will be brought against those who injure them, and in saying that those who dare to do such things will one day be chastised, He removes the greater part of their grief and wisely withdraws that which was likely to cause them no small pain. For the conviction that the workers of wickedness will pay the penalty of their crimes sometimes makes it possible to those who are injured to endure their wickedness. And, knowing this, the Master of all things says: Vengeance belongeth unto Me; I will recompense, saith the Lord. Nay, even the blessed Paul himself, when struck by one of the high priests, had no other consolation for the bitterness of suffering than this that we have mentioned. For what did he say?—- God shall smite thee, thou whited wall. This then is a medicine for human weakness—-I mean the expectation of the punishment of those who have chosen to act unjustly. Our Lord, however, is superior to and above human littleness. When He was reviled, He reviled not again; when He suffered, He threatened not, according to the Scripture. But when struck on the face, He made no angry remark, nor threatened the man who dared to strike Him, but answered indeed with the greatest mildness and forbearance, If I have spoken evil, bear witness of the evil; but if well, why smitest thou Me? The word then of the prophet is true: Who shall be made equal to the Lord in the clouds, or who shall be likened to the Lord among the sons of God?

He makes a clear accusation of atheism against those who choose, in the impiety of their minds and the alienation of their hearts, to hate Him. And the accusation is true. For those who dishonor the Son will not be innocent of transgression against the Father, convinced of the justice of their hatred. For just as those who belittle the shining of the sun, because it appears and exists for no necessary purpose, bring charges of uselessness and direct their criticism also against its Author; and just as whoever decides to despise the scent of flowers will cast blame on this account against that from which it was derived—the case will be the same, I suppose, with respect to the Only-begotten and His Father. For it is impossible for those who criticize what proceeds from anything else to praise its author. For this reason Christ said to the Jews: A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit; when He further told them to make this accurate and unquestionable distinction in this matter: Either make the tree corrupt and its fruit corrupt. For whatever one could truly say of one of such things as these, that I suppose he must necessarily apply to both. For when there is one physis, surely the attributes are entirely common even though they are capable of separate manifestation; and whatever a man might do against what proceeds from any fountain, that he would plainly do against the fountain itself. Therefore Christ says that he that hateth Me, hateth My Father also. And He appropriately connects a reference to the Person of the Father to any charges that men may make against Himself. And He will nonetheless convince us by this statement that He is not distinct from Him by reason of the complete identity of Their Natures. And besides He terrifies His hearers by showing how very dangerous it is to choose to transgress by hating Him, and He assures them that the man who rejects His worship will be defenseless and an easy prey to his enemies, inasmuch as he insults the Person of the Father Himself. For since insolence against His Son affects Him too, He will also be offended.

He makes a definite charge of atheism against those who choose, in the impiety of their minds and the estrangement of their hearts, to hate Him. And the charge is a true one. For those who dishonour the Son will not be guiltless of transgression against the Father, convinced of the justice of their hatred. For just as those who depreciate the shining of the sun, because it appears and exists for no necessary purpose, bring charges of uselessness, and direct their censure also against its Author; and just as whoever sees fit to despise the scent of flowers will cast reproach on this account against that from whence it was derived—-the case will be the same, I suppose, with respect to the Only-begotten and His Father. For it is impossible for those who censure what proceeds from anything else to praise its author. For this reason Christ said to the Jews: A good tree cannot bring forth evil fruit: neither can a corrupt tree bring forth good fruit; when He further told them to make this accurate and unexceptionable distinction in this matter: Either make the tree corrupt and its fruit corrupt. For whatever one could truly predicate of one of such things as these, that I suppose he must necessarily make applicable to both. For when there is one nature, surely the attributes are entirely common even though they are capable of separate manifestation; and whatever a man might do against what proceeds from any fountain, that he would plainly do against the fountain itself. Wherefore Christ says that he that hateth Me, hateth My Father also. And He appropriately attributes a reference to the Person of the Father to any charges that men may make against Himself. And He will none the less satisfy us by this discourse that He is not distinct from Him by reason of the complete identity of Their Natures. And besides He terrifies His hearers by showing how very perilous it is to choose to transgress by hating Him, and He assures them that the man who rejects His worship will be defenceless and an easy prey to his enemies, inasmuch as he insults the Person of the Father Himself. For since insolence against His Son affects Him too, He will also be offended.

Is it not quite clear that accepting this belief strengthened the confidence of His holy disciples? At the same time, Christ illustrated another essential and profound truth—I mean the one I will now speak about. Some people thought, in their unparalleled madness and excessive foolishness, that when they were sinning against the Son and opposing the Saviour's words, they were pleasing God, who was the Giver of the Law. While they continued to champion the prophetic dispensation of Moses, they showed themselves to be true guardians of the love of God. It was therefore necessary to expose the falseness of their claim and to teach the world that those who act against the laws of the Saviour set themselves against the entire Divine Nature, insulted in the Person of the Son by their defiance and by their persistent and inexcusable disobedience. He clearly declares that this disobedience is not merely aimed against His own Person, but also affects all who preach the Word for Him and through Him. Therefore, whoever opposes the holy Apostles themselves is an enemy of God, shows insolence toward Him, and is completely hostile to the ineffable and unspeakable Nature of the Divine Being, for the Apostles do not preach themselves, but the God and Lord of all, that is, Christ.

Is it not quite clear that the reception of this belief raised the confidence of His holy disciples? At the same time, Christ illustrated another essential and profound truth—-I mean this of which I will speak. Some thought in their unparalleled madness and excessive folly, that when they were transgressing against the Son, and opposing the words of the Saviour, they were giving pleasure to God, Who was the Giver of the Law; and while they continued to confer the meed of victory on the prophetic dispensation of Moses, they showed themselves true guardians of the love of God. It was necessary therefore to show the falsity of their boast, and to teach the world that those who act counter to the laws of the Saviour set themselves as it were against the entire Divine Nature, insulted in the Person of the Son by their contumacy, and by their persistent and inexcusable disobedience, which He clearly declares is not merely aimed against His own Person, but also affects all who preach the Word for Him and through Him. He then that enters upon opposition against the holy Apostles themselves is an enemy of God, and shows insolence towards Him, and is altogether hostile to the ineffable and unspeakable Nature of the Divine Being, for the Apostles do not preach themselves, but the God and Lord of all, that is. Christ.

Christ nonetheless shows through these words that the Jews were left with no excuse to avoid the punishment and final condemnation they deserved. Clearly nothing that could benefit them was left undone, since they received both extensive teaching that could easily have led them to salvation, and they witnessed miracles that no one in the world had ever seen before. For what saint ever matched the Savior in performing miracles? Since the desire to honor Him was so repugnant to the Jews that they even chose to hate Him in their impious minds, will not the weight of this charge fall most heavily upon them? It would have been better for them never to have heard His wise words or witnessed His unspeakable miracle-working power; for perhaps then they might have devised some plausible excuse for pardon such as this: "We never heard any of the truths necessary for salvation, nor did we see anything to make us believe." But since they received their instruction not from one of the holy prophets but from Christ Himself who came from above and was sent to us, and since they also saw extraordinary miracles with their own eyes—for Christ opened the eyes of the blind although no other person had ever been able to do this before—what can excuse the madness of the Jews, or what defense can free them from punishment? For though they had heard and seen, they hated both the Son and the Father; they both dishonored the Word sent from the Father through the Son, and also, rejecting the honor due to the works of the Divine Nature, stood convicted of obvious impiety against the entire Nature of God, which was the one working. For the Father Himself certainly worked together with the Son when He performed His wonders, not as doing marvelous works through an external instrument, but as being in the Son through the identity of Their Nature and the immutability of Their ousia. The wretched Jews therefore showed ingratitude and lie under the serious charge of extreme rebellion, since they regarded the incomparable teaching of the Savior as worthless, and besides dishonored through the Son and in the Son the physis of the Father, although that physis was shown to be the worker of exceedingly great miracles for them, which ought to have drawn and attracted even the most stubborn and unteachable into the ability to think what was right and what led to the glory of God.

Christ none the less shows by these words that no excuse was left to the Jews why they should not encounter the doom of punishment and meet irretrievable damnation For clearly nothing that could profit them is left undone, as both a long discourse is vouchsafed them which might easily have put them on the way of salvation, and miracles were shown to them which no one in the world had ever seen before. For what saint ever vied with the Saviour in working miracles? As then the desire of honouring Him was so far repugnant to the Jews that they even preferred to hate Him in the impiety of their minds, will not the burden of the charge weigh most grievously upon them? For it would be better for them that they should never have heard His wise words or witnessed His unspeakable wonder-working power; for perhaps then they might have devised some such specious plea as this for pardon: "We never heard any of the truths essential to salvation, nor did we see anything to induce faith in us," But since it was not from one of the holy prophets, but from Christ Himself Who came from above and was sent to us, that they got their information; and since they also saw strange miracles with their own eyes, for Christ opened the eyes of the blind although no other man had ever before been able to do this; what can excuse the madness of the Jews, or what plea can extricate them from punishment? For though they had heard and seen, they hated both the Son and the Father; they both dishonoured the Word sent from the Father through the Son, and also, rejecting the honour due to the works of the Divine Nature, stood convicted of glaring impiety against the entire Nature of God, which was the agent. For the Father Himself certainly co-operated with the Son when He worked His wonders, not as doing marvellous works by an external instrument, but as being in the Son through the identity of Their Nature and the immutability of Their Substance. The wretched Jews then showed ingratitude, and lie under the grievous charge of gross contumacy, since they held as of no account the incomparable teaching of the Saviour, and besides dishonoured through the Son and in the Son the Nature of the Father, although that Nature was shown to be the worker of exceeding great miracles to them, which ought to have drawn and attracted the most stubborn and unteachable into ability to think what was right and what conduced to the glory of God.

He shows clearly that this was not unforeseen by the Law, which predicted everything that was to come to pass. But we say that the Law did not predict these latter days so that the Jews, when they visited hatred upon both the Father and the Son, might be convicted of injustice. Rather, since they were destined to hate them in this way, the Divine and Sacred Law announced it beforehand, showing that the Spirit was in no way ignorant of the future. For it was written in the Book of Psalms, as spoken by the Person of Christ, rebuking the madness of the Jews and saying, They hated me with an unjust hatred. For surely the hatred was unjust. Certainly they were exasperated against him without a cause, when he, far from having their hatred justified—at least regarding the character of the works that were done among them—ought rather to have been loved by them with surpassing devotion, and they ought to have delighted in a willingness to follow him. For let anyone who wishes to excuse the disobedience of the Jews come forward and tell us what grounds for hatred anyone could have against him. Was any one of the works of Christ deserving of hatred or enmity? His deliverance of them from death and corruption? His emancipation of them from the tyranny of the devil and destruction of the dominion of sin, and restoration of that which was enslaved to sonship with God? His lifting up into righteousness—by his love of mankind and forgiveness of injuries—those who were dead in sin? His allowing them to participate in the Holy Spirit and the Divine Nature, and throwing open to us even the dwelling place of the holy angels, and granting men access to heaven? How was it just that he who provided and ordained all this for us should incur hatred, and not rather be requited by unspoken thanksgivings and with the gift of ceaseless gratitude at our hands? Nothing, however, could I think convert the stubborn Jew to a willingness to think rightly. For he hated without a cause the one whom he ought rather to have loved with his whole heart and honored with obedience. But here our Lord shows well that he was not unaware of the stubborn temperament of the Jews, but had foretold and foreknew that it would be so with them, but still treated them with mildness and forgiveness, as befitted his Divine Nature. For he set before them—ill-suited as they were to receive it—the Word which called them to salvation, even confirming the confession of their faith by miracles, if there were any men among them of a good and suitable disposition. In this too he gives his disciples no small benefit, so that in a forgiving spirit they might extend the preaching of salvation even to those who offered them insult, and might even in this be seen to walk in the track of that excellence which first was conspicuous in him. For if there is any good thing, it is seen in Christ first and shown toward us, and from him all blessings flow.

And He shows clearly that this was not unforeseen by the Law, which predicted all that was to come to pass; but we say that it. was not for this reason that the Law predicted these latter days that the Jews when they visited with hatred both the Father and the Son might be convicted of injustice, but, inasmuch as They were destined to be so hated by them, the Divine and Sacred Law presaged it, showing that the Spirit was in no way ignorant of the future. For it was written in the Book of Psalms, as spoken by the Person of Christ, as rebuking the madness of the Jews and saying, They hated Me with an unjust hatred. For surely the hatred was unjust. Certainly they were exasperated against Him without a cause, who so far from having their hatred justified, in regard at any rate to the character of the works that were done among them, ought rather to have loved Him with surpassing devotion and have delighted in a willingness to follow Him. For let any one who wishes to excuse the disobedience of the Jews come forward and tell us what ground for hatred any one could have against Him. Was any one of the works of Christ deserving of hatred or enmity? His deliverance of them from death and corruption? His emancipation of them from the tyranny of the devil, and destruction of the dominion of sin, and restoration of that which was enslaved to sonship with God? His lifting up into righteousness (by His love of mankind and forgiveness of injuries) those who were dead in sin? His allowing them to participate in the Holy Spirit an the Divine Nature, and throwing open unto us even the dwelling-place of the holy angels, and granting men an access unto heaven? How was it just, that He Who provided and ordained all this for us should incur hatred, and not rather be requited by the silence of unspoken thanksgivings and with the boon of ceaseless gratitude at our hands? Nothing, however, could I think convert the stubborn Jew to willingness to think aright. For he hated without a cause Him Whom he ought rather to have loved with his whole heart and adorned with the honour of obedience. But herein our Lord well shows that He was not unaware of the stubborn temper of the Jews, but had foretold and foreknew that it would be so with them, but still treated them with mildness and forgiveness, as became His Divine Nature. For He set before them, ill-suited as they were to receive it, the Word which called them to salvation; even to confirming the confession of their faith by miracles, if there were any men among them of a good and suitable disposition. Herein too He gives His disciples no small benefit, to the intent that in a forgiving spirit they might extend the preaching of salvation even to those who offered them insult, and might even in this be seen to walk in the track of that excellence which first was conspicuous in Him. For if there be any good thing, it is seen in Christ first, and shown to us-ward; and from Him all blessings flow.

But when the Comforter comes, whom I will send to you from the Father, even the Spirit of truth, who proceeds from the Father, He will bear witness of Me. And you also bear witness, because you have been with Me from the beginning.

26, 27 But when the Comforter is come, Whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall bear witness of Me. And ye also bear witness, because ye have been with Me from the beginning.

When He says that both He Himself and His Father were hated by the perverse Jews, this hatred of theirs being gratuitous and without justification, He with good reason makes mention of the Spirit. He thus at once adds to the Word the completion of the Holy Trinity, and also shows that it was dishonored, so that the spectators of His miracles, who were guilty of insult against the Son, might also be convicted of treating with contempt the power which so far excels every substance, not only by refusing to accept Christ, even though He had worked great marvels to convince them, but also by their actions against Him. For they treated Him with an impiety which is shocking even to think of; and yet one might say, O senseless Jew, Christ was a worker of wonders before you far exceeding the glory of Moses and the glory of every Saint. For the saying of the Lord, If I had not done among them the works which none other did, brings back a thought before our minds. While then you crown with honors so illustrious Moses, the servant and minister of lesser things than these, you do not blush when you so perversely reject Him Who is immeasurably superior and a worker of far nobler deeds; even though He brought to their long foretold fulfillment the oracles given by Moses, and terminated the shadow by the truth. Our Lord Jesus Christ therefore of necessity joined the mention of the Spirit to that of Himself and the Father. And He also shows what has been said to be true; that is, that if anyone chooses to hate the Son, he will also utterly despise the Father from Whom He proceeds. And how, or in what way, consider further.

When He says that both He Himself and His Father were hated by the perverse Jews, this hatred of theirs being gratuitous and without justification, He with good reason makes mention of the Spirit. He thus at once adds to the Word the completion of the Holy Trinity, and also shows that it was dishonoured, to the intent that the spectators of His miracles, who were guilty of insult against the Son, might also be convicted of treating with contumely the power which so far excels every substance, not only by refusing to accept Christ, even though He had worked great marvels to convince them, but also by their actions against Him. For they treated Him with an impiety which is shocking even to think of; and yet one might say, O senseless Jew, Christ was a worker of wonders before you far exceeding the glory of Moses and the glory of every Saint. For the saying of the Lord, If I had not done among them the works which none other did, brings back a thought before our minds. While then you crown with honours so illustrious Moses, the servant and minister of lesser things than these, you do not blush when you so perversely reject Him Who is immeasurably superior and a worker of far nobler deeds; even though He brought to their long foretold fulfilment the oracles given by Moses, and terminated the shadow by the truth. Our Lord Jesus Christ therefore of necessity joined the mention of the Spirit to that of Himself and the Father. And He also shows what has been said to be true; that is, that if any one chooses to hate the Son, he will also utterly contemn the Father from Whom He proceeds. And how, or in what way, consider further.

Notice that when He calls the Comforter "the Spirit of truth"—that is, His own Spirit—He says that He comes from the Father. For just as the Spirit naturally belongs to the Son, being in Him and proceeding through Him, so also He belongs to the Father. But the qualities of Their ousia cannot be distinct where the Spirit is common to both. Therefore, do not let any of those who habitually use foolish language impiously lead us to the twisted opinion that the Son, performing a kind of ministerial service, grants the Spirit—which He receives from the Father—to creation. For some have not hesitated to say this perversely. But it is more consistent to believe that since the Spirit belongs to Him, just as He certainly belongs to God the Father, He sends Him to His holy disciples to sanctify them. For if they think that by making the Son a minister and servant to us in this matter also, they are forming and expressing a clever idea, surely we must say to them: You fools and blind people, do you not realize that you are going backward and diminishing the glory of the Only-begotten when you string together miserable sophistries from your own ignorance? For if the Son ministers the Spirit from the Father while being ranked as a servant, surely we must admit that the Spirit is completely different in ousia from Him, and perhaps His superior and far above Him, if things are as you in your ignorance suppose. For if the Son does not proceed from the Father—that is, from His ousia—as you think, surely the Spirit when compared with the Son would be regarded as superior to Him. What then do we say when we hear Christ himself saying of the Spirit: He shall glorify Me; for He shall take of Mine and shall declare it unto you?

For observe, when calling the Comforter "the Spirit of truth," that is, His own, He says that He comes from the Father. For as the Spirit naturally belongs to the Son, being in Him and proceeding through Him, so also He belongs to the Father. But the qualities of Their Substance cannot be distinct, where the Spirit is common to both. Let not then any of those who are accustomed impiously to employ the language of folly lead us to the perverted opinion that the Son, executing as it were a kind of ministerial service, vouchsafes the Spirit that is received from the Father to the creature. For some have not scrupled perversely to say this. But it is more consistent to believe that since the Spirit belongs to Him, as He also certainly belongs to God the Father, He sends Him to His holy disciples to sanctify them. For if they think that in making the Son in this also a minister and servant to us, they form and utter a shrewd conception, surely it follows that we say to them: Ye fools and blind; do you not perceive that you are going back, and diminishing the glory of the Only-begotten, when you string together miserable sophistries from the ignorance that is in you? For if the Son ministers the Spirit from the Father, being ranked as a servant, surely it is necessary to admit that the Spirit is utterly different in Essence from Him, and perhaps His superior and far above Him, if the case be as you in your ignorance suppose. For if the Son does not proceed from the Father, that is, from His Essence, as you think, surely the Spirit when compared with the Son would be regarded as superior to Him. What then say we, when we hear Christ himself saying of the Spirit: He shall glorify Me; for He shall take of Mine and shall declare it unto you?

Now, besides what has already been mentioned, this will also necessarily follow. For if you consider that the Son performs a ministerial service, providing us with That which is of another physis, that is, the Spirit proceeding from God the Father which is naturally holy, then the Son is not by physis holy, but only by participation, as we are. For by the ignorance of the impious He is declared to be different in ousia from the Father, from whom also the Spirit provided to us by Him proceeds. It will then be possible, since the Spirit does not belong to the Son, but He Himself is sanctified by adoption, as is the case with the creature, that He may fall away from the holiness that is in Him. For that which has been acquired as an addition might surely be removed, at the pleasure of Him who has bestowed it. Who then will not flee away from such doctrines as these? I think, however, that our statement is more conformable to the truth.

Now, besides what has been mentioned, this also will necessarily follow. For if you consider that the Son performs a ministerial service, providing us with That which is of another Nature, that is, the Spirit proceeding from God the Father Which is naturally holy, the Son is not by Nature holy, but only by participation, as we are. For by the ignorance of the impious He is declared to be different in Substance from the Father, from Whom also the Spirit provided unto us by Him proceeds. It will then be possible, since the Spirit does not belong to the Son, but He Himself is sanctified by adoption, as is the case with the creature, that He may fall away from the holiness that is in Him. For that which has been acquired as an addition might surely be removed, at the pleasure of Him Who has bestowed it. Who then will not flee away from such doctrines as these? I think, however, that our statement is more conformable to the truth.

The truth is precious to us, as are the dogmas that express the truth, and we will not follow those heretics. Instead, pursuing the faith handed down by the holy fathers, we declare that the Comforter, that is, the Holy Spirit, belongs to the Son and is not introduced from outside or acquired in His case the way He is for those who receive sanctification, in whom He is implanted though not originally present. Rather, the Son is of one ousia with the Spirit, just as He is with the Father. If we understand it this way, the power of the Church's doctrines will not be reduced to a polytheistic mythology, but the Holy Trinity is united in the doctrine of a Single Divinity. By showing that there is a Unity of ousia—I mean that of Himself and God the Father—in the same Being, and by saying that the Comforter is the Spirit of truth who proceeds from the Father, He makes plain and beyond dispute that the opponent of Christ is completely at enmity with God. For anyone who permits himself to despise the Son may reasonably be considered to transgress against Him from Whom He proceeds.

The truth then is dear to us, as are the dogmas, expressing the truth; and we will not follow those heretics, but, pursuing the faith handed down by the holy fathers, we declare that the Comforter, that is, the Holy Spirit, belongs to the Son, and is not introduced from outside nor acquired in His case, as He is in that of those who receive sanctification, in whom though not originally innate He is implanted; but that the Son is of one Substance with the Spirit, as also He is with the Father. For if we take this view, the power of the doctrines of the Church will not be reduced in our case to a polytheistic mythology, but the Holy Trinity is united in the doctrine of a Single Divinity. Showing then that there is a Unity of Substance, I mean that of Himself and God the Father, in the same Being, in saying that the Comforter is the Spirit of truth He declares that He proceeds from the Father, and makes plain and beyond contradiction that the opposer of Christ is wholly at enmity with God. For he who in any degree allows himself to contemn the Son may be reasonably considered to transgress against Him from Whom He proceeds.

When He says, "When the Comforter, the Spirit of truth—that is, My Spirit, Who proceeds from the Father—is come, He will testify of Me," how will He testify? By working marvels in you, and through you He will be a just and true witness of My divine authority and the greatness of My power. For the One who works in you is My Spirit, and just as He is My Spirit, so also is He the Spirit of God the Father. Therefore it is necessary to understand that those who work marvels in us through the one good Spirit to confirm our faith are equally insulted in the Person of Christ, in Whom dwelt—as Paul says—not merely a part of the ineffable Divine Nature, but all the fullness of the Godhead bodily.

When then, He says, the Comforter, the Spirit of truth, that is My Spirit, Which proceeds from the Father, is come, He will testify of Me. And how will He testify? By working marvels in you, and by you He will be a just and true witness of My Godlike authority, and of the greatness of My power. For He that works in you is My Spirit, and as He is My Spirit, so also is He That of God the Father. Therefore it is necessary to consider that they who, to confirm our faith, work marvels in us by the one good Spirit are alike insulted in the Person of Christ, in Whom dwelt, as Paul says, no mere part of the ineffable Divine Nature, but all the fulness [of the Godhead] bodily.

When the Spirit bears witness, you yourselves also, He says, will bear witness along with Him. For you have been eyewitnesses and spectators of what I have done among My own people, having been with Me as My disciples.

But when the Spirit bears witness, you yourselves also, He says, will bear witness with Him. For you have been eye-witnesses and spectators of what I have done among My own, being even with Me as My disciples.

The Savior, having clearly shown His disciples the madness of the Jews, was perhaps about to add to what He had said—that these misguided people would reach such a height of disobedience and so stubbornly refuse to listen, and in their cowardice advance so far in hatred of God, that even if there were two witnesses of His glory they would refuse to accept it. This would happen even though the Law openly declares that whatever is testified by two or three witnesses should be believed and received as unquestionably true. But He avoids mentioning this at this time for good reasons. His statement would have produced in them excessive grief and, breaking the hearts of His disciples even to the point of despair, would have made the entrance of discouragement and cowardice into their hearts absolutely certain. They might reasonably have questioned among themselves: If the masses of the Jews would not only give complete obedience to no one, but also reject the Comforter even though He astonished them with indescribable marvels, and in spite of this would actually afterwards be found just as guilty of hating Christ as they were before, and in hating Him of hating the Father, what necessity was there for spending their labor in vain? Why should they not rid themselves of their troubles and choose silence instead of teaching people unwilling to hear? Knowing then in all likelihood the thoughts that would trouble His disciples, He skillfully conceals what was too painful to be told and what would have been likely to produce cowardice and discouragement in the duty of teaching. But He rightly turns the direction of His speech into an exhortation to hold themselves ready and make vigorous preparation for the results that might be expected to follow in the future. Whatever comes to people suddenly and unexpectedly is likely to disturb even the stable mind. The reception of that whose arrival has been anticipated is made smooth and its burden is lightened, since it has already been foreseen and lost its edge through the expectation of certain suffering. Something of this kind, I think, Christ wishes to signify. For if, He says, I have already worked such marvels even before your eyes, the Comforter also will work marvels in you. And if the stubborn madness of the Jews is not diminished, and their conduct is the same as before, and even worse, do not be offended, He says, when you find yourselves its victims. But keep ever in mind My words: A disciple is not above his master, nor a servant above his lord.

The Saviour, having clearly set before His disciples the madness of the Jews, was perhaps about to add to what He had said, that these misguided men would reach such a height of disobedience, and so stubbornly refuse to listen, and in their cowardice advance so far in hatred of God, that even if there should be two witnesses of His glory they would decline to admit it—-and this though the Law openly declares that whatever is testified by two or three witnesses should be believed and received as unquestionably true. But He avoids mentioning this on the present occasion for good reasons. For His statement would thus have produced in them an immoderate grief, and, breaking the hearts of His disciples even to despair, would have made the entrance of faint-heartedness and cowardice into their hearts absolutely certain. For they might reasonably have questioned among themselves;—-If the masses of the Jews would not only lend to no one a complete obedience, but also set at nought the Comforter though He astonished them with marvels passing description, and in spite of this would actually afterwards be found as guilty of hating Christ as they were before, and in hating Him of hating the Father, what necessity was there for spending their labour in vain? Why should they not rid themselves of their troubles, and choose silence in preference to teaching men unwilling to hear? Knowing then in all likelihood the thoughts that would agitate His disciples, He skilfully conceals what was too grievous to be told, and what would have been calculated to produce cowardice and faint-heartedness in the duty of teaching. But He rightly turns the drift of His speech into an exhortation to hold themselves in readiness and make vigorous preparation for the results that might be expected to follow in the future. For whatever comes to men suddenly and unexpectedly is likely to disturb even the mind that is stable. For the reception of that, the advent of which has been anticipated, the way is made smooth and its burden is lightened, since it has been already foreseen, and lost its edge by the expectation of certain suffering. Something of this kind, I think, Christ wishes to signify. For if, He says, I have already worked such marvels even before your eyes, the Comforter also will work marvels in you. And if the headstrong madness of the Jews is not diminished, and their conduct is the same as before, and even worse, be not offended, He says, when you find yourselves its victims. But keep ever in mind My words: A disciple is not above his master, nor a servant above his lord.

He extends His forewarning of danger to include the most dreadful of all terrors, but not in order to stir up a cowardly panic in His disciples. This would not fit with His desire to encourage them to proclaim the heavenly message fearlessly. Instead, His purpose was that by pushing aside extreme fear—since it was already anticipated and therefore had lost its sting—they might gain complete victory over every evil and regard even the possible arrival of unbearable evils as nothing at all. For what harm could a lesser evil inflict on those who do not even fear the greater one? And how could those who know how to overcome the worst things to fear be frightened by any of the rest? So that they might focus their minds on enduring everything with cheerful courage, and to convince them of the need to resist the hostility of the Jews to the point of not even fearing immediate and cruel death, He not only tells them that these things will keep happening and that the schemes and opposition of the Jews will not be satisfied with merely expelling them from the synagogues, but He warns them that their impiety will reach such a level of cruelty that they will consider their extreme brutality toward them to be the path of devotion toward God. It must be clear that those who held firmly to the love of Christ actually were thrown out of the synagogues by the Jews and suffered this punishment at the beginning of their work—as we are told by the Evangelist that nevertheless even many of the rulers believed in Him, but because of the Pharisees they did not confess it, lest they should be put out of the synagogue; and again: For the Scribes and Pharisees had already agreed that if anyone should confess Him to be the Christ, he should be put out of the synagogue. But if, He says, any are reluctant to endure the hostility of the Jews, let them know that their schemes against you will not stop there. For do not be alarmed at all, He says, even if you must endure this suffering. Their boldness will reach such a level of wickedness that they will think your death is an actual act of service toward God. And we will find this happening in the case of the holy Stephen, the first of the martyrs, and in that of the inspired Paul. For charging Stephen with blasphemy and pretending in this to have zeal that loves God, they killed him by stoning him. And some of the Jews were so enraged against the holy and wise Paul that they bound themselves under a curse neither to eat nor to drink until they had killed him. For we will find this recorded in the Acts of the holy Apostles. His prediction is therefore excellent and beneficial, reducing in advance their fear of what was dreadful and reshaping His disciples anew—as if they had already suffered—into a courageous disposition. For the sufferers' foreknowledge of how dreadful their danger is will give them strength beforehand, while it strips the arrival of evil of its power.

He extends His forewarning of danger to that which is the most dreadful of all terrors, but not with the intention of arousing in His disciples an unmanly panic. For this would not harmonise with His anxiety to stimulate them to a fearless proclamation of the heavenly message. His object rather was that, thrusting aside the extremity of fear, as already anticipated and for this reason having lost its edge, they might gain a complete victory over every evil, and consider even the possible approach of intolerable evils as of no account whatsoever. For what loss could the lesser evil inflict on those who do not even dread the greater? And how could those who know how to be superior to the worst objects of fear be dismayed by any of the rest? In order then that they might have their minds bent on enduring everything with a cheerful courage, and to convince them of the necessity of so far withstanding the malice of the Jews as not even to fear an immediate and cruel death, He not only tells them that these things will continually happen, and the devices or opposition of the Jews not be satisfied with merely turning them out of the synagogues, but forewarns them that their impiety will reach such a height of cruelty as to make them consider their extreme inhumanity towards them to be the path of piety towards God. It must be plain that those who held fast to the love of Christ actually were cast out of the synagogues by the Jews, and endured this punishment at the outset of their work—-when we are told by the Evangelist that nevertheless even of the rulers many believed on Him; but because of the Pharisees they did not confess it, lest they should be put out of the synagogue; and again: For the Scribes and Pharisees had agreed already, that if any man should confess Him to be the Christ, he should be put out of the synagogue. But if, He says, any are indisposed to endure the malice of the Jews, let them then know that their devices against you will not stop here. For be not at all alarmed, He says, even though you must endure this suffering. Their audacity will reach such a pitch of wickedness as to make them suppose your death to be as an actual service towards God. And this we shall find happening in the case of the holy Stephen, the first of the martyrs, and in that of the inspired Paul. For involving Stephen in a charge of blasphemy, and simulating herein the zeal that loves God, they slew him by stoning him. And some of the Jews were so enraged against the holy and wise Paul that they bound themselves under a curse neither to eat nor to drink till they had slain him. For we shall find this recorded in the Acts of the holy Apostles. Excellent then and profitable is His prediction, moderating by anticipation their fear of what was dreadful, and forging His disciples anew (as having as it were already suffered), into a courageous disposition. For the foreknowledge in the minds of the sufferers of the dreadfulness of their danger will give them strength beforehand, while it deprives the approach of evil of its power.

He showed that the zeal of the Jews was a zeal not according to knowledge, as Paul also says, but that it had gone far astray and wandered from the straight path, even though in their own intention it seemed to be shown for God's sake. For these misguided men thought that by arming themselves with the command given by Moses they pleased God, the Giver of the Law, and actually supposed that by opposing the prophetic utterances of Christ, they gained favor with Him. For this reason they persecuted so fiercely the preachers of the Gospel message, but they were ignorant that they were falling into every kind of foolishness, and by their insults against the Son were transgressing against God the Father Himself, and further, were convicted of complete ignorance of the physis of the Father and that of the Son Who manifested Himself from Him. And, what is remarkable, they were eager to crown Moses, the wisest of men, who was a minister of the Law given by angels, with the highest honors, but did not shrink from loading with the worst insults our Lord Jesus Christ, Who expounded the unspeakable Will of God, and said clearly, I do nothing of Myself: but the Father which sent Me He hath given Me a commandment, what I should say, and what I should speak—even though God the Father worked marvels with Him, and testified by a voice heard from above: This is My beloved Son, in Whom I am well pleased. It is then unquestionable that if anyone should choose bitterly to attack those who convey the Divine message, he will be in complete ignorance of the Undivided and Consubstantial Trinity. For such a person, when he excludes from the honor that is His due the Word manifesting Himself from Him, to suit his own conceit, does not know the Father. For would it not be received as an assured truth by those who are able discreetly to deal with the doctrine of the Trinity, that, since He is of the same ousia with the Father, He will speak in absolute conformity with the Will of the Father; and that, as He partakes in His glory, the dignity of the Father will be equally insulted when He is attacked? In these words then the Lord Jesus Christ defends Himself, and also accuses the audacity of the Jews; thereby fastening a bitter and dreadful censure on those who dishonor Him by their cruelty towards the holy Apostles. For the charge of transgression will not merely refer to the Saints, but will mount up to Him Who laid upon them the service of apostleship; just as God said to the holy Samuel concerning the children of Israel: They have not rejected thee, but they have rejected Me.

He showed that the zeal of the Jews was a zeal not according to knowledge, as also Paul says, but that it had gone far astray and wandered out of the straight path, even though according to the purpose that was in them it seemed to be manifested for the sake of God. For these misguided men thought that by arming themselves with the command given by Moses they pleased God, the Giver of the Law, and actually supposed, that by opposing the prophetic utterances of Christ, they gained credit with Him. For it was for this reason that they persecuted so hotly the preachers of the message of the Gospel, but were ignorant that they were falling into every kind of folly, and by their insults against the Son were transgressing against God the Father Himself, and further, were convicted of complete ignorance of the Nature of the Father and that of the Son Who manifested Himself from Him. And, what is marvellous, they were eager to crown Moses, the wisest of men, who was a minister of the Law given by angels, with the highest honours, but did not shrink from loading with the worst insults our Lord Jesus Christ, Who expounded the unspeakable Will of God, and said clearly, I do nothing of Myself: but the Father which sent Me He hath given Me a commandment, what I should say, and what I should speak —-even though God the Father worked marvels with Him, and testified by a voice heard from above: This is My beloved Son, in Whom I am well pleased. It is then unquestionable that if any one should choose bitterly to assail those who convey the Divine message, he will be in complete ignorance of the Undivided and Consubstantial Trinity. For such an one, when he excludes from the honour that is His due the Word manifesting Himself from Him, to suit his own conceit, knows not the Father. For would it not be received as an assured truth by those who are able discreetly to deal with the doctrine of the Trinity, that, since He is of the same Substance with the Father, He will speak in absolute conformity with the Will of the Father; and that, as He partakes in His glory, the dignity of the Father will be equally insulted when He is attacked? In these words then the Lord Jesus Christ defends Himself, and also accuses the audacity of the Jews; fastening thereby a bitter and dreadful censure on those who dishonour Him by their cruelty towards the holy Apostles. For the charge of transgression will not merely have reference to the Saints, but will mount up to Him Who laid upon them the service of apostleship; just as God said unto the holy Samuel concerning the children of Israel: They have not rejected thee, but they have rejected Me.

Most dangerous, then, is refusing to give the Saints the honor they deserve, for the charge of wrongdoing against them will rise up to Him who sent them on their mission.

Most dangerous is it then to refuse to bestow on the Saints the honour which is their due; for the charge of transgression against them will mount up to Him Who gave them their mission.

He argues that these things were mentioned to them for no other reason except that they might know that, when facing attacks from sin for His sake, they would certainly gain glory from it. He says, "I have not foretold these things to you because I wanted to weaken your courage or to create premature fear in you by making you anticipate suffering, but rather to give you advance knowledge, so that you might receive a double benefit from it. First, remembering that I warned you beforehand, you will marvel at My foreknowledge, and the time of danger itself will help to fully establish the security of your faith. For the One who knows the future must be by physis (nature) God. Also, remember this: the person who is prepared and knows ahead of time that he will suffer will have his fear greatly reduced; for he will easily overcome everything that seems dreadful, and will keep his mind calm, even in the middle of troubles. For I think the sudden and unexpected arrival of suffering makes its pain sharper; and for this reason the Psalmist says: I was prepared and was not dismayed. He tells His disciples, then, for a good and necessary reason, to remember that He has foretold the future to them. For it was certain that because of this they would believe Him to be the true God (since omniscience belongs only to the true God), and they would readily believe that He would rescue them from their dangers."

He contends that mention has been made to them of these things for no other reason except that they might know that, meeting for His sake the assaults of sin, they would at all events gain glory therefrom. For I have not foretold it unto you, He says, from any wish to enfeeble your courage or to inspire in you a premature alarm by the anticipation of suffering, but rather to give you foreknowledge, in order that by this means you may derive a double benefit. For in the first place, remembering that I forewarned you, you will marvel at My foreknowledge, and the time of peril will itself conduce to complete the security of your faith. For He Who knows the future must be by nature God. And bring this, too, to your recollection; He who is prepared and knows beforehand that he will suffer, will have his fear much diminished; for he will readily overcome all that seems to be dreadful, and will have his mind undisturbed, even in the midst of troubles. For I think the sudden and unexpected advent of suffering sharpens its sting; and for this reason the Psalmist says: I was prepared and was not dismayed. He bids His disciples then, for a good and necessary reason, to remember that He has foretold unto them the future. For it was certain that on this account they would believe Him to be the true God (for omniscience is peculiar to the true God), and they will readily believe that He will extricate them from their dangers.

I didn't tell you these things from the beginning because I was with you. But now I am going to the One who sent Me, and none of you is asking Me, "Where are You going?" Instead, because I have told you these things, sorrow has filled your heart.

5, 6 And these things I said not unto you from the beginning, because I was with you. But now I go unto Him that sent Me; and none of you asketh Me, Whither goest thou? But because I have spoken these things unto you, sorrow hath filled your heart.

Another necessary and useful thought came into Christ's mind. Without question, the disciples had been called by him at the beginning and had lived in constant conversation with him. They had often witnessed his miracles and had taken to heart his incomparable might and power. Because of this, they thought they would overcome every trial and immediately triumph over dangers of every kind. How could they still have doubts or be discouraged after experiencing the support of someone with such power? Since Christ warned them in advance that they would face unexpected dangers, he did this so they would not be too dismayed. Otherwise, they might reflect within themselves and say, "Have we been disappointed in the hopes we had at first? Has our purpose failed, since we thought we were called to share in every blessing, but now find ourselves caught up in unexpected disasters?" So our Lord had to explain to them why he did not warn them at first. He says: "These things I said not unto you from the beginning, because I was with you." While he was with them, he was enough to preserve their peace of mind, rescue them from every trial, and give them suitable instruction and help in whatever might happen to them. But since he was going to the Father, he appropriately explained to them, at the right time, the inevitable approach of what awaited them in the future. If even we ourselves are very concerned not to miss the right moment, surely this would be God's pleasure too. The time for silence was at the beginning, when the need for them to receive this instruction had not yet come. But when he was going to the Father, the time for speaking had arrived. Did the Savior then separate from his disciples when he ascended to the Father, and was he still with them through the working and power and grace of the Spirit? How, or in what way, was he with them? It is beyond question that he cannot lie when he says, "Lo, I am with you always, even unto the end of the world," except as far as the flesh and his bodily presence were concerned. But the Savior knew that the ascent into heaven of his own flesh was absolutely essential to his human nature, but as God, he well knew that the hearts of his disciples were overwhelmed by the bitterness of their sorrow. Christ's departure was very painful to them because they longed to be with him always. But since he had decided to do this, they do not even ask when or why he will leave them, or what is the reason or purpose of his ascension. He sympathizes with their suffering, which came from love, and with their poorly timed preference for silence, which prevented them from asking the reason for his departure, even though knowing it would bring them great benefit.

Another necessary and useful consideration entered into the mind of Christ. For it was beyond question, that, called as they had been to discipleship at the beginning by Him, and living ever in continual converse with Him, and having often had experience of His miracles, and having laid to heart His incomparable might and power, they thought they would overcome every trial, and at once triumph over perils of every kind. For how could they any longer entertain doubt and be faint at heart, after they had experienced the support of One Who had such power? And inasmuch as Christ forewarned them that they would fall into unexpected perils, with the intent that they might not be much dismayed thereby, reflecting within themselves and saying, "Have we then been disappointed of the hopes we had at first, and has our purpose failed, inasmuch as we thought that we were called to partake of every blessing, but in the end find ourselves involved in unexpected calamities?" our Lord then is compelled to expound to them the reason why He did not forewarn them at first; and says: These things I said not unto you from the beginning, because I was with you; for while He was with them, He sufficed to preserve their peace of mind, and to rescue them from every trial, and to afford them suitable instruction and assistance in all that might befall them. But since He was going to the Father, He suitably, and at the fitting time, expounds to them the inevitable approach of what awaited them in the future. For if even we ourselves are very anxious not to miss the fitting time, surely this would be God's pleasure. The time then for silence was at the beginning, when the need for their receiving this instruction had not yet arisen. But when He was going to the Father, the time for speech had arrived. Did the Saviour then separate from His disciples when He ascended to the Father, and was He still with them, by the working and power and grace of the Spirit? How, or in what way, was He with them? For it is beyond question that He cannot lie when He says, Lo, I am with you alway, even unto the end of the world, except so far as the flesh and His bodily presence were concerned. But the Saviour knew that the ascent into heaven of His own Flesh was most essential to His Human Nature, but, as God, He well knew that the heart of His disciples was overwhelmed by the bitterness of their sorrow. For the departure of Christ was very grievous unto them, because they longed to be ever with Him. But since He had resolved to do this, they do not even ask when or for what reason He will leave them, or what is the motive or inducement of His Ascension. He sympathises then with their suffering, as it proceeded from love; and with their ill-timed preference of silence, which did not allow them to inquire the reason for His departure, although to know it would bring them much profit.

Grievous is the sorrow that has consumed your heart, He says, and bitter the affliction that has cast you down. For you consider that separation from Me will be full of pain for you, and your fear is well founded. For you will certainly have to face all the trials which I have already predicted, and will endure the fury of impious persecutions. Considering then that what is beneficial should always be preferred to what is pleasurable, I will tell you the truth: It is expedient for you that I go away. And we will make all our thoughts subject to the Savior who is over us, though I think that this statement may be likely to cause considerable confusion to a simple-minded hearer. For surely the thought will arise in him and occur to his mind that, if it was better that Christ should go away, His presence with them could not help but imply some loss. And if our advantage lay in His Ascension, surely the opposite would result from His remaining with us. The question may perhaps perplex an unaided judgment; but the person who is guided by knowledge from above to an accurate understanding of the statement can find here no occasion of stumbling, but will rather discover its true meaning.

Grievous is the sorrow that has consumed your heart, He says, and bitter the affliction that has cast you down. For you consider that separation from Me will be fraught with pain to you, and your apprehension is well grounded. For you will certainly have to encounter all the trials which I have already foretold, and will endure the fury of impious persecutions. Considering then that expediency should always be preferred to pleasure, I will tell you the truth: It is expedient for you that I go away. And we will make all our thoughts subject to the Saviour Who is over us, though I think that the saying may be likely to cause no little perplexity to a simple-minded hearer. For surely the thought will arise in him and occur to his mind, that, if it was better that Christ should go away, His Presence with them could not but infer some loss. And if our advantage lay in His Ascension, surely the reverse would result from His remaining with us. The question may perhaps perplex an unaided judgment; but the man who is guided by knowledge from above to an accurate comprehension of the saying can find here no occasion of stumbling, but will rather discover its true meaning.

We must therefore carefully consider and clearly understand this particular thought: that according to the saying, there is a time for everything, and all things are good in their season. At the fitting season, then, it was good for Christ to be present in this world in the flesh. But on the other hand, when the time came that was proper and suitable for the complete fulfillment of His purposes, He ascended to the Father. And the charge cannot in any way be brought against Him that His presence with His disciples was not very advantageous to them, because at the last His departure became necessary. Nor, again, can He be reproached at all because advantage resulted from His departure, even though His presence was profitable to them. For both these events, coming to pass at the proper season, brought us advantage. And so that, briefly touching on the direction of the inquiry, we may make it easier for our brethren to understand it, let us by way of digression give an explanation of the cause of the Incarnation of the Only-begotten, and in addition, of the advantage which would result from His departure.

We must therefore ponder over and clearly understand this thought in particular, that according to the saying, There is a time for everything, and all things are good in their season. At the fitting season, then, it was well for Christ to be present in this world in the flesh: but, on the other hand, when the time came that was proper and suitable for the complete fulfilment of His purposes, He ascended to the Father. And the charge can in nowise be brought against Him that His presence with His disciples was not very advantageous to them, because at the last His departure became necessary. Nor, again, can He be reproached at all because advantage resulted from His departure, inasmuch as His Presence was profitable to them. For both these events, coming to pass at the proper season, brought us advantage. And that, briefly touching on the drift of the inquiry, we may make it easier for our brethren to apprehend it, let us by way of digression give an explanation of the cause of the Incarnation of the Only-begotten; and, in addition, of the advantage which would result from His departure.

In order to free from corruption and death those who lay under the condemnation of that ancient curse, He became Man, clothing Himself—Who was by nature the Life—with our nature. In this way the power of death was overcome, and the dominion of corruption that had gained control over us was destroyed. And since the Divine Nature is completely free from any inclination to sin, He exalted us by His own Flesh. For in Him we all have our being, since He manifested Himself as Man. He did this so that He might put to death the members which are upon the earth—that is, the desires of the flesh—and might extinguish the law of sin that rules in our members, and also so that He might sanctify our nature and prove Himself our Pattern and Guide in the path to godliness, and so that the revelation of the truth according to knowledge and of a way of life beyond any possibility of error might be complete. All of this Christ accomplished when He became Man. It was necessary not only to give human nature the height of blessedness and to rid it of death and sin, but also to raise it even to the heavens themselves and to make man a companion of the angels and a partaker in their joys. And just as by His own Resurrection He renewed in us the power to escape corruption, so too He thought it right to open up for us the path to heaven and to place in the Presence of the Father the human race that had been cast out of His sight because of Adam's transgression. The inspired Paul, adopting this view, says: For Christ entered not into a holy place made with hands, nor into one like in pattern to the true; but into heaven itself, now to appear before the Face of God for us. He tells us that although Christ is always in His Father's Presence and shares His Nature because of the sameness of Their ousia, He now manifests Himself not for His own sake but for us. For I will repeat what I have already said: He places us in the sight of the Father by departing into heaven as the firstfruits of humanity. For just as, being Himself the Life by nature, He is said to have died and risen again for our sake, so also He is said—though He always beholds His Father and is in the same way beheld by Him—to appear as Man now, that is, when He has taken human nature upon Himself, not for His own sake but for us. And since this one thing was seen to be lacking in His work on our behalf, our ascension into heaven has been prepared for us in Christ, Who was the firstfruits and the first of men to ascend. For He ascended there as our forerunner, as the inspired Paul himself also says. There, as Man, He is in very truth still the High Priest of our souls, our Comforter, and the propitiation for our sins; and as God and Lord by nature, He sits on His own Father's throne, and even on us too will the glory of that throne be reflected. For this reason Paul also said concerning the Father: And He raised us up with Him, and made us to sit with Him in the heavenly places in Christ. When His mission on earth was accomplished, it was necessary that He should fulfill what yet remained—His Ascension to the Father. Therefore He says: It is expedient for you that I go away, for if I go not away the Comforter cannot come unto you.

In order then that He might free from corruption and death those that lay under the condemnation of that ancient curse, He became Man; investing Himself, Who was by Nature the Life, with our nature. For thus the power of death was overcome, and the dominion of corruption, which had gained sway over us, was destroyed. And, since the Divine Nature is wholly free from inclination to sin, He exalted us by His own Flesh. For in Him we all have our being, inasmuch as He manifested Himself as Man. In order that He might mortify the members, which are upon the earth, that is, the affections of the flesh, and might quench the law of sin that holds sway in our members, and also that He might sanctify our nature, and prove Himself our Pattern and Guide in the path to piety, and that the revelation of the truth according to knowledge, and of a way of life beyond possibility of error might be complete—-all this Christ, when He became Man, accomplished. It was necessary then to confer on the nature of man the height of blessedness, and not only to rid it of death and sin, but to raise it even to the heavens themselves, and to make man a companion of the angels, and a partaker in their joys. And just as by His own Resurrection He renewed in us the power of escaping corruption, even so He thought it right to open out for us the path heavenwards, and to set in the Presence of the Father the race of man who had been cast out of His sight owing to Adam's transgression. And the inspired Paul, adopting this view, says: For Christ entered not into a holy place made with hands, nor into one like in pattern to the true; but into heaven itself, now to appear before the Face of God for us. He tells us that being ever in His Father's Presence, and partaking of His Nature by reason of the sameness of Their Essence, He now manifests Himself not for His own sake but for us. For I will repeat what I have already said. He places us in the sight of the Father, by departing into heaven as the firstfruits of humanity. For just as, being Himself the Life by Nature, He is said to have died and risen again for our sake, even so He is said, ever beholding His Father and being in like manner beholden of Him, to appear as Man now, that is, when He has taken human nature upon Him, not for His own sake but for us. And as this one thing was seen to be lacking in His dispensation to us-ward, our ascension into heaven has been prepared for us in Christ, Who was the firstfruits and the first of men to ascend. For He ascended thither as our forerunner, as the inspired Paul also himself says. There, as Man, He is in very truth still the High Priest of our souls, our Comforter, and the propitiation for our sins; and, as God and Lord by Nature, He sits on His own Father's throne, and even on us too will the glory thereof be reflected. For this reason also Paul said concerning the Father: And He raised us up with Him, and made us to sit with Him in the heavenly places in Christ. When then His mission on earth was accomplished, it was necessary that He should fulfil what yet remained—-His Ascension to the Father. Wherefore He says: It is expedient for you that I go away, for if I go not away the Comforter cannot come unto you.

Come, then, let us add yet another reflection, both profitable and true, to our previous investigations. All His work on earth had indeed been accomplished, as we just affirmed. However, it was surely necessary that we should become partakers and sharers of the Divine Nature of the Word. Or rather, we needed to give up the life that originally belonged to us and be transformed into another life, with the very elements of our being changed into newness of life that is well-pleasing to God. But it was impossible to attain this in any other way except by fellowship in, and partaking of, the Holy Spirit. The most fitting and appropriate time, then, for the mission and descent of the Holy Spirit to us was the time that came in due season—I mean, the occasion of our Savior Christ's departure from here. For while He was still present in the body with those who believed in Him, He showed Himself, I think, to be the bestower of every blessing. But when time and necessity demanded His restoration to His Father in heaven, it was essential that He should associate Himself by the Spirit with His worshipers, and should dwell in our hearts by faith. In this way, having His presence within us, we might cry out with boldness, "Abba, Father," and might readily advance in all virtue, and might also be found strong and invincible against the wiles of the devil and the assaults of men, since we possess the omnipotent Spirit.

Come, then, let us add yet another reflection, profitable and true, to our previous investigations. All His work on earth had indeed been accomplished, as we just now affirmed. It was however surely necessary that we should become partakers and sharers of the Divine Nature of the Word; or rather that, giving up the life that originally belonged to us, we should be transformed into another, and the very elements of our being be changed into newness of life well-pleasing to God. But it was impossible to attain this in any other way except by fellowship in, and partaking of, the Holy Spirit. The most fitting and appropriate time, then, for the mission and descent of the Holy Spirit to us was that which in due season came—-I mean, the occasion of our Saviour Christ's departure hence. For while yet present in the body with those who believed on Him, He showed Himself, I think, the bestower of every blessing. But when time and necessity demanded His restoration to His Father in heaven, it was essential that He should associate Himself by the Spirit with His worshippers, and should dwell in our hearts by faith, in order that, having His presence within us, we might cry with boldness, Abba, Father, and might readily advance in all virtue, and might also be found strong and invincible against the wiles of the devil, and the assaults of men, as possessing the omnipotent Spirit.

Both the Old and New Scriptures can easily show that the Holy Spirit changes the character of those in whom He exists and dwells, and transforms them into newness of life. The inspired Samuel, when speaking with Saul, said: "And the Spirit of the Lord will come upon you, and you shall be turned into another man." And the blessed Paul writes: "But we all, with unveiled face reflecting as a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit. Now the Lord is the Spirit." You can see that the Spirit molds those in whom He visibly lives into a different likeness, so to speak. He easily turns them from focusing on earthly things to contemplating only what is in heaven, and from unmanly cowardice to a courageous character. We cannot question that the disciples will be found in this condition—strengthened by the Holy Spirit to be indifferent to attacks from their persecutors and holding firmly to their love for Christ. Therefore the Savior's statement is true when He says, "It is expedient for you that I depart into heaven," because that departure was the occasion for the Spirit's descent.

For it might easily be shown, both from the Old and New Scriptures, that the Holy Spirit changes the disposition of those in Whom He is, and in Whom He dwells, and moulds them into newness of life. For the inspired Samuel, when he was discoursing with Saul, said: And the Spirit of the Lord will come upon thee, and thou shalt be turned into another man. And the blessed Paul thus writes: But we all, with unveiled face reflecting as a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit. Now the Lord is the Spirit. You see that the Spirit moulds as it were into another likeness those in whom He visibly abides. For He easily turns them from an inclination to dwell on the things of earth, to the contemplation only of that which is in heaven; and from an unmanly cowardice to a courageous disposition. And that we shall find the disciples thus affected and steeled by the Holy Spirit into indifference to the assaults of their persecutors, and laying fast hold of the love that is towards Christ, can no way be questioned. Therefore the saying of the Saviour is true, when He says, "It is expedient for you that I depart into heaven." For that was the occasion of the descent of the Spirit.

When He comes, He will convict the world concerning sin, righteousness, and judgment: concerning sin, because they do not believe in Me; concerning righteousness, because I am going to the Father and you will see Me no longer; concerning judgment, because the ruler of this world has been judged.

8, 9, 10, 11 And He, when He is come, will convict the world in respect of sin, and of righteousness, and of judgment: of sin, because they believe not on Me; of righteousness, because I go to the Father, and ye behold Me no more; of judgment, because the prince of this world hath been judged.

When He has shown that His departure to His Father is the fitting occasion for the descent and mission of the Spirit, and has by this means sufficiently calmed the grief of His holy disciples, He rightly proceeds to show what the work of the Holy Spirit will be. For when He comes, He says, He will convict the world in respect of sin, and of righteousness, and of judgment. And He has clearly pointed out what form the reproof in each of these cases will take. But since some are likely to stumble in dealing with this question, I consider it necessary to interpret the text point by point, and to state more plainly what it means.

When He has shown that His departure to His Father is the fitting occasion of the descent and mission of the Spirit, and has by this means sufficiently allayed the pangs of grief in His holy disciples, He rightly proceeds to show what the work of the Holy Spirit will be. For when He is come, He says, He will convict the world in respect of sin, and of righteousness, and of judgment. And He has clearly pointed out what form the reproof in each of these cases will take. But since some are likely to stumble in dealing with this question, I consider it necessary to interpret the text point by point, and to state more plainly its signification.

The reproof of sin, then, has been set first. How then will He reprove the world? When those who love Christ, having been made worthy of Him and being true believers, are convicted of sin, then He will condemn the world—that is, those who are ignorant and persist in unbelief and are enslaved by their love of worldly pleasure. By the very nature of their situation, they are bound by their sins and doomed to die in their transgressions. For God will in no way be a respecter of persons, nor will He grant the Spirit to some in the world without sufficient reason while completely denying Him to others. Instead, He will cause the Comforter to dwell only in those who are worthy of Him, who through pure faith have honored Him as truly God and confessed that He is the Creator and Lord of the universe. And what the Savior Himself told the Jews beforehand when He said, "Unless you believe that I am He, you shall die in your sins," the Comforter, when He comes, will in fact show to be true.

The reproof of sin, then, has been set first. How then will He reprove the world? When those who love Christ, as being made worthy of Him, and as true believers, are convinced of sin, then it is that He will condemn the world, that is those who are ignorant and persist in unbelief, and are enslaved by their love of worldly pleasure, by the very nature of their case, in that they are bound by their sins and doomed to die in their transgressions. For God will in nowise be a respecter of persons, nor will He vouchsafe the Spirit to some in the world without sufficient cause, and to others wholly deny Him; but will cause the Comforter to dwell only in those who are worthy of Him, who by a pure faith have honoured Him as truly God, and confessed that He is the Creator and Lord of the Universe. And that which the Saviour Himself by anticipation told the Jews when He said, Except ye believe that I am He, ye shall die in your sins, the Comforter when He is come will in fact show to be true.

But further, He says: He will reprove the world in respect of righteousness, because I go to the Father and you behold Me no more. For He will properly have a relationship with those who believe in Christ after His ascension into heaven, as properly justified by that belief. For they received as the true God Him Whom, though they had not seen Him at all, they yet believed to sit on His Father's throne. For by remembering what Thomas said and did, one might easily understand that Christ calls those who believe in this way blessed. For when he was in doubt about the Son's resurrection to life, he said: Unless I put my hand into His side and see the marks of the nails, I will not believe. And when, after Christ had allowed him to do as he wanted, he believed, what words did he hear? Because you have seen Me, you have believed: blessed are they that have not seen and yet have believed. Justly then have those been justified who without seeing have believed; but the world has missed attaining an equal blessedness, not seeking to obtain the righteousness that is of faith, but deliberately choosing to remain in its own wickedness.

But further, He says: He will reprove the world in respect of righteousness, because I go to the Father and ye behold Me no more. For He will duly hold converse with those who believe in Christ after His ascension into heaven, as duly justified thereby. For they received as the true God Him Whom, though they had in nowise seen Him, they yet believed to sit on His Father's throne. For by calling to mind what Thomas said and did, one might readily perceive that Christ calls those who thus believe blessed. For when he was in doubt about the restoration of the Son to life, he said: Except I shall put my hand into His side, and see the prints of the nails, I will not believe. And when, after Christ had permitted him to do as he desired, he believed, what words did he hear? Because thou hast seen Me, thou hast believed: blessed are they that have not seen and yet have believed. Justly then have those been justified who without seeing have believed; but the world has missed the attainment of an equal blessedness, not seeking to obtain the righteousness that is of faith, but deliberately preferring to abide in its own wickedness.

It is necessary to understand that the two reproofs already mentioned apply not only to the Jews, but to every person who is stubborn and disobedient. The term "the world" does not only refer to someone who is constantly pursuing pleasure and clinging to the devil's wickedness, but equally refers to those who are scattered throughout and living in the whole world. Therefore, this double reproof has a universal meaning and applies to everyone. Christ did not include only Judaea, as was the case in the beginning, or only the descendants of Israel, but the entire human race descended from Adam. His grace is not partial, but the benefit of faith extends to the whole world.

It is necessary, however, to know that the two reproofs already mentioned will apply not merely to the Jews, but rather to every man who is stubborn and disobedient. For the appellation "the world" signifies not merely the man who is incessantly engaged in the pursuit of pleasure, and who clings to the wickedness that is of the devil, but signifies equally those who are dispersed about and dwell in the whole world. Thus the double reproof has a generic meaning, and applies to all. For Christ included not merely Judaea, as was the case in the beginning, or the seed of Israel only, but the entire race that was descended from Adam. For His grace is not partial, but the benefit of faith is extended to the whole world.

The third reproof by the Comforter will be, as the Savior says, the most righteous condemnation of the prince of this world. I will explain what form this reproof takes. The Comforter will testify to the glory of Christ, and by showing that He is truly the Lord of the Universe, will reprove the world for having wandered astray and for having abandoned Him Who is truly God by physis and instead fallen down and worshiped the one whom physis does not acknowledge as God, that is, Satan. The judgment against him is, I think, sufficient to prove that this statement is true. For he could not have been condemned and lost his power, nor paid the penalty for his conflict with God by being delivered into chains of darkness, if he were by physis God, Who sits unshaken on His throne of majesty and power. But now we see him so unable to preserve his own honor that he is even cast under the feet of those filled with the Spirit—I mean the faithful who have confessed that Christ is God. For they trample the demon underfoot when he tries and struggles. When anyone sees the swarm of impure demons trembling and being cast out by the prayers of such people and by the working power of the Holy Spirit, will he not reasonably say that Satan has been condemned? For he has been condemned by no longer being able to prevail over those who have been stamped with the seal of righteousness and sanctification by the Holy Spirit through faith in Christ. How then, tell me, have we trampled all his power underfoot, according to the saying in the Psalms addressed to every person who lives in the world? "By the help of the Most High you shall tread upon the asp and basilisk; the lion and the dragon you shall trample underfoot." When the Comforter from heaven enters souls that are pure and demonstrates the righteousness of His mission by faith impartially given, then He will show that the world is bound in its own sins and has no share in the grace that is from above, since people reject their Redeemer. He will also reprove the world for groundlessly accusing those who have believed of sin, and for having been rightly justified insofar as they honor Christ by faith, even though they did not see Him as He departed to God and performed miracles. It was, I think, with something like this in mind that Paul said: "Who shall bring any charge against God's elect? It is God who justifies; who is he that shall condemn?" For the mouth of all lawlessness is stopped, according to the word of the Psalmist, since it can bring no charge against the faithful elect, who are clothed with the glory of the righteousness that comes from faith. He will reprove the world for having gone astray and resting its hopes on the devil, who has received such condemnation that he has lost all the glory of his former condition and only deserves our contempt and to be held of no account by those who worship God.

The third reproof by the Comforter will be, as the Saviour says, the most righteous condemnation of the prince of this world. And what form this reproof takes I will explain. For the Comforter will testify to the glory of Christ, and, showing that He is truly the Lord of the Universe, will reprove the world as having wandered astray, and as having left Him Who is truly God by Nature and fallen down and worshipped him whom Nature owns not as God, that is Satan. For the judgment against him is, I think, sufficient to show that this statement is true. For he could not have been condemned and lost his power, nor have paid the penalty of his conflict with God, being delivered into chains of darkness, if he were by Nature God, Who sits unshaken on His throne of majesty and power. But now we see him so incapable to preserve his own honour, that he is even cast under the feet of those filled with the Spirit, I mean the faithful who have confessed that Christ is God. For they trample the demon under foot when he tries and struggles. When then any one sees the swarm of impure demons shuddering and cast out by the prayers of such men, and by the working power of the Holy Spirit, will he not with reason say that Satan has been condemned? For he has been condemned by his no longer being able to prevail over those who have been impressed with the seal of righteousness and sanctification by the Holy Spirit, through the faith that is in Christ. How then, tell me, have we trodden all his power under foot, according to the saying in the Psalms addressed to every man that lives in the world? By the help of the Most High thou shalt tread upon the asp and basilisk; the lion and the dragon thou shalt trample under foot. When then the Comforter from heaven enters souls that are pure, and manifests the righteousness of His mission by faith impartially bestowed, then will He show that the world is bound in its own sins, and without share in the grace that is from above, since men repulse their Redeemer; and He will also reprove the world—-as causelessly accusing those who have believed—-of sin, and as far as they have rightly been justified, although they gaze not on Christ as He departed unto God and wrought marvels, but honour Him by faith. It was, I think, with some such thought as this in his mind that Paul said: Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that shall condemn? For the mouth of all lawlessness is stopped, according to the word of the Psalmist, as it can lay nothing to the charge of the faithful elect, who are invested with the glory of the righteousness that proceedeth from faith. He will reprove the world as having gone astray and resting its hopes on [the devil], who has received such condemnation that he has lost all the glory of his former condition, and only deserves our contempt, and to be held of no account by those who worship God.

God has called him the prince of this world, not because he truly is so in reality, or because this ruling authority is a dignity that belongs to his nature, but because he gained this glory through deception and greed, and because he still exercises power and rules over those who have gone astray due to the evil intent within them. By this evil intent their minds are bound tightly in error and they are hopelessly trapped in the snare of captivity, even though it was within their power to escape by turning through faith in Christ to recognize Him Who is truly God. Satan is therefore only a pretender to the title of ruler and has no natural right to it against God, maintaining it only through the detestable wickedness of those who have gone astray.

God then has called him the prince of this world, not as really being so in truth, or as though this overruling power were a dignity inherent in his being, but as he had the glory thereof by fraud and covetousness, and as he is still holding sway and ruling over those that are astray by reason of the wicked purpose that is in them, by which having their mind fast bound in error they are inextricably entangled in the noose of captivity, even though it was in their power to escape by being converted through faith in Christ to a recognition of Him Who is truly God. Satan then is but a pretender to the title of ruler, and has no natural right to it as against God, and only maintains it through the abominable wickedness of those who are astray.

I still have many things to tell you, but you cannot bear them now. However, when He, the Spirit of truth, comes, He will guide you into all the truth, for He will not speak on His own authority, but whatever He hears, He will speak, and He will declare to you the things that are to come.

12, 13 I have yet many things to say unto you, but ye cannot bear them now. Howbeit 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, these shall He speak; and He shall declare unto you the things that are to come.

He found that their knowledge of the future was increasing their sorrow and that they were not well disposed to bear the coming evils. For sorrow, He says, has filled your heart. And He thought it would not be right to discourage them further by adding the rest, but He buries in timely silence, as it were, what He had to say next, since it was likely to cause them no small alarm, and reserves what remained for them to know for the revelation through the Spirit, and for the light that was to be given them at the fitting season. And perhaps also, seeing the disciples slow to grasp the mystery because they had not yet been illuminated by the Spirit nor become partakers of the Divine Nature—for the Holy Spirit was not yet given because Christ was not yet glorified, as the holy Evangelist says—He speaks thus, wishing to suggest to them that He would later be able to reveal mysteries exceedingly deep and beyond man's understanding, while at present He refuses to do this, and with good reason, because He says they are not yet prepared for it. For when, He says, My Holy Spirit transforms you and changes the elements of your mind into a willingness and an ability to despise the types of the Law, and rather to prefer the beauty of spiritual service, and to honor the reality more than the shadow, then, He says, you will surely be able to understand readily the things concerning Me. For the complete expression of these things will find place in your hearts when you are well fitted to receive it.¹¹

He found their sorrow increased by their knowledge of the future, and that they were ill-disposed to bear the coming evils. For sorrow, He says, hath filled your heart. And He thought that it would not be meet to dispirit them by adding the rest, but He buries as it were in timely silence what He had to say next, as likely to cause them no small alarm, and reserves what remained for them to know, for the revelation through the Spirit, and for the light that was to be given them at the fitting season. And perhaps also, seeing the disciples slow to apprehend the mystery, because they had not yet been illuminated by the Spirit, nor become partakers of the Divine Nature: For the Holy Spirit was not yet given, because Christ was not yet glorified, as the holy Evangelist says, He speaks thus, wishing to suggest to them that He would hereafter be able to reveal mysteries exceeding deep and passing man's understanding, while at present He refuses to do this, and with good reason, because He says that they are not yet prepared for it. For when, He says, My Holy Spirit shall transform you and change the elements of your mind into a willingness and an ability to despise the types of the Law, and rather to prefer the beauty of spiritual service, and to honour the reality more than the shadow; then, He says, you will surely be able readily to understand the things concerning Me. For the complete expression of these things will find place in your hearts when you are well fitted to receive it.¹¹

One might suppose, then, that our Lord thought He ought to address His disciples this way. For what He once said by way of illustration fits with and matches the meaning we have just given to His words: No man tears a piece from a new garment and puts it on an old garment; and again: Neither do men put new wine into old wineskins; otherwise the skins burst and the wine is spilled. But new wine must be put into new wineskins. For the new instruction of the Gospel message does not belong to those who are not yet shaped by the Spirit into newness of life and knowledge, and they cannot yet contain the mysteries of the Holy Trinity. The explanation of the deeper mysteries of the faith is therefore suitably reserved for the spiritual renewal that was to come from the Spirit, when the minds of those who believed in Christ would no longer allow them to remain in the obsolete letter of the Law but would instead lead them to convert to new doctrines and plant in them thoughts enabling them to see a clear vision of the truth. And that before the Resurrection of our Savior Christ from the dead, and before receiving His Spirit, the disciples were living too much in the manner of the Jews and were clinging to the legal system, even though the mystery of Christ was clearly superior to it, one could very easily see. And therefore the blessed Peter, even though he was preeminent among the holy disciples, when the Savior was once explaining His suffering on the Cross and telling them that He must be abused by the insults of the Jews, rebuked Him, saying, God forbid, Lord; this shall never happen to You. And yet the holy prophets had plainly declared not only that He would suffer, but also the nature and extent of what He would endure. And let us also consider this further point. For when, as is recorded and as we read in the Acts of the Apostles, Peter was hungry and wanted to eat, and when he then saw the sheet let down by four corners from heaven, in which were included all creatures of the earth and the sea and the air, and heard a voice from heaven saying, Rise, Peter, kill and eat; he answered, Not so, Lord; for I have never eaten anything that is common or unclean; and for this received a well-deserved rebuke in the answer: What God has cleansed, do not call common. And yet he ought to have remembered our Savior's frequent statement to the Jews: It is not what enters the mouth that defiles the man. See then what need there was in his case for the illumination of the Spirit. Do you see then that it was necessary for his state of mind to be forged anew into another better and wiser than that which was in the Jews? And therefore when, by being enriched with the grace that is from above and from heaven, they had their strength renewed, according to the Scripture, and had attained to a better knowledge than before, then we hear them boldly saying: But we have the mind of Christ. By the Mind of Christ they mean nothing else but the coming of the Holy Spirit into their hearts, revealing to them in due measure all things whatsoever they ought to know and learn.

One might suppose then that our Lord thought He ought thus to address His disciples. For what He once said as by way of illustration is of a piece with, and will fit in with, the meaning we have just given to His words: No man rendeth a piece from a new garment and putteth it upon an old garment; and again: But neither do men put new wine into old wine-skins; else the skins burst, and the wine is spilled. But new wine must be put into new wine-skins. For the new instruction of the Gospel message belongs not to those who are not yet moulded by the Spirit into newness of life and knowledge, and they cannot as yet contain the mysteries of the Holy Trinity. The exposition then of the deeper mysteries of the faith is suitably reserved for the spiritual renovation that was to proceed from the Spirit when the mind of those who believed on Christ would no longer allow them to remain in the obsolete letter of the Law but rather induce their conversion to new doctrines and implant in them thoughts enabling them to see a fair vision of the truth. And that before the Resurrection of our Saviour Christ from the dead, and before partaking of His Spirit, the disciples were living too much after the manner of the Jews, and were clinging to the legal dispensation, even though the mystery of Christ was clearly superior to it, one might very readily perceive. And therefore the blessed Peter, even though he was pre-eminent among the holy disciples, when the Saviour was once setting forth His suffering on the Cross and telling them that He must be outraged by the insults of the Jews, rebuked Him, saying, Be it far from Thee, Lord; this shall never be unto Thee. And yet the holy prophets had plainly declared not only that He would suffer, but also the nature and extent of what He would endure. And let us also examine this further consideration. For when, as is recorded and as we read in the Acts of the Apostles, Peter was hungry and desired to eat, and when he saw thereupon the sheet let down by four corners from heaven, in which were included all creatures of the earth and the sea and the air, and heard a voice from heaven, saying, Rise, Peter, kill and eat; he answered, Not so, Lord; for I have never eaten anything that is common or unclean; and for this received a well-merited rebuke in the answer: What God hath cleansed, make not thou common. And yet he ought to have remembered the frequent statement of our Saviour to the Jews: Not that which entereth into the mouth defileth the man. See then what need there was in his case for the illumination of the Spirit. Do you perceive then that it was necessary that his temper of mind should be forged anew into another better and wiser than that which was in the Jews? And therefore when, by being enriched with the grace that is from above and from heaven, they had their strength renewed, according to the Scripture, and had attained to a better knowledge than before, then we hear them boldly saying: But we have the mind of Christ. By the Mind of Christ they mean nothing else but the advent of the Holy Spirit into their hearts, revealing unto them in due measure all things whatsoever they ought to know and learn.

When the Comforter, the Spirit of Truth, comes, He will guide you into all the truth. Notice how restrained this expression is—observe how measured the phrase. After telling them that the Comforter would come to them, He called Him the Spirit of Truth, that is, His own Spirit, because He is the Truth. So that His disciples might know He was not promising them the visit of a foreign and strange power, but rather that He would grant them His Presence in another form, He calls the Comforter the Spirit of Truth—that is, His own Spirit. For the Holy Spirit is not truly alien from the ousia of the Only-begotten, but proceeds naturally from it, having no separate existence from Him as far as identity of physis is concerned, even though He may be thought of in some way as having a separate existence. The Spirit of Truth, He says, will lead you to complete knowledge of the truth. For having perfect knowledge of the truth, of which He is also the Spirit, He will not make only a partial revelation of it to those who worship Him, but will instead plant in their hearts the mystery concerning it in its entirety. For even if we now know in part, as Paul says, still, though our knowledge is limited, the beautiful vision of the truth has shone upon us whole and undefiled. So just as no one knows the things of a man, according to Scripture, except the spirit of the man which is in him, in the same way, I think, to use Paul's words, no one knows the things of God except the Spirit of God which is in Him.

When then " He," that is the Comforter, the Spirit of Truth, is come, He shall guide you into all the truth. See how free from extravagance the expression is: note the soberness of the phrase. For having told them that the Comforter would come unto them, He called Him the Spirit of Truth, that is, His own Spirit. For He is the Truth. For that His disciples might know that He does not promise them the visitation of a foreign and strange power, but rather that He will vouchsafe unto them His Presence in another form, He calls the Comforter the Spirit of Truth, that is, His own Spirit. For the Holy Spirit is not in truth alien from the Substance of the Only-begotten, but proceeds naturally from it, having no separate existence from Him so far as identity of nature is concerned, even though He may be in some sort conceived of as having a separate existence. The Spirit of Truth then, He says, will lead you to complete knowledge of the truth. For as having perfect knowledge of the truth, of which He is also the Spirit, He will make no partial revelation of it to those who worship Him, but will rather engraft in their hearts the mystery concerning it in its entirety. For even if now we know in part, as Paul says, still, though our knowledge be limited, the fair vision of the truth has gleamed upon us entire and undefiled. As then no man knoweth the things of a man, according to the Scripture, save the spirit of the man which is in him, in the same way, I think, to use the words of Paul, none knoweth the things of God save the Spirit of God which is in Him.

When He comes, He says, He will not speak from Himself (He does not say He will make you wise and reveal to you the mystery of the truth). He will tell you nothing that disagrees with My teaching, nor will He explain any strange doctrine to you, for He will not introduce laws of His own. Rather, since He is My Spirit and, so to speak, My Mind, He will certainly speak to you about the things concerning Me. The Savior says this not so that we should think the Holy Spirit has only servant-like functions, as some ignorantly claim, but rather because He wishes to assure the disciples that His Spirit, not being separate from Him as far as identity of ousia is concerned, will certainly speak the things concerning Him and will work and intend the same things.

When then He cometh, He says, He shall not speak from Himself (He does not say, He will make you wise, and will reveal to you the mystery of the truth); He will tell you nothing that is not in accord with My teaching, nor will He expound to you any strange doctrine, for He will not introduce laws peculiar to Himself; but since He is My Spirit, and as it were My Mind, He will surely speak to you of the things concerning Me. And this the Saviour saith, not that we should suppose that the Holy Spirit has merely ministerial functions, as some ignorantly maintain, but rather from a wish to satisfy the disciples that His Spirit, not being separate from Him so far as identity of Substance is concerned, will surely speak the things concerning Him, and will work and purpose the same.

And for this reason He added the words, and He will show you things to come; and it is almost as though He said these very words, "This will be a sign to you that the Spirit is truly of My Substance and as it were My Mind—His telling you things to come, just as I have done. For I foretold, even though you have not been able to take everything to heart. He would not then foretell things to come, as I have done, if He did not indeed exist in Me and proceed through Me, and if He were not Consubstantial with Me."

And for this reason He added the words, and He will show you things to come; and it is almost as though He said these very words, "This will be a sign unto you that the Spirit is in very truth of My Substance and as it were My Mind—-His telling you things to come, as I have done. For I foretold, even though you have not been able to take everything to heart. He would not then foretell things to come, as I have done, if He did not indeed exist in Me and proceed through Me, and if He were not Consubstantial with Me."

John 12:49-50. For I did not speak on My own authority, but the Father who sent Me has given Me a commandment about what I should say and what I should speak. And I know that His commandment is eternal life. Therefore, the things I speak, I speak exactly as the Father has told Me.

S. John xii. 49, 50. For I spake not from Myself; but the Father Which sent Me, He hath given Me a commandment, what I should say, and what I should speak. And I know that His commandment is life eternal: the things therefore which I speak, even as the Father hath said unto Me, so I speak.

He reminds the Jewish people of the things that had been proclaimed about Him beforehand by Moses, and by this means skillfully rebukes them. By exposing their impiety, He clearly proves that they did not care that they had insolently outraged even the Law itself, though it was believed to have been given by God. What God said about Christ through Moses is well known to everyone, but I will still quote it because we need to grasp the exact meaning: I will raise them up a Prophet from among His brethren, like unto thee—that is, a lawgiver and a mediator between God and men—and I will put My word in His mouth, and He shall speak unto them according as I may command Him; and the man who will not hearken to whatsoever the Prophet may speak in My Name, I will take vengeance on him. At the same time, our Lord Jesus Christ censures the boastful attitude of the Jewish people, shown in their fighting even against God the Father. And by saying that He has received a commandment from the Father and speaks not of Himself, He clearly proves that He Himself is the Prophet foretold by the Law and heralded by the voice of God the Father from long ages before. In a way He calls to their remembrance, though their minds were slow to understand it, that if they refused to be persuaded by the words that came from Him, they would certainly fall prey to inevitable punishment and would endure all that God had said. For those who transgress the divine commandment of God the Father and thrust away from themselves the life-giving word of God our Savior Christ shall surely be cast down into utter misery and shall remain without any part in the life that comes from Him, with good reason hearing what was spoken by the voice of the prophet: O earth, earth, hear, O hear the word of the Lord. Behold, I bring evils upon this people, as the fruit of their turning away, because they obeyed not My Law, and ye rejected My word. For we shall find that the Jews were liable to a twofold accusation: they failed to honor the Law itself, although it was generally held dear and accounted an object of reverence, in that they refused to believe in Him Whom the Law proclaimed; and they turned a deaf ear to the words of our Savior Christ, although He announced openly that He was certainly the Prophet spoken of in the oracles of the Law, when He declared that it was from God the Father that He was supplied with His words.

He reminds the people of the Jews of the things that had been aforetime proclaimed concerning Him by Moses, and by this means skilfully rebukes them; and, exposing the impiety that was in them, He clearly proves that they were caring nothing for having insolently outraged even the Law itself, although it was believed to have been given from God. For what God said concerning Christ by Moses is well known to all men, but still I will quote it because of the necessity of perceiving the exact idea; I will raise them up a Prophet from the midst of His brethren, like unto thee; that is to say, a lawgiver, and a mediator between God and men: and I will put My word in His mouth, and He shall speak unto them according as I may command Him; and the man who will not hearken to whatsoever the Prophet may speak in My Name, I will take vengeance on him. At one and the same time therefore our Lord Jesus the Christ censures the boastful temper of the Jewish people, displayed in their fighting even, against God the Father; and, by saying that He has received a commandment from the Father and speaks not of Himself, clearly proves that He Himself is the Prophet fore-announced by the Law and heralded by the voice of God the Father from ages long before. And in a way He calls to their remembrance, although their minds were sluggish in comprehending it, that if they refused to be persuaded by the words that came from Him, they would certainly fall a prey to inevitable punishment, and would endure all that God had said. For they who transgress the Divine commandment of God the Father, and thrust away from themselves the life-giving word of God our Saviour Christ, shall surely be cast down into most utter misery, and shall remain without any part in the life that comes from Him; with good reason hearing that which was spoken by the voice of the prophet: O earth, earth, hear, O hear the word of the Lord. Behold, I bring evils upon this people, as the fruit of their turning away, because they obeyed not My Law, and ye rejected My word. For we shall find that the Jews were liable to a twofold accusation: for they failed to honour the Law itself, although it was generally held dear and accounted an object of reverence, in that they refused to believe on Him Whom the Law proclaimed; and they turned a deaf ear to the words of our Saviour Christ, although He announced openly that He was certainly the Prophet spoken of in the oracles of the Law, when He declared that it was from God the Father that He was supplied with His words.

No one should think that the Lord's statement—that He speaks nothing by Himself, but that everything comes from the Father—diminishes Him in any way regarding either His Essence or His dignity as befitting God. But first let the matter be reconsidered, and let an answer be given to this question: "Can anyone really think that the name and function of the prophetic office fits Him who in every way is and is considered to be God by His physis?" Surely everyone, no matter how simple, would answer no and say it is unbelievable that the God who speaks through prophets should Himself be called a prophet, for He was the one who multiplied visions, as it is written, and was represented through similitudes by the hands of the prophets. However, since He took on the name of servitude and the outward form of likeness to us, and because of His resemblance to us was called a Prophet, it necessarily follows that the Law clothed Him with the characteristics fitting for a prophet—that is, the privilege of hearing something from the Father and receiving a commandment about what He should say and what He should speak. And I must also say this: The Jews, deeply committed to the Law and believing it had been spoken by God, could not have been expected to accept the Savior's words when He transformed the form of the old ordinances into a spiritual service.

And let no one suppose that the saying of the Lord—-that nothing is spoken by Himself, but that all comes from the Father—-can do Him injustice in any way at all, as regards the estimate either of His Essence or of His God-befitting dignity; but first let the matter be thought over again, and let an answer be given to this question of ours:—-"Can any one really suppose that the name and exercise of the prophetic office befit Him Who altogether is and is regarded as being in His Nature God?" Surely, I think, every one, however simple he may be, would answer in the negative, and say that it is incredible that the God Who speaks in prophets should Himself be called a prophet: for He it was Who multiplied visions, as it is written, and was likened to similitudes by the hands of the prophets. Since however He assumed the name of servitude and the outward fashion of resemblance to ourselves and with regard to His resemblance to us was called a Prophet, it necessarily follows also that the Law has endued Him with the attributes befitting the prophet, that is to say, the privilege of hearing somewhat from the Father and of receiving a commandment, what He should say and what He should speak. And moreover I shall feel obliged to say this much also. The Jews, possessed with a strong prejudice concerning the Law, believing that it had been spoken from God, could not have been expected to accept the words of the Saviour when He changed the form of the ordinances of old into a spiritual service.

And what reason did they have for refusing to accept the transformation of the types into their true meaning? They did not realize that He was by physis God, nor did they even accept the idea that the Only-Begotten, being the Word of the Father, had taken on our flesh for our sake. Otherwise, they would have immediately submitted to God and changed their minds without hesitation in whatever way necessary, and would have faithfully revered His divine glory. But these miserable people instead thought that He was entirely like us, and that although He was merely a man, He had such a high opinion of Himself that He even tried to abolish the very laws that came from God the Father. For example, they once said to Him plainly: We do not stone You for a good work, but for blasphemy; because You, being a Man, make Yourself God. Therefore, our Lord Jesus, with great wisdom and deliberate purpose, seeking to turn His listeners away from the idea that had taken hold of their minds, shifts His teaching from what was simply and solely the human person to the One who was the object of acknowledged and undisputed worship—I mean, of course, God the Father. He thought it right to use every means of earnestly appealing to the uneducated hearts of the Jews, and to strive by every possible method to lead their dull minds toward the desire to learn true and more fitting doctrines. This much, then, should be sufficient by way of argument and reasoning for anyone who wants to refute the fault-finding criticisms of the godless heretics when they assume that the Son makes Himself in any way inferior to His own Father by saying that He speaks nothing of Himself, but that a commandment has been given to Him, and that He speaks according to what He has heard.

And what cause had they to allege for being unwilling to accept the transformation of the types into their veritable significance? They were not aware that He was by Nature God, nor did they even admit the supposition that the Only-Begotten, being the Word of the Father, had borne our flesh for our sakes: for else, in immediate submission to God, they would have changed their opinion in any way whatever without hesitation, and would have faithfully revered His Divine glory. But the wretched men rather thought that He was altogether one like ourselves, and that, although a mere man, He had thought so highly of Himself as even to attempt to put an end to the very laws which came from God the Father. For instance they once said to Him plainly: For a good work we stone Thee not, but for blasphemy; because Thou, being a Man, makest Thyself God. Our Lord Jesus therefore, by much wisdom and with a definite design, seeking to turn His hearers from the idea that had taken possession of their minds, changes the subject of His discourse from that which was simply and solely the human personality to Him Who was the object of acknowledged and undisputed adoration, I mean of course God the Father; thinking it right to use every means of importunately pleading with the uneducated heart of the Jews, and striving by every possible method to lead on their dull minds to the desire to learn true and more befitting doctrines. So much then may suffice in the way of argument and speculation for any one who would get rid of the carping criticisms of the unholy heretics, when they suppose that the Son will make Himself in any respect whatever inferior to His own Father by saying that He speaks nothing of Himself, but that a commandment has been given Him, and that He speaks according as He has heard.

I think this would really be enough, but I will add something else to expose the arrogance of their endless talking. So come now, if you agree, let us briefly summarize for this occasion the doctrine of the Incarnation in a few words, and show concerning the Only-Begotten Himself that it was appropriate and correct to say: I speak not from Myself; but the Father which sent Me, He hath given Me a commandment what I should say and what I should speak. For since He is Himself the Living and Personal Word of God the Father, He is necessarily the means of interpreting what is in the Father. And in revealing what is, so to speak, the established will and purpose of His own Father, He says He has in effect received a commandment. Anyone can see, even from our own experience, that this is truly the case and could not be otherwise. For spoken language, which consists of putting together words and phrases and which makes itself heard outwardly through articulate speech, reveals what is in the mind when our mind gives it a commandment, as it were—though the whole process doesn't take much time. For the moment the mind has decided on something, it immediately hands it over to the voice, and the voice, going outward, interprets what is in the innermost depth of the mind, changing nothing of what it has been commanded to say. "So where is the problem in this, gentlemen," one might well ask our opponents, "if the Son, being the Word of God the Father, interprets the will of Him who begot Him (in a manner not exactly like ours, since God's ways transcend all comparison)?" After all, doesn't the prophet call Him by a title most fitting for Him: "Angel of great counsel?" But I think this is quite clear. Therefore the Only-Begotten will suffer no loss regarding His essence or His dignity, even if He is said to have received a commandment from God the Father. For we ourselves also often command others and order them to do something, but they will not on this account deny their shared nature with us, nor will they lose their likeness to us or be any less consubstantial with us, whether before or after the command is spoken.

And I think that this would really suffice: yet I will also say something else by way of exposing the insolence of their loquacity. For come now, if it seems good to thee, and let us, having summarized for the present occasion in few words the doctrine of the Incarnation, shew concerning the Only-Begotten Himself that it was well and rightly said: I speak not from Myself; but the Father which sent Me, He hath given Me a commandment what I should say and what I should speak. For being Himself the Living and Personal Word of God the Father, He is necessarily the medium of interpreting what is in the Father; and in bringing to light that which is, as it were, the set will and purpose of His own Father, He says He has in effect received a commandment: and any one might see even in the case of ourselves that the fact is truly so and could not be otherwise. For the language of utterance, which consists in the putting together of words and phrases, and which makes itself heard externally by means of articulate speech, reveals that which is in the intellect, when our intellect gives a commandment as it were to it; although indeed the whole process does not take much time. For, the moment it has decided upon anything, the mind at once delivers it over to the voice; and the voice, passing outwards, interprets what is in the innermost depth of the mind, altering nothing of what it has been commanded to utter. "Where then is the strange part of the matter, sirs," any one might very well say to our opponents, "if the Son, being the Word of God the Father, does (in a manner not indeed exactly like ours, for the ways of God transcend all comparison,) interpret the will of Him Who begat Him?" For does not the prophet speak of Him as called by a title most fitting for Him: " Angel of great counsel?" But this I think is quite clear. The Only-Begotten therefore will suffer no detraction as regards His Essence or His dignity, even though He is said to have received a commandment from God the Father: for we ourselves also are often commanding others and ordering them to do something, but they will not on this account deny their community of nature with us, nor will they lose their likeness to us or be less consubstantial with us, whether before or after the utterance of the command.

But you will say that while they remain consubstantial with us, their dignity suffers from their submission to us.

But thou wilt say that while they remain consubstantial with us, their dignity suffers from their submission to us.

And I say this to you on this point, concerning the Only-Begotten: If it were not written concerning Him that being in the form of God He counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, and being found in fashion as a man, He humbled Himself—then your objection might actually have some real validity. But since the manner of His submission and humiliation is clear, why do you recklessly attack Him who endured to suffer even this for our sakes? Therefore, making our argument conform in every way to accurate doctrine, we maintain that our Lord Jesus Christ has spoken the words of the phrase before us in full agreement with the plan of His Incarnation.

And I say this to thee on this point, concerning the Only-Begotten: "If it were not written concerning Him that being in the form of God He counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, and being found in fashion as a man, He humbled Himself, —-the form of thy objection might really have had a not invalid significance: but since the manner of His submission and humiliation is clear, why dost thou recklessly rail at Him Who endured to suffer even this for our sakes?" Making therefore our argument on every side to conform to accuracy of doctrine, we maintain that our Lord Jesus Christ has spoken the words of the phrase before us in full agreement with the scheme of His Incarnation.

Before the feast of the Passover, Jesus knew that His hour had come to depart from this world to the Father. Having loved His own who were in the world, He loved them to the end.

xiii. 1 Now before the feast of the passover, Jesus knowing that His hour was come that He should depart out of this world unto the Father, having loved His own which were in this world, He loved them unto the end.

The meaning of the words before us seems somewhat unclear to most people and not easily explained, nor does it appear to have any simple meaning. Why does the inspired Evangelist at this point specifically tell us, as though it necessarily follows, that before the feast of the Passover, knowing that His hour had come to depart from this world to the Father, Christ acted as He did? And what does it mean that having loved His own who were in the world, He loved them to the end? Since the uncertainty in this passage is considerable, I think it means something like this: before enduring His suffering for our salvation, the Savior, though aware (the Evangelist says) that the time of His departure to heaven was now very near, gave proof of the complete perfection of His love for His own who were in this world. And if we need to understand the passage more broadly, I will repeat what I was just saying. To Christ our Savior belong as His own possessions all things made by Him—all intellectual and rational creatures, the heavenly powers, thrones, principalities, and all things related to these, insofar as they were made by Him. And likewise, the rational beings on earth also belong uniquely to Him, since He is Lord of all, even though some refuse to worship Him as Creator. Therefore He loved His own who were in the world. For He does not take hold of angels, according to Paul's words, nor was it for the angelic nature that, being in the form of God the Father, He did not consider equality with God something to exploit—but rather for the sake of us who are in the world. He, the Lord of all, emptied Himself and took on the form of a servant, called to this by His love for us. Having therefore loved His own who were in this world, He loved them to the end, even though before the feast, before the Passover, He knew that His hour had come to depart from this world to the Father. It would have been the way of someone who loved them but not to the end to become human and then be unwilling to face danger for the life of all. But He did love to the end, not shrinking from suffering even this, though He knew beforehand that He would suffer. For the Savior's suffering was not unforeseen by Him. So while He could have escaped the brutal violence of the Jews and the wickedness of those plotting His crucifixion, the Evangelist says, He gave proof of the complete perfection of His love for His own who were in the world, for He did not shrink at all from being offered up for the life of all humanity. That we may especially see in this the fullest measure of love, I will present our Lord Jesus Christ Himself as witness, when He said to His holy disciples: This is My commandment, that you love one another as I have loved you. No one has greater love than this, that someone lay down his life for his friends. For another reason the holy Evangelists always deliberately show that our Lord Jesus the Christ knew beforehand the time of His suffering, lest any who tend toward heresy should diminish His divine glory by saying that Christ was overpowered through weakness on His part, and that it was against His will that He fell into the snares of the Jews and endured that terrible death. Therefore the language of the holy men accords with the divine plan and is profitable for our instruction.

The meaning contained in the words before us seems to most men somewhat obscure and not very capable of exact explanation, nor indeed to possess (as any one might suppose) any simple signification. For what can be the reason why the inspired Evangelist at this point notifies to us particularly, and (so to speak) as a necessary sequence of things, that: Before the feast of the passover, knowing that His hour was come that He should depart out of this world unto the Father, Christ acted as He did? And again, what is the meaning of: Having loved His own that were in the world, He loved them unto the end? Allowing therefore that the uncertainty involved in this passage is by no means slight, I suppose it to imply something of this sort, namely, that the Saviour, before enduring His suffering for our salvation, although aware (says the Evangelist) that the time of His translation to heaven was now close even at the doors, gave a proof of the absolute perfection of His love for His own that were in this world. And if there is any necessity for conceiving a wider meaning for the passage, I will only repeat once more what I was saying just now. To Christ our Saviour peculiarly belong as His own possessions all things made by Him, all intellectual and reasonable creatures, the powers above, and thrones, and principalities, and all things akin to these, in so far as regards the fact of their having been made [by Him]; and again, to Him peculiarly belong also the rational beings on earth, inasmuch as He is Lord of all, even though some refuse to adore Him as Creator. He loved therefore His own that were in the world. For not of angels doth He take hold, according to the voice of Paul; nor was it for the sake of the angelic nature, that, being in the form of God the Father, He counted it not a prize to he on an equality with God: but rather for the sake of us who are in the world, He the Lord of all has emptied Himself and assumed the form of a servant, called thereto by His love for us. Having therefore loved His own which were in this world, He loved them unto the end, although indeed before the feast, even before the passover, He knew that His hour was come that He should depart out of this world unto the Father. For it would have been the manner of one who loved them, but not unto the end, to have become man, and then to have been unwilling to meet danger for the life of all; but He did love unto the end, not shrinking from suffering even this, although knowing beforehand that He would so suffer. For the Saviour's suffering was not by Him unforeseen. While therefore, says the Evangelist, He might have escaped the rude insolence of the Jews and the unholiness of those who were meditating His Crucifixion, He gave a proof of the absolute perfection of His love towards His own which were in the world; for He did not shrink in the least from being offered up for the life of all mankind. For that herein especially we may see the most perfect measure of love, I will bring forward our Lord Jesus Christ Himself as witness, in saying to His holy disciples: This is My commandment, that ye love one another, even as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. And for another reason the holy Evangelists always set themselves purposely to shew that our Lord Jesus the Christ foreknew the time of His suffering, namely, lest any of those who are wont to be heterodox should disparage His Divine glory by saying that Christ was overpowered through weakness on His part, and that it was against His will that He fell into the snares of the Jews and endured that death which was so very aweful. Therefore the language of the holy men is in accordance with the Divine system and profitable for our instruction.

During supper, the devil had already put it into the heart of Judas Iscariot, son of Simon, to betray Him. Jesus, knowing that the Father had given all things into His hands, and that He came from God and was going to God, got up from supper and took off His outer garments. He took a towel and wrapped it around Himself. Then He poured water into the basin and began to wash the disciples' feet and to dry them with the towel He had wrapped around Himself.

2, 3, 4, 5 And during supper, the devil having already put into the heart of Judas Iscariot, Simon's [ son], to betray Him, [ Jesus,] knowing that the Father had given all things into His hands, and that He came forth from God, and goeth unto God, riseth from supper, and layeth aside His garments; and He took a towel, and girded Himself. Then He poureth water into the bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith He was girded.

The Savior works to completely remove from our minds the vice of pride, which is the worst of all human faults and deserves to be universally and totally despised. He knows that nothing harms the human soul as commonly as this most disgusting and hateful passion, which even the Lord of all Himself opposes directly, like an open enemy. As Solomon says, the Lord resists the proud. The holy disciples therefore especially needed a sober and humble attitude, and a mindset that did not consider empty honor worth pursuing. They had within them, to a significant degree, the seeds of this sad weakness, and would have easily fallen into it if they had not received great help. Vainglory, that evil monster, always attacks those who hold an important position. Consider, then, what position could be more distinguished than that of the holy Apostles? Or what could attract more attention than their friendship with God? Someone who is unimportant in life would not be likely to experience this passion, because it always avoids anyone who possesses nothing others can envy and nothing that is beyond reach for those whose position in the world doesn't matter. How could such a person possibly display vainglory about anything? But pride is a feeling dear to someone in an enviable position, who for this reason thinks himself better than his neighbor. He foolishly supposes that he is very different from the rest of humanity, having achieved some special and outstanding level of excellence, or having followed a course of action unfamiliar to and untried by the rest of the world. Since it has become a regular characteristic of all who hold distinguished positions to be vulnerable to attacks of the weakness of pride, the holy Apostles surely needed to find in Christ a model of a humble attitude. That way, having the Lord of all as their pattern and standard, they could also shape their own hearts according to God's will. It seems there was no other way He could free them from this weakness except by teaching them clearly that each one should consider himself lower in honor than the others, even to the point of feeling obliged to take on the role of a servant, without shrinking from performing even the most menial tasks. He taught them this by both washing the feet of the brethren and putting on a towel to perform the act. Consider what utterly servile behavior this is, at least according to the world's way of thinking and outward practice. Therefore Christ has become a model of a humble and unassuming attitude for all people, for we must not think this teaching was meant only for the disciples. Accordingly, the inspired Paul also, taking Christ as a standard, urges us to this end, saying: Let each one of you have this mind in himself, which was also in Christ Jesus. And again: In lowliness of mind each counting other better than himself. For in a humble attitude there is established a settled habit of love and of yielding to the will of others. Moreover, to greatly emphasize the significance of what was done and to prevent us from thinking that Christ's action was commonplace, the inspired Evangelist again cannot help being amazed at the thought of the glory and the power that were in Christ, and His supremacy over all. He shows this by saying: Knowing that the Father had committed all things into His hands. For although, he says, Christ was fully aware that He possessed authority over all, and that He came forth from God—that is, was begotten of the ousia of God the Father—and goes to God—that is, returns again to the heavens, sitting there as we know beside His own Father—yet the humiliation He underwent was so extreme that He even put on a towel and washed the feet of His disciples. Since we have in this act of Christ an excellent model of loving care and a very clear standard for our love for each other to imitate, let us be humble in mind, beloved, and let us consider that, whatever our own goodness may be, our brethren have attained greater excellences than those found in ourselves. For it is the wish of Him Who is our great model that we may both think and be willing to think in this way.

The Saviour strives to eradicate utterly from our thoughts the vice of pride, as the basest of all human failings, and worthy of universal and utter abomination. For He knows that nothing so commonly injures the soul of man as this most loathsome and detestible passion, to which even the Lord of all Himself stands in just opposition, after the manner of an open foe; for the Lord resisteth the proud, according to the voice of Solomon. The holy disciples therefore especially stood in need of a sober and submissive temper, and of a mind that reckoned empty honour as no high ambition. For they possessed in no slight degree the germs of this sad infirmity, and would have easily glided down into subjection to it, if they had not received great help. For it is always against those who occupy an illustrious position that the malignant monster vainglory directs its attacks. Think then, what position can be more brilliant than that of the holy Apostles? or what more attractive of attention than their friendship with God? A man who is of little account in life would not be likely to experience this passion: for it always avoids one who possesses nothing that others can envy and nothing that is inaccessible to those whose lot is of no consequence in the world; for how could such a one possibly exhibit vainglory on any subject whatever? But pride is a feeling dear to a man when he is in an enviable position, and when for this reason he thinks himself better than his neighbour; foolishly supposing that he differs very greatly from the rest of mankind, as having achieved some special and surpassing degree of excellence, or as having followed a path of policy unfamiliar to and untrodden by the rest of the world. Since therefore it has come to be regularly characteristic of all who hold brilliant positions to be liable to attacks of the infirmity of pride, it was surely needful for the holy Apostles to find in Christ a Pattern of a modest temper; so that, having the Lord of all as their model and standard, they themselves also might mould their own hearts according to the Divine will. In no other way therefore (as it seems) could He rid them from the infirmity, except by teaching them clearly that each one should regard himself as inferior in honour to the rest, even so far as to feel bound to undertake the part of a servant, without shrinking from discharging even the lowest of menial offices; [and this He taught them] by both washing the feet of the brethren and girding on a towel in order to perform the act. For consider what utterly menial behaviour it is, I mean according to the world's way of thinking and outward practice. Therefore Christ has become a Pattern of a modest and unassuming temper to all living men, for we must not suppose the teaching was meant for the disciples alone. Accordingly the inspired Paul also, taking Christ as a standard, exhorts to this end, saying: Let each one of you have this mind in himself, which was also in Christ Jesus. And again: In lowliness of mind each counting other better than himself. For in a lowly temper there is established a settled habit of love and of yielding to the will of others. Moreover, in order to highly exalt the significance of what was done, and to prevent us from supposing that Christ's action was a commonplace one, the inspired Evangelist again cannot help being astounded at the thought of the glory and the power that were in Christ, and His supremacy over all; as he shows by saying: Knowing that the Father had committed all things into His hands. For although, he says, Christ was not ignorant that He possessed authority over all, and that He came forth from God, that is, was begotten of the Essence of God the Father, and goeth unto God, that is, returns again to the heavens, there sitting as we know by the side of His own Father; yet so excessive was the humiliation He underwent that He even girded Himself with a towel and washed the feet of His disciples. As therefore we have in this act of Christ a very excellent pattern of affectionate care, and a most conspicuous standard for our love for each other to imitate, let us be modest in mind, beloved, and let us consider that, whatever may be our own goodness, our brethren have attained to greater excellences than those to be found in ourselves. For that we may both think and be willing to think in this way, is the wish of Him Who is our great Pattern.

He comes to Simon Peter, and Peter says to Him, "Lord, are You washing my feet?" Jesus answered and said to him, "What I am doing you do not know now, but you will understand later." Peter says to Him, "You will never wash my feet."

6, 7 So He cometh to Simon Peter, and he saith unto Him, Lord, dost Thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now, but thou shalt understand hereafter. Peter saith unto Him, Thou shalt never wash my feet.

The fiery and impulsive character of Peter, always far more eager than the other disciples to show devotion, can be seen, one might almost say, throughout all the records written about him. And so on this occasion too, following the inclination of his particular character and usual mindset, he pushes aside the lesson of extreme humility and love that is recorded in this passage—remembering on the one hand who he himself is by nature, and on the other hand who it is that is bringing the basin to him, not shrinking from fulfilling the duty of a lowly servant. For he is greatly dismayed at this action, which is in a way hard for faith to accept, even though it was seen by many eyes. For who would not have been shocked to learn that He who with the Father is Lord of all had shown His devotion to serving His own disciples so intensely and compassionately that He willingly and deliberately performed the very thing that seems to be the work of the lowest rank among servants, in order to provide a pattern and example of modest character? Therefore the inspired disciple is dismayed and distressed by what is happening, and refuses as a natural result of his customary and habitual devotion. Moreover, not yet understanding the reason for the action, he assumes that the Lord is doing it without any special purpose, thinking only of refreshing their bodies; for that is the only purpose of washing feet, and it does considerably relieve their condition after walking. For this reason he insists very earnestly, saying: Lord, do You wash my feet? For surely, he says, surely this ought to be done by us who are by nature in the condition of "servants," not by You, the "Lord" of all. Christ however delays for a while the explanation of what is happening; yet, to make him consider its purpose more important, He tells Peter that he will understand what the action means later, meaning of course at the time when He will give a fuller explanation of it.

The fiery and impulsive character of Peter, always far more eager than the other disciples to display devotion, can be observed, one might almost say, throughout all the records that are written of him. And so it happens that on this occasion also, following the bent of his peculiar character and usual tone of mind, he thrusts aside the lesson of extreme humility and love, the record of which has been preserved in this passage,—-remembering on the one hand who he is himself by nature, and on the other hand Who He is that is bringing the bason to him, and shrinking not from fulfilling the duty of a menial servant. For he is dismayed not a little at the action, which is in a manner hard of acceptance to faith, even though it happened to be seen by many eyes. For who is there who would not have shuddered at learning that He Who with the Father is Lord of all had shown His devotion to the service of His own disciples to be so intensely compassionate, that the very thing that seems to be the work of the lowest grade among servants, He willingly and of deliberate intention performed, to furnish a pattern and type of modesty in temper? Therefore the inspired disciple is dismayed and distressed at the circumstance, and makes the refusal as a natural result of his accustomed and habitual devotion. Moreover, not yet understanding the cause of the action, he supposes that the Lord is doing it with no special motive, and thinking only of the refreshment of their bodies; for that is the sole object of washing the feet, and not a little does it relieve their condition after walking. On this account he insists even very earnestly, saying: Lord, dost Thou wash my feet? For surely, he says, surely this ought to be done by us who are by nature in the condition of "servants," not by Thee, the "Lord" of all. Christ however defers for a while the explanation of the event; yet, to make him account its cause more weighty, He tells Peter that he should understand what the action meant hereafter, meaning of course at the time when He should give a fuller explanation of it.

This point, when connected with the others, will benefit us considerably. Notice how, when the situation requires action, He delays His teaching; and again, when the situation requires teaching, He postpones action, for He always assigned everything to its appropriate and proper time. Therefore, when Peter showed signs of disagreement and plainly declared that Christ would never wash his feet, the Savior immediately laid out clearly before him the loss he would suffer as a result, speaking as follows:

And this point again, taken in connection with the others, will profit us not a little. For notice how, when the occasion calls for action, He defers His discourse; and again, when the occasion calls for discourse, He postpones action: for He was ever wont to assign all things to their fit and proper seasons. When therefore Peter made a sign of dissent, and plainly asserted that Christ should never wash his feet, the Saviour at once lays clearly before him the loss he would suffer in consequence, saying as follows:

Since He had come to what is clearly and obviously the central point of the incident before us, He says: "If you refuse to receive this strange and new lesson of humility, you would find no part or lot with Me." And since our Lord Jesus the Christ often takes small matters as occasions for His teaching and makes His explanation apply generally, and draws out the lessons from a single event or words spoken only about one particular circumstance to cover a wide range, introducing into the discussion of the matters at hand a rich abundance of profitable illustrations, we may understand that in this case too He meant to say that unless through His grace a person washes away from himself the defilement of sin and error, he will have no share in the life that comes from Him and will remain without a taste of the kingdom of heaven. For the uncleansed may not enter the mansions above, but only those who have their conscience cleansed by love for Christ and have been sanctified in the Spirit by Holy Baptism.

Inasmuch therefore as He had come to what manifestly and obviously is the central point of the incident before us, He says: "If thou shouldst refuse to receive this strange and novel lesson of humility, thou wouldst find no part or lot with Me." And since oftentimes our Lord Jesus the Christ, taking small matters as the suggestive occasions of His discourses, makes His exposition of general application; and, drawing out to a wide range the lessons arising out of a single event or the words spoken solely with regard to some individual circumstance, introduces into the discussion of the matters in hand a rich abundance of profitable illustrations: we shall suppose that in this also He meant to say that unless through His grace a man washes away from himself the defilement of sin and error, he will have no share in the life that proceeds from Him, and will remain without a taste of the kingdom of heaven. For the uncleansed may not enter the mansions above, but only they who have their conscience cleansed by love to Christ, and have been sanctified in the Spirit by Holy Baptism.

The one who just showed us how strongly he opposed what Christ was doing, and who clearly refused to allow the washing of his feet, now offers not only them, but his hands and head as well. For if, he says, my refusal to agree with your wish and your deliberate purpose regarding the washing of my feet will result in my falling away from my fellowship with you and being excluded from the blessings I hope for, then I will offer you my other body parts too, rather than suffer such a terrible loss. Clearly, then, pious devotion motivated his earlier refusal. It was the behavior of someone who was afraid to submit to the action because something about it seemed intolerable to him, not at all the conduct of someone who set himself against his master's commands. For keeping in mind, as I said, both the dignity of the Savior and the complete unworthiness of his own nature, he refused at first. But upon learning the danger he had put himself in, he immediately hastens to change his will to conform to his Master's good pleasure.

He who lately exhibited to us so strongly his opposition to what Christ was doing, and who expressly refused to allow the washing of his feet, now offers not them only, but also hands and head as well. For if, says he, my refusal to assent to Thy wish and Thy deliberate purpose, in the matter of washing my feet, is to be followed by my falling away from my fellowship with Thee, and by my being excluded from the blessings for which I hope; then I will offer Thee my other members also, rather than incur so very frightful a loss. Certainly therefore pious devotion was the motive of the former refusal: it was the behaviour of one who feared to submit to the action because there seemed to be something about it which he could not bring himself to tolerate, and not at all the conduct of one who set himself in opposition to his master's injunctions. For bearing in mind, as I said, both the dignity of the Saviour and the utter unworthiness of his own nature, he at first refused; but on learning the jeopardy in which he had thus put himself, immediately he hastens to change his will so as to conform to the good pleasure of his Master.

But look again closely, and accept what was done as a pattern for our benefit. For even though Peter had said "You shall never wash my feet," he immediately changes from this stated purpose, not allowing it to be his primary concern that he should appear truthful to others by sticking to his own words, but rather being influenced by the warning that he would experience a greater and more serious loss as the necessary result of holding to what he had said. Therefore everyone should guard against using rash and hasty words, and no one should with violent intensity hastily push forward a course of action which, because of its very recklessness, may afterwards be bitterly regretted. But if anything should ever be said by anyone in such a way that by stubbornly sticking to it something of great value and importance would be harmed, let the speaker in such a case learn from these words that it is much better for him not to maintain consistency and not to pointlessly carry out an intention merely because he has once expressed it, but rather to use all his efforts to do what will actually be profitable for him. For everyone, I imagine, will agree that it is safer to face an accusation of inconsistency in our words than to suffer the loss of indispensable blessings. And let swearing be completely absent from our conversation, for words are often spoken impulsively and without deliberate intention, and our plans are necessarily subject to occasional change and chance. For surely it can be called a worthy and truly enviable possession to have a discreet tongue that very rarely falls into inappropriate language. And since even the Divine Scripture itself has shown us that this matter requires violent and difficult struggle—for, as it is written, the tongue can no man tame—let us keep our speech free from oaths. For then, if circumstances force us to refrain from carrying out something we have said, the blame will be less, and our error will be subject to a less severe accusation. And pardon will readily be granted, I think, even by God Himself, for the thoughtless carelessness of speech that is always affecting us, for who can understand his errors, according to what is written. Otherwise man would surely perish completely from the face of the earth, since speech falls very easily into mistakes of all kinds, for it is an extremely difficult task to keep our tongue under proper control.

But look again closely, and accept what was done as a pattern for our profit. For in spite of having said: Thou shalt never wash my feet, he in a moment changes from his purpose thus expressed, not allowing it to be the uppermost thought in his mind that he ought to appear truthful in the eyes of men by adhering to his own words, but rather [influenced by the warning] that he would find a greater and more grievous loss to be the necessary consequence of holding to what he had said. Therefore every one ought to guard against using rash and hasty words, and no one ought in a spirit of violent energy to hastily urge a course of action, which on account of its very recklessness may be afterwards bitterly regretted. But if anything should ever happen to be said by any one in such a way that by persistence in adhering to it something of great value and importance would suffer harm, let the speaker in such a case learn from the words before us that it is very much better for him not to preserve consistency, and not to vainly carry out an intention merely because he has once given expression to it, but rather to use all his efforts to do what will really be profitable to him. For every one, I imagine, will allow that it is safer to incur an indictment for inconsistency in our words, than to suffer a loss of indispensable blessings. And let swearing be altogether absent from our conversation; for words are often spoken on the spur of the moment and without deliberate intention, and our plans are necessarily liable to occasional change and chance. For surely it may be called a worthy and in very truth an enviable possession, to have a discreet tongue, that very rarely lapses into unbefitting language. And since even the Divine Scripture itself has shown to us that the matter is one for violent and tedious struggling—-for, as it is written, the tongue can no man tame, —-let us keep the utterance of our words free from oaths. For then, if circumstances compel us to refrain from carrying out something we have said, the blame will be less, and our error will be liable to a less severe indictment. And readily will pardon be granted, I think, even by God Himself, for the thoughtless levity of language that is ever besetting us: for who can understand his errors? according to that which is written. Else surely man would utterly perish from the face of the earth, since most easily does language fall away into mistakes of all kinds; for it is a work of the greatest difficulty to keep our tongue under due restraint.

Jesus says to him, "The one who has bathed does not need to wash except for his feet, but is completely clean. And you are clean, but not all of you." For He knew who would betray Him; this is why He said, "You are not all clean."

10, 11 Jesus saith to him, He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. For He knew him that should betray Him; therefore said He, Ye are not all clean.

He draws His illustration from a common incident of ordinary human life, and uses this opportunity to construct a rebuke to the traitor, teaching the man both to repent of his plan and to change his mind for the better. For even if Christ's reproaches do not yet openly accuse him of his planned betrayal, the statement must still carry a serious meaning. For by testifying to the perfect cleanness of some—but not all—of the disciples, He makes the one who was not clean feel an uncomfortable suspicion, and reveals that a polluted person is present. For Christ graciously praises the cleanness of His other disciples, as shown by their willing joy in serving Him continually, the hardship they endured in following Him, their steadfastness in faith, and their complete love toward Him. On Judas, however, the reproach of his insatiable greed and the weakness of his affection for our Lord Jesus the Christ are marking him with an indelible stain and immersing him in the pollution of his unimaginably terrible betrayal. When Christ therefore says, "Now you are clean, but not all," although the language is unclear, it still conveys a useful rebuke to the traitor. For although He did not speak plainly, as we have just said, conscience was still sitting in judgment in each man's heart, piercing the sinner to the core, and bringing home to the guilty one the force of the words according to their necessary meaning.

He draws His illustration from a common incident of ordinary human life, and opportunely contrives the rebuke to the traitor, teaching the man both to repent of his purpose and to change himself to a better mind. For even if Christ's reproaches do not yet convict him of his meditated treachery, yet the saying must carry with it a stern significance. For in testifying to the perfect cleanness of some [but not all] of the disciples, He thereby makes the one who was not clean feel an uneasy suspicion, and points out the presence of a polluted one. For Christ graciously commends the cleanness of His other disciples, as shown by their willing joy in attending on Him continually, the hardship they underwent in following Him, their firmness in faith, and their fulness of love towards Him. On Judas, however, the reproach of his insatiable covetousness and the feebleness of his affection for our Lord Jesus the Christ are branding the ineffaceable stain, and steeping him in the pollution, of his incomparably hideous treachery. When therefore Christ says: Now ye are clean, but not all, though the language is obscure, yet it conveys a profitable rebuke to the traitor. For although He did not speak plainly, as we have just said, still in each man's heart conscience was sitting in judgment, pricking the sinner to the heart, and bringing home to the guilty one the force of the words according to their necessary meaning.

Notice how Christ's behavior shows a definite purpose and a forbearance worthy of God. If He had said plainly who would betray Him, He would have turned the other disciples against the traitor. Judas might then have suffered some deadly harm and received a premature punishment from someone motivated by pious zeal to prevent his Master's murder by first killing His would-be betrayer. Therefore, by only giving an obscure hint and then leaving the realization to work its way into the conscience, He proved beyond question the greatness of His inherent forbearance. For although He knew well that Judas had no kindly feeling or wise regard for His Master, but was full of the poison of devilish bitterness and was even then planning the means by which he might accomplish the betrayal, He honored him in the same way as the rest and washed even his feet also, continually showing the marks of His own love and not releasing His anger until He had tried every kind of warning. For you can see how this particular characteristic is also unique to the Divine Nature. For although God knows what is going to happen, He brings His punishment prematurely on no one, but rather, after bearing with the guilty for the longest necessary time, when He sees them profiting in no way from this but instead remaining in their self-chosen evil ways, then at last He punishes them, showing it to be the actual result of their perverse foolishness and not truly an effect of His own counsel or will. For instance, Ezekiel says on this account: As I live, saith the Lord, I desire not the death of him that dieth, but rather that he should turn from his evil way and live. Therefore with long-suffering and forbearance our Lord Jesus the Christ still treats the traitor just as He does His other disciples, although the devil had already put into his heart to betray Him (for the Evangelist was compelled to point this out at the beginning of the narrative), and washes his feet, thus making his impious conduct absolutely inexcusable, so that his apostasy might be seen to be the fruit of the wickedness that was in him.

And notice how fully the conduct of Christ is expressive of a certain set purpose and of God-befitting forbearance. For if He had said plainly who it was that would betray Him, He would have made the other disciples to be at enmity with the traitor. Judas might thence perhaps have suffered some fatal mischief, and have undergone a premature penalty at the hands of one who was spurred on by pious zeal to prevent the murder of his Master by previously putting to death His would-be betrayer. Therefore, by merely giving an obscure hint, and then leaving the conviction to gnaw its way to the conscience, He proved incontestably the greatness of His inherent forbearance. For although He well, knew that Judas had no kindly feeling or wise consideration for His Master, but that he was full of the poison of devilish bitterness and even then devising the means whereby he might effect the betrayal, He honoured him in the same measure as the rest, and washed even his feet also, continually exhibiting the marks of His own love, and not letting loose His anger till He had tried every kind of remonstrance. For thou mayest perceive how this special characteristic also is peculiar to the Divine Nature. For although God knows what is about to happen, He brings His punishment prematurely on no man: but rather, after bearing with the guilty for the utmost length of needful time, when He sees them in no way profiting thereby, but rather remaining in their self-chosen evil ways, then at length He punishes them; showing it to be the actual result of their perverse folly, and not really an effect of His own counsel or of His will. For instance, Ezekiel on this account says: As I live, saith the Lord, I desire not the death of him that dieth, but rather that he should turn from his evil way and live. Therefore with long-suffering and forbearance our Lord Jesus the Christ still treats the traitor just as He does His other disciples, although the devil had already put into his heart to betray Him, (for this also the Evangelist was constrained to point out at the outset of the narrative;) and washes his feet, thus making his impious conduct absolutely inexcusable, so that his apostasy might be seen to be the fruit of the wickedness which was in him.

After He had washed the disciples' feet, put His garments back on, and sat down again, He said to them: Do you understand what I have done for you? You call Me Lord and Master, and you are right to do so, for that is what I am. If I, your Lord and Master, have washed your feet, then you also should wash one another's feet. I have given you an example so that you should do just as I have done for you.

12, 13, 14, 15 So when He had washed the disciples' feet, and taken His garments, and sat down again, He said unto them: Know ye what I have done to you? Ye call Me Lord, and Master: and ye say well; for so I am. If I then, the Lord and the Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye also should do as I have done to you.

He now clearly explains the purpose of what He has done, and says that this example of incomparable humility had been set forth for our benefit. In making His reproof of pride unanswerable, He is compelled to put forward the conspicuous example of His own person. For in such an act anyone may behold the incomparable greatness of His humiliation. When something is in itself considered most ignoble, or held to be quite undignified, how could it possibly suffer degradation or pass to a stage of lower esteem? For anyone may see that in such a thing, if in nothing else, there is an original and natural baseness. But when we have been observing something pre-eminent for its high position, our wonder is excited if we see it suddenly humiliated, for it has descended to a sphere not its own. Therefore our Lord Jesus Christ felt compelled, in giving the lesson of humility to His disciples, or rather through them to all who dwell on the earth, not merely to say, "As I washed your feet, so also ought you to do," but rather to bring into conspicuous prominence His particular claim to their obedience. And, while setting forth to their minds the glory that was His by natural right, by His action to put to shame the vain-glorious. For He says: You yourselves call Me Lord and Master; and you say well, for so I am. And observe how in the midst of His discourse He showed His watchful care for the edification of those who believe, and was not unaware of the evil-speaking of the unholy heretics. For after saying to His own disciples, "You call Me Lord and Master," then, lest any should suppose that He is not by nature Lord or Master, but that He holds the title simply as a mark of honor from those who shall be devoted to Him, He has emphatically added, to dispel such suggestions, the words: And you say well, for so I am. For Christ does not hold the title Lord as an empty name of honor, like we do ourselves when, although we remain by nature mere servants, we are decorated by favor of others with titles that surpass our nature and merit. But He is in His nature Lord, possessing authority over the universe as God, concerning whom it is said somewhere by the voice of the Psalmist: For all things serve You. And He is by nature Master also, for all wisdom comes from the Lord, and by Him comes all understanding. For inasmuch as He is wisdom He makes all intelligent beings wise, and in every rational creature both in heaven and on earth He implants the intelligence that is fitting for it. For just as, being Himself in His nature Life, He vivifies all things capable of receiving life, so also, since He is Himself the wisdom of the Father, He bestows on all the gifts of wisdom, namely, knowledge and perception of all good things. By nature therefore the Son is Lord and Master of all things. "Since therefore," He seems to say, "I, who am such as this and so mighty in glory, have shown you that I do not shrink from condescending to this ill-befitting humiliation, even to have washed your feet, how will you any longer refuse to do the like for one another?" And hereby He teaches them not to be constantly declaiming scornfully against the honor bestowed on others, but each one to think his fellow-servant excels himself and in every possible respect is superior. And very excellent this teaching is, for I do not think anyone can show us anything to match a disposition that is always averse to arrogance; and nothing so divides brethren and friends as the unbridled passion for miserable and petty dignities. For somehow we are always grasping after what is greater, and the empty honors of life are constantly persuading our easily-yielding minds to vault up towards a more brilliant station. In order therefore that we may save ourselves from this disease, and obtain final relief from so loathsome a passion—for the passion for vain-glory is a mere fraud, and nothing less—let us engrave on our inmost hearts the memory of Christ the King of all men washing His disciples' feet, to teach us also to wash one another's feet. For by this means every tendency to arrogance will be kept in restraint, and every form of worldly vain-glory will depart from among us. For if He who is by nature Lord acts the part of a servant, how shall one that is a servant refuse to undergo any of those things that are altogether proper for his condition, without suffering in consequence the worst possible penalty?

He now clearly explains the object of what He has done, and says that this example of incomparable humility had been set forth for the sake of the benefit therefrom derived for us: and in making His reproof of pride unanswerable, He is constrained to put forward the conspicuous example of His Own Person. For in such an act anyone may behold the incomparable greatness of His humiliation. When anything is in itself considered most ignoble, or held to be quite undignified, in what manner could it possibly suffer degradation or pass to a stage of lower esteem? For anyone may see that in such a thing, if in nothing else, there is an original and natural baseness. But when we have been observing an object pre-eminent for its high position, our wonder is excited if we see it suddenly humiliated: for it has descended to a sphere not its own. Therefore it was that our Lord Jesus the Christ felt constrained, in giving the lesson of humility to His disciples, or rather through them to all that dwell on the earth, not merely to say: "As I washed your feet, so also ought ye to do," but rather to bring into conspicuous prominence His peculiar claim to their obedience; and, while setting forth to their minds the glory that was His by natural right, by His action to put to shame the vain-glorious. For He says: Ye yourselves style Me Lord, and Master; and ye say well, for so I am. And observe how in the midst of His discourse He showed His watchful care for the edification of those who believe, and was not unaware of the evil-speaking of the unholy heretics. For after saying to His own disciples: Ye style Me Lord, and Master; then, lest any should suppose that He is not by nature Lord or Master, but that He holds the title simply as a mark of honour from those who shall be devoted to Him, He has emphatically added, to dispel such suggestions, the words: And ye say well, for so I am. For Christ does not hold the title Lord as an empty name of honour, like we do ourselves when, although we remain by nature mere servants, we are decorated by favour of others with titles that surpass our nature and merit: but He is in His nature "Lord," possessing authority over the universe as God; concerning Whom it is said somewhere by the voice of the Psalmist: For all things serve Thee. And He is by nature " Master " [or "Teacher "] also, for all wisdom cometh from the Lord, and by Him cometh all understanding. For inasmuch as He is wisdom He makes all intelligent beings wise, and in every rational creature both in heaven and in earth He implants the intelligence that is fitting for it. For just as, being Himself in His nature Life, He vivifies all things capable of receiving life; so also, since He is Himself the wisdom of the Father, He bestows on all the gifts of wisdom, namely, knowledge and perception of all good things. By nature therefore the Son is Lord and Master of all things. "Since therefore," [He seems to say,] "I, Who am such as this and so mighty in glory, have shown you that I shrink not from condescending to this ill-befitting humiliation, even to have washed your feet, how will ye any longer refuse to do the like for one another?" And hereby He teaches them not to be ever scornfully declaiming against the honour bestowed on others, but each one to think his fellow-servant to excel himself and in every possible respect to be superior. And very excellent this teaching is: for I do not think anyone can shew us anything to match a temper that is ever averse to arrogance; and nothing so severs brethren and friends as the unbridled passion for miserable and petty dignities. For somehow we are always grasping after what is greater, and the empty honours of life are ever persuading our easily-yielding minds to vault up towards a more brilliant station. In order therefore that we may save ourselves from this disease, and obtain final relief from so loathsome a passion,—-for the passion for vain-glory is a mere fraud, and nothing less,—-let us engrave on our inmost hearts the memory of Christ the King of all men washing His disciples' feet, to teach us also to wash one another's feet. For by this means every tendency to arrogance will be kept in restraint, and every form of worldly vain-glory will depart from among us. For if He Who is by nature Lord acts the part of a servant, how shall one that is a servant refuse to undergo any of those things that are altogether proper for his condition, without suffering in consequence the worst possible penalty?

Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, you are blessed if you do them.

16, 17 Verily, verily, I say unto you, A servant is not greater than his lord; neither one that is sent greater than he that sent him. If ye know these things, blessed are ye if ye do them.

Christ goes on to strengthen the impact of His action by drawing the same lesson from laws that can be called necessary, and He shows that breaking His beneficial commandment would be extremely dangerous. When a law is confirmed by an oath, the person who breaks it cannot escape a just accusation. He therefore says that it is an offense that cannot be excused for servants to refuse to share the same attitude as their own masters, because a passionate desire for greater things and for things above what we deserve is really nothing other than covetousness. In the same way, He would with perfect justice bring the same charge against the Apostles—namely, that they are seeking to be on a higher level than the One who commissioned them. The mind of the One who sent them should be sufficient for them as the measure of all their glory. But this is nothing other than using exactly the following argument: "You will justly be laughed at before the Divine tribunal if, through excessive pride, you refuse to do for each other the same things that I have done for you, even though you have received the common status of servants, whereas I have been from the beginning in My physis God and Lord." For it would be truly absurd, or rather it would show a share in the most extreme madness, for those who are servants, and therefore inferior to their Master and Sender, to be inappropriately ashamed at the idea of being servants to one another.

Christ proceeds to strengthen the effect of His action by [deriving the same lesson from] laws that may be termed necessary, and shows that the transgression of His beneficial commandment would be in the highest degree dangerous. For when a law is confirmed by an oath, the transgressor of it cannot escape a just accusation. He says therefore that it is an offence admitting of no palliation, for servants to refuse to be of the same mind as their own masters: because a passionate longing for greater things, and for things higher than our merits deserve, is really covetousness and nothing else. And just so He would with perfect justice bring the same charge against the Apostles, namely, of seeking to be on a higher level than He Who commissioned them. For the mind of Him Who sent them should suffice for them, as the measure of all their glory. But this is nothing else than to use exactly the following argument:—-"You will justly be laughed to scorn before the Divine tribunal if through excess of pride you refuse to do for each other the same things that I have done for you, although you have received as your lot the common name of servants, whereas I have been from the beginning in My nature God and Lord." For it would be truly preposterous, or rather not without indication of a share in the most extreme madness, for those who are servants, and therefore inferior to their Master and Sender, to blush with unsuitable shame at the idea of being servants to one another.

If you understand these things, He says—that is, "if you can clearly grasp the meaning of what I am saying"—you are blessed if you do them. For it is not the knowledge of virtue, but rather the practice of it, that can truly be called worthy of both love and earnest effort. And I think it may perhaps even be better never to have learned at all, than after learning to bind one's mind with the chains of laziness and refuse to carry out in action what one knows to be the best and right course—as the Savior says: The servant who did not know his master's will and did not do it will be beaten with few blows; but the one who knew it and did not do it will be beaten with many blows. For when someone has sinned in complete ignorance, it would not be at all inappropriate for him, if he were being corrected for his carelessness, to ask for partial forgiveness. But for someone who knew what he was doing, that knowledge would weigh heavily against him in his condemnation. For though nothing prevented him from acting rightly, he scorned to do what was right and fitting. Knowledge must therefore lead to action, for then, clothed with complete confidence in our citizenship in Christ, we will receive in due time our most abundant reward. As an example of this, the Savior said that whoever practiced and taught His commandments would be called great in the kingdom of heaven—and very rightly so, for what does such a person lack to make his goodness complete? And whenever someone can show that he deserves full credit for good deeds, then surely he will be able to take pride in receiving the most complete gifts from God. And so whenever actions go hand in hand with knowledge, there is certainly no small gain; but when either is lacking, the other will be greatly weakened. And it is written: Even faith apart from works is dead. Although the knowledge of God Who is one even in physis, and the confession of Him in sincerity and truth is all included in faith, yet even this is dead if it is not accompanied by the bright light that comes from works. Surely then it is utterly useless merely to know what is good and yet have no desire to practice it immediately. For this reason He says that His own disciples, and likewise all who believe in Him, will be blessed if they have not only grasped the knowledge of the words He spoke, but are also fulfilling those words through their deeds.

If therefore ye understand these things, He saith—-that is, "if ye can clearly perceive the meaning of what I am saying,"—- blessed are ye if ye do them. For it is not the knowledge of virtue, but rather the practice of it, that may well be pronounced worthy of both love and zeal. And I think that perchance it may be even better never at all to have learned, than after so learning to hamper one's mind with the bonds of indolence, and refuse to carry out in action what one knows to be the best and right course; according to the saying of the Saviour: He that knew not his lord's will, and did it not, shall be beaten with few stripes; but he that knew it, and did it not, shall be beaten with many stripes. For in the case of a man who has sinned in total ignorance, it would not be at all unseemly for him, if perchance he were being visited with correction for his carelessness, to ask for a partial forgiveness: but in the case of one who knew what he was doing, that knowledge would become grievously weighty towards his condemnation. For though nothing was wanting to enable him, yet he disdained to do what was right and seemly. Knowledge therefore must lead to action: for then, clothed with perfect confidence in our citizenship in Christ, we shall receive in due season our most plenteous reward. As an instance of this, the Saviour said that whosoever did and taught [His commandments] should be called great in the kingdom of heaven: and that very justly, for what is wanting to such a man to make his goodness perfect? And whensoever a man can show that he can take to himself full credit for good deeds, then surely he will be able to glory in receiving most perfect gifts from God. And so whenever actions go hand in hand with knowledge, then assuredly there is no trifling gain; but when either is lacking, the other will be very much crippled: and it is written: Even faith apart from works is dead. Although the knowledge of God Who is One even in nature, and the confession of Him in guilelessness and truth is all included in faith, yet even this is dead, if it is not accompanied by the bright light which proceeds from works. Surely therefore it is utterly profitless merely to know what is good and yet to be undesirous to practise it at once. For this reason then He says that His own disciples, and so also all that believe on Him, will be blessed, if they have not only grasped the knowledge of the words spoken by Him, but are also fulfilling those words by their deeds.

I am not speaking about all of you, for I know those whom I have chosen: but this is so that the scripture may be fulfilled, "He who eats my bread has lifted up his heel against me."

18 I speak not of you all, for I know those whom I have chosen: but that the scripture may be fulfilled, He that eateth his bread with Me lifted up his heel against Me.

The meaning of these words involves considerable uncertainty. For while saying that those who know what is good and are always eager to carry it out in action will be blessed, He immediately adds: I speak not of all. In these words, as I and many others believe, He hints darkly at the traitor. For one who is hated by God is in no enviable condition, and anyone who had so degraded his soul as to make it capable of such horrible impiety would never be counted among the blessed. This interpretation of the passage before us is the one most commonly accepted, but there is another possible meaning besides. Since Christ was intending to quote the perfect and most holy word of Scripture—He that eateth My bread did magnify himself contemptuously, or lifted up his heel against Me—He in some way explains Himself beforehand and carefully avoids causing pain to the faithful company of the other disciples by directing the force of His reproach to one single individual. Since they were all eating His bread, that is, sharing the same feast and helping to consume the food He had provided, He does well in not allowing the minds of the innocent to be crushed by groundless fears, and He drives away the bitterness of suspicion by saying: I speak not of you all; for I know whom I have chosen. But, He says, that the Scripture may be fulfilled, He that eateth My bread lifted up his heel against Me, or did magnify himself contemptuously, according to the voice of the Psalmist. I imagine the passage implies something of this kind. Since a double meaning is conveyed to us by these words, let the devout student test for himself the better and truer sense of them. But now let us comment further on the saying in the effort to confirm the faith of simple folk.

The meaning of these words is involved in no slight uncertainty. For while saying that they shall be blessed, who, knowing what is good, are ever zealous to carry it out in action, He straightway adds: I speak not of all. In these words, as I with many others believe, He hints darkly at the traitor; for in no enviable plight is one who is hated of God, and never would one be reckoned among the blessed who had so degraded his soul as to make it capable of such horrible impiety. And this interpretation of the passage before us is the one currently accepted with most men: but there is besides yet another possible meaning. For as Christ was intending to say, according to the perfect and most holy word of Scripture: He that eateth My bread did magnify himself contemptuously, or lifted up his heel against Me, He in some sort explains Himself beforehand, and carefully avoids giving pain to the faithful company of the other disciples, by attaching the force of His reproach to one single individual. For since they were all eating His bread, that is, sharing the same feast and helping to consume the food that He had caused to be provided, therefore He does well in not allowing the minds of the innocent to be crushed by vain fears, and He drives away the bitterness of suspicion by saying: I speak not of you all; for I know whom I have chosen. But, He says, that the Scripture may be fulfilled, He that eateth My bread lifted up his heel against Me, or, did magnify himself contemptuously, according to the voice of the Psalmist. Something of this kind I imagine the passage to imply. Seeing therefore that a double meaning is delivered to us by these words, let the devout student test for himself the better and truer sense of them: but now let us comment further on the saying, in the endeavour to confirm the faith of simple folk.

For doubts may be raised about this passage in two ways. First, someone will confront us with this objection: "If we believe that Christ knew all things, why did He choose Judas? And why did He include him among the other disciples, if He was not unaware that Judas would be convicted of treachery and fall victim to the snares of greed?" Furthermore, another will say: "And if, as Christ Himself says, Judas lifted up his heel against his Master for this reason—namely, that the Scripture might be fulfilled—surely Judas himself could not be considered guilty as the one responsible for what happened, but the blame must rest with the power that caused the Scripture to be fulfilled."

For doubts may be felt regarding this passage in two ways. And first, some one will meet us with the objection: "If we believe that Christ was all-knowing, why did He choose Judas; and why did He associate him with the other disciples, if He was not unaware that he would be convicted of treachery and fall a prey to the snares of covetousness?" Furthermore, another will say: "And if, as Christ Himself says, Judas lifted up his heel against his Master on this account, namely, that the Scripture may be fulfilled, surely he himself could not be deemed guilty, as responsible for what had happened, but the blame must rest with the power that caused the Scripture to be fulfilled."

Now it is our duty to quickly give detailed answers to the objections we have mentioned, and to construct by every argument in our power the proper defense to be made against each, for the building up and comfort of those who are not able by their own mental resources to understand the contents of Divine Scripture. And first we have this to say: if we were to be swept away by such criticisms of all God's dealings, we should never stop censuring our Maker, but would be constantly complaining against the God who calls non-existent things into being, and ignorantly belittling His boundless love for mankind. For tell me what would prevent others from also using objections such as this: "Why did You choose Saul and anoint him to be king over Israel, when You knew that he would completely disregard Your favor?" And why do I mention only this? For the plausible nature of the charge thus made will extend back to Adam, the leader of our race. Someone with this mindset will perhaps say: "Why did You, the All-knowing, fashion man out of the ground? For You were not ignorant that he would fall and transgress the commandment given to him." On the same principle he would go on to make further loud objections about even higher and more important matters: "Why have You created the nature of angels, well knowing, as God, the senseless decline into apostasy that would befall some of them? For not all of them have kept their own principality." What result would such reasoning lead to? The foreknowledge of God would never have allowed Him to appear as Creator, nor would the rational creation have even come into existence at all, so that God would have been Sovereign only of the irrational and senseless creation, without anyone to acknowledge Him as being God by nature. Now I think that those who look into the matter cannot help perceiving very clearly that the Creator of all things entrusted to the rational among His creatures the guidance of their own purposes, and allowed them to move, at the bidding of impulses regulated by themselves, toward whatever object each might individually choose, after discovering through tests the best possible course. Therefore those who have rightly inclined to the side of good preserve their own good reputation safely, and remain sharers of the good things that have been allotted to them, and find themselves undisturbed in their peace of mind. But those who are corrupted in their own evil thoughts, and are dragged down to lawlessness as if by irresistible torrents of passions, endure the penalty that fits their crime; and, justly convicted on the charge of their utter ingratitude, will be subjected to severe and endless punishment. You will also find the nature of the angels to have been created with similar possibilities and limitations. For those who kept their own principality have their dwelling-place and station in the midst of all blessedness, sure and steadfast; but those who by their proneness to evil have gradually fallen away from their ancient glory are cast down to hell in chains of darkness, as it is written, and are kept until the judgment of the great day. In the same way the first man, that is Adam, was created in the beginning. For he was in Paradise, amid the highest delights—namely those that are spiritual—and in the presence of the glory of God. And he would have remained in the enjoyment of the good things that were bestowed on his nature at the beginning, if he had not been turned away to apostasy and disobedience, most rashly transgressing the commandment given from above. Similarly, God anointed Saul to be king, for he was in the beginning a not ignoble character; when however his conduct showed that a change had come over him, God removed him from his honorable rank and royal splendor.

Now it is our duty speedily to give answers in detail to the objections we have mentioned, and to construct by all the arguments in our power the proper defence to be urged against each, for the edification and comfort of those who are not enabled by the resources of their own minds to understand the contents of the Divine Scripture. And first we have this to say, that if we were to be carried away by such criticisms on all the dealings of God, we should never cease to censure our Maker, but should be ever railing against the God Who calls non-existent things into being, and ignorantly depreciating His boundless love to man. For tell me what there is to prevent others also from using, possibly, objections such as this: "Why didst Thou choose Saul and anoint him to be king over Israel, when Thou knewest that he would altogether disregard Thy favour?" And why do I say only this? For the plausible nature of the charge thus laid will extend back to Adam, the leader of our race. Some one of those who are thus minded will perhaps say: "Why didst Thou, the All-knowing, fashion man out of the ground? For Thou wast not ignorant that he would fall and transgress the commandment given to him." On the same principle he would go on to make further clamorous objections on even higher and more important matters: "Why hast Thou created the nature of angels, well knowing, as God, the senseless decadence into apostasy that would befal some of them? For not all of them have kept their own principality." What result therefore would such reasoning lead to? The foreknowledge of God would never have allowed Him to appear as Creator, nor would the rational creation have even passed at all into existence, so that God would have been Sovereign of the irrational and senseless creation only, without anyone to acknowledge Him as being in His nature God. Now I think that those who look into the matter cannot help very clearly perceiving, that the Creator of all things entrusted to the rational among His creatures the guidance of their own purposes; and suffered them to move, at the bidding of impulses regulated by themselves, towards whatsoever object each might individually choose, after discovering by tests the best possible course. Those therefore that have inclined rightly to the side of good, preserve safe their own fair reputation, and remain sharers of the good things that have been allotted to them, and find themselves undisturbed in their tranquillity of mind. But those that are corrupted in their own evil thoughts, and are dragged down to lawlessness as it were by irresistible torrents of passions, endure the penalty that befits their crime; and, justly convicted on the charge of their utter ingratitude, will be subjected to severe and endless retribution. You will find also the nature of the angels to have been created with similar possibilities and limitations. For those that kept their own principality have their abiding-place and station in the midst of all beatitude sure and steadfast: but they who by their proneness to evil have fallen gradually away from their ancient glory, are cast down to hell in chains of darkness, as it is written, and are kept unto the judgment of the great day. In like manner was the first man, that is, Adam, created in the beginning. For he was in Paradise, and amid the highest delights, namely those that are spiritual, and in the presence of the glory of God. And he would have remained in the enjoyment of the good things that were bestowed on his nature at the beginning, if he had not been turned away to apostasy and disobedience, most rashly transgressing the commandment enjoined from above. Thus, too, God anointed Saul to be king: for he was in the beginning a not ignoble character; when however his conduct showed that a change had come over him, God removed him from his honourable rank and regal splendour.

In the same way, Christ chose Judas and included him among the holy disciples, since he certainly had the ability to be a disciple at first. But when Satan's temptations eventually succeeded in making him a slave to his base greed for money, when he was overcome by passion and became a traitor as a result, then he was rejected by God. This was in no way the fault of the One who called this man to be an Apostle. For it was within Judas's power to have kept himself from falling, specifically by making the better choice and transforming his entire heart and soul so as to become a genuine follower of Christ.

In like manner Christ chose Judas and associated him with the holy disciples, since he was certainly gifted at first with a capacity for discipleship. But when after a while the temptations of Satan succeeded in making him captive to base greediness for gain, when he was conquered by passion and had become by this means a traitor, then he was rejected by God. This therefore was in no way the fault of Him Who called this man to be an Apostle. For it lay in the power of Judas to have saved himself from falling, namely, by making the more excellent choice, and transforming his whole heart and soul so as to become a sincere follower of Christ.

Here is the paragraph rewritten in clear, modern English:

Now to the second objection we are examining, we give this response. No one should think, as some ignorant people do, that the prophecies spoken by the holy prophets simply move toward their fulfillment in order that the Scriptures might be fulfilled. If this were really true, then anyone who carefully shaped their behavior according to the letter of Scripture would have valid excuses for sin—or could even claim they never sinned at all. Someone might say, "If it was necessary that the Scriptures be fulfilled through certain actions, then surely those who served as instruments of that fulfillment cannot be blamed." In such a case, the Divine Scripture would appear to be a helper of sin, forcibly pushing people toward the deeds it describes so that what was spoken long ago might actually happen. But this argument, I think, is deeply blasphemous. Who could be so completely lacking in sound reasoning as to think that the Word of the Holy Spirit would become a supporter of sin for anyone? Therefore we do not believe that anyone's actions were done simply so the Scriptures might be fulfilled. Rather, the Holy Spirit spoke with perfect foreknowledge of what would happen, so that when the time comes for the event, we may find in the prophecy describing it a confirmation to strengthen our faith, and from then on hold it without doubt. Since we have discussed this question very thoroughly in another book, it seems unnecessary now to spend more time on lengthy explanations of this matter.

And to the second of the objections we are considering we make this answer. Let no one suppose, as do some ignorant persons, that the oracles delivered by the holy prophets are carried onward to final accomplishment simply in order that the Scriptures may be fulfilled. For if this is truly the case, there will be nothing to prevent those who have minutely shaped their conduct according to the letter of Scripture, from finding not invalid excuses for sin, or rather from actually making out that they have never erred at all. "For if it needs must have been," one will say, "that the Scriptures should be fulfilled by such and such things, surely those who were the instruments of the fulfilment must be free from all censure." The Divine Scripture therefore in such a case must have appeared especially as a minister of sin, urging men on as it were by force to the deeds spoken of by it, in order that what was uttered in days of old might really come to pass. But, because of this, I think the argument is very full of blasphemy. For who could ever be so utterly void of proper reason as to suppose that the Word of the Holy Ghost should become to any a patron of sin? Therefore we do not believe that the deeds of any were done simply for this reason, namely, that the Scriptures might be fulfilled. But the Holy Ghost has spoken in perfect foreknowledge as to what will happen, in order that, when the time comes for the event, we may find in the prediction which describes the event, a pledge to establish our faith, and may thenceforward hold it without hesitation. And as our discussion of this question in another book is very full, it seems now somewhat superfluous to linger any further in lengthy discourses on the matter.

I have been led on, He says, by very urgent reasons to give you, even before the time, this account of the events that will very shortly happen. For it will benefit those who hear Me and bring them no small advantage if they know My purpose in the matter. For to be recklessly wasteful in the use of words in meaningless discussions is contrary to My custom and desire, but whatever seems likely to be filled with no small benefit to you—provided you have knowledge of it—this I feel compelled to put in your ears. From now on therefore, He says, I tell you things that are even now at the doors, and I plant in you the knowledge of things not yet fulfilled, so that when the time for their occurrence has come, you may be able to harmonize the final outcome of the matters with the prophecies spoken by Me, and so may believe that I am He concerning Whom the Divine Scripture has spoken such oracles. At one and the same time therefore our Lord Jesus the Christ wisely attempts to correct the traitor, putting forward His rebuke in a form concealed under slight obscurities, as well as to show that the outcome of the treachery would be a sure sign and most clear indication of the fact that He is Christ. For, as we have already said in anticipation, anyone who compared the utterances recorded from ancient times in the sacred Scriptures with the daring deeds of the traitor would perceive, I think, very clearly and without difficulty that their interpretation in reference to Him was certainly and very evidently true.¹¹

I have been led on, He says, by very urgent reasons to give you, even before the time, this account of the events that will very shortly happen. For it will gratify those who hear Me, and bring them no slight advantage, if they know My aim in the matter. For to be recklessly wasteful in the use of words in meaningless dissertations is contrary to My custom and pleasure: but whatsoever seems likely to be fraught with no slight profit to you provided you have knowledge of it, this I feel constrained to instil in your ears. From henceforth therefore, He says, I tell you things that are even now at the doors, and I implant in you the knowledge of things not yet fulfilled; that, when the time for their occurrence has come, you may be able to harmonise the final issue of the matters with the prophecies uttered by Me, and so may believe that I am He concerning Whom the Divine Scripture has uttered such oracles. At one and the same time therefore our Lord Jesus the Christ wisely attempts to correct the traitor, putting forward His rebuke in a form concealed under slight obscurities, as well as to show that the issue of the treachery would be a sure sign and most clear indication of the fact that He is Christ. For, as we have already said by anticipation, any one who compared the utterances recorded from old time in the sacred Scriptures with the daring deeds of the traitor, would perceive I think very clearly and without difficulty that their interpretation in reference to Him was certainly and very evidently true.¹¹

After previously showing in a way suited to the moment that He is the Christ, and after pointing out how the traitor was planning his terrible crime against Him, He now designs another very effective method for defeating his evil plans. Once again His words seem to lack a certain clarity, because He is still trying to hide the daring deed and does not yet openly say who is about to betray Him. He proves, therefore, and very effectively through a clear illustration, that it is absolutely necessary to consider the Person of God the Father as included in the object of the love and reverence shown to Himself. Yet the main point He wants to demonstrate here is surely not this, but rather perhaps in my opinion exactly the opposite. For leaving aside, as seems likely, the plainer negative form of speech that He used at other times—as for example in the words: "He that honoureth not the Son honoureth not the Father"—He has here moved to the milder positive form of expression, intending all the while that His hearers should infer the opposite from this. For surely it was a time for threatening rather than for exhortation, when the deed was already at the door, and when the terrible crime against Him was already being prepared. For Satan had already planted the evil plan in the traitor's heart. "As therefore," He says, "a man would certainly acknowledge Me in My own person and not another, if he received one who had been sent by Me; even so he who received One sent forth by God the Father would in all likelihood receive the Father Himself." But in these words of Christ anyone may perceive the meaning indicated, seeing through the mildness of the language. And turning the statement into its opposite, the traitor's impiety will be seen to be a sin, not only against the Son, but also against even the Father Himself. The language used is therefore a form of threatening, though expressed in somewhat mild terms, and it conveys the same idea that words of warning would properly suggest. For just as one among us will receive one sent by God, agreeing with the words he speaks and paying honor to the God of whom he preaches by observing the Divine oracles he proclaims, on just the same grounds I think one would receive the Lord, and through Him the Father, by believing in the Son. For the manifestation of the parent is always the natural function of the offspring. So he who has fully believed that Christ is the Son thereby fully confesses the God Who begot the Son. Terrible therefore is the sentence pronounced on the traitor, since his rebellious insult is even against God the Father, because so much is involved in his impious outrage against the Son. For if with unwavering faith he had acknowledged the Son to be God of God, he would then have accepted and revered Him, submitting heart and soul in sincerity to Him as to the Lord; and then would the wretched man have found his love for Christ stronger than base passions, nor I think would he, by being found guilty of treachery, have made it true concerning himself that it would have been better for him if he had never been born at all.

Having previously shown in a manner suitable to the occasion that He is the Christ, and having indicated the means by which the traitor was meditating his grievous outrage against Him, He now devises another very effectual method for overthrowing his evil designs. And now again His discourse seems to be marked by a certain want of distinctness: for He is still trying to conceal the daring deed, and as yet does not openly say who is about to betray Him. He proves therefore, and that very effectually by a clear illustration, that it is absolutely necessary to consider the Person of God the Father as included in the object of the love and reverence shown to Himself. And yet the main object that He wishes here to demonstrate is surely not this, but rather perhaps in my opinion exactly the converse. For leaving, as seems probable, the plainer [negative] form of speech, which He used at other times,—-as for example in the words: He that honoureth not the Son honoureth not the Father,—-He has here passed to the milder [positive] form of expression, intending all the while that His hearers should from this infer the converse. For surely it was a time for threatening rather than for exhortation, when the deed was already at the doors, and when the grievous outrage against Him was already in course of preparation. For Satan had already planted the evil design in the heart of the traitor. "As therefore," He says, "a man would certainly acknowledge Me in My own person and not another, if he received one who had been sent by Me; even so he that received One sent forth by God the Father would in all likelihood receive the Father Himself." But in these words of Christ any one may perceive the meaning indicated, seeing through the mildness of the language. And turning the statement into its converse, the traitor's impiety will be seen to be a transgression, not only against the Son, but also against even the Father Himself. The language used is therefore a form of threatening, though couched in somewhat mild terms; and it conveys the same idea that words of foreboding would properly suggest. For even as one among ourselves will receive one sent by God, assenting to the words he speaks, and paying honour to the God of Whom he preaches by observing the Divine oracles he proclaims; on just the same grounds I think one would receive the Lord, and through Him the Father, by believing on the Son. For the manifestation of the parent is ever the natural office of the offspring. So he who has fully believed that Christ is the Son thereby fully confesses the God Who begat the Son. Terrible therefore is the sentence pronounced on the traitor, since his rebellious insult is even against God the Father, because so much is involved in his impious outrage against the Son. For if with unswerving faith he had acknowledged the Son to be God of God, he would then have accepted and reverenced Him, submitting heart and soul in sincerity to Him as to the Lord; and then would the wretched man have found his love to Christ stronger than base passions, nor methinks would he, by being found guilty of treachery, have made it true concerning himself that it would have been better for him if he had never at all been born.

What living person would not clearly acknowledge that our human abilities cannot provide either concepts or words that can express, in a perfect and flawless way, the characteristics belonging to that nature which is both Divine and beyond description? Therefore we rely on the words our abilities can manage, as a weak means of expressing things that exceed our understanding. For how can we speak with clear completeness about something that actually goes beyond the very boundaries of our comprehension? We are forced, then, to use the weakness of human language as a dim reflection of the true realities, and then to try to move forward, at least as far as our situation permits, to grasp the distinctive features of the Divine attributes. The Divine nature is extremely formidable when issuing rebukes, and is moved to intense emotion by pure hatred of evil, against whoever the Divine decree has determined such a response is rightly directed—and this despite immeasurable patience. Whenever, therefore, the Divine Scripture wants to express God's emotion against impious plans of any kind, it draws its language, as it does on other occasions, from expressions we use, and in human terminology speaks of anger and wrath—even though the Divine Essence is not subject to any of these passions in any way comparable to our feelings, but is moved to indignation to a degree known only to Itself and natural to Itself alone, for the ways of God are completely beyond description. But the Divine Scripture, as we have said, customarily records things too great for us in accordance with human manner. Therefore here also the inspired Evangelist says that Christ was troubled in the spirit, calling the evil-hating emotion of the Spirit "trouble," because, it seems, there was no other word he could use. And it certainly appears as though the emotion of the Godhead, unable to tolerate the restraint of the flesh, did actually produce a slight trembling and an apparent state of disturbance, displaying the outward signs of anger—probably similar to what is also recorded at the raising of Lazarus, where we read that Jesus went to the tomb groaning in Himself. For just as in that passage Christ's stern threat against death is called "groaning," so here also His emotion against the impious traitor is indicated by the word "trouble." And He had good reason to be troubled, in indignation at the stubborn wickedness of Judas. For what could be the final outcome of the impiety of one who, although along with the other disciples he received exceptional honors and was enrolled among the chosen, was nevertheless persuaded by a little silver to abandon all his love for Christ, and while eating His bread lifted up his heel against Him—a man who regarded neither honor nor reputation, neither the law of love nor the reverence due to Christ as God, nor any other of the rightful claims that bound him, but who, with his eyes fixed only on the disgusting pieces of money that were to result from his deal with the Jews, sold his own soul irretrievably for those few coins, and betrayed the innocent and righteous blood into the hands of polluted murderers? Jesus had very good reason for being troubled. And the reproof strikes them with full force, affecting in its specific meaning only one person of the twelve, but enabling them all in a remarkable way to realize the extreme horror of the accusation made, and practically begging each listener aloud to strictly guard his own soul, lest it might somehow be carelessly caught in such deadly traps and fall as a foolish victim to the cruel schemes of the devil. The force of the reproofs was therefore instructive, though the traitor's heart disregarded them and left him to the unchecked influence of his own ambitions. Most emphatically, then, Christ adds the words: One of you shall betray Me. By this He either seeks to condemn the ingratitude of the audacious traitor, or indicates the enormity of the wickedness of the devil, which could even carry off one of the Apostles themselves.

Who is there among living men who would not feel plainly convinced that our human faculties are incapable of supplying either ideas or words which may at all express, in an irreproachable and infallible manner, the attributes peculiar to that nature which is both Divine and ineffable? Therefore we depend on the words of which our faculties are capable, as a feeble medium of expressing such things as pass our understanding. For how can we speak with clear fulness on a subject that really transcends the very limits of our comprehension? We are compelled therefore to take the feebleness of human phrases as a faint image of the true ideas, and then to endeavour to pass onward, as far at least as circumstances will allow, to realise the peculiarities of the Divine attributes. The Divine nature is exceedingly terrible in uttering reproofs, and is stirred to violent emotion by unmingled hatred of evil, against whomsoever the Divine decree may have determined that this feeling is justly due; and this in spite of immeasurable long-suffering. Whenever therefore the Divine Scripture wishes to express God's emotion against impious designs of whatever kind, it derives its language as on other occasions from expressions in use among us, and in human phraseology speaks of anger and wrath; although the Divine Essence is subject to none of these passions in any way that bears comparison with our feelings, but is moved to indignation the extent of which is known only to Itself and is natural to Itself alone, for the ways of God are utterly unspeakable. But the Divine Scripture, as we have said, is wont to record things too great for us in accordance with human fashion. Therefore here also the inspired Evangelist says that Christ was troubled in the spirit, calling the evil-hating emotion of the Spirit "trouble," because, as it seems, there was no other word he could use. And it certainly seems as though the emotion of the Godhead, intolerant of the restraint of the flesh, did really bring about a slight shuddering and an apparent condition of disturbance, exhibiting the outward signs of anger; doubtless similar to what is recorded also at [the raising of] Lazarus, [where we read] that Jesus went to the tomb groaning [or, moved with indignation] in Himself. For just as in that passage Christ's stern menace against death is called "groaning," even so here also His emotion against the impious traitor is indicated by the word "trouble." And good cause He had to be troubled, in indignation at the stubborn wickedness of Judas. For what could be the ultimate end of the impiety of one who, although in common with the other disciples he was the recipient of super-excellent honours and enrolled among the elect, yet was persuaded by a little silver to relinquish all his love to Christ, and while eating His bread lifted up his heel against Him,—-a man who regarded neither honour nor fame, neither the law of love nor the reverence due to Christ as God, nor any other of the just claims that were laid upon him; but who, with his eyes fixed only on the loathsome pieces of money that were to be the result of his bargain with the Jews, sold his own soul irrecoverably for those few coins, and betrayed the innocent and righteous blood into the hands of polluted murderers? Most reasonable was the plea Jesus had for being troubled. And the reproof comes home to them in all its sternness, affecting indeed in its special significance one person only of the twelve, but enabling them all in a remarkable manner to realise the extreme horror of the accusation laid; and all but loudly imploring each one among the listeners to strictly guard his own soul, lest by any means it should be unwarily caught in such fatal snares, and fall a foolish prey to the cruel wiles of the devil. Instructive therefore was the force of the reproofs, the disregard of which by the traitor's heart left him to the unchecked influence of his own ambitions. Most emphatically then Christ adds the words: One of you shall betray Me. Hereby He either seeks to upbraid the ingratitude of the daring traitor, or indicates the vastness of the wickedness of the devil, which could even carry off one of the Apostles themselves.

Terror and dread immediately grip the hearts of the disciples, and they look at one another, filled with a double fear at the words they have heard. For each one, as was natural, when thinking about the condition of his own soul, felt weighed down by serious fear; and beyond this, they all experienced the anguish, no less severe, which came from the suspicion that rested on all of them together. For they are fully confident that the words spoken will be completely fulfilled. They know that the saying of the Savior could not fail to come true; and yet they consider it a terrible and unbearable tragedy that any one of those counted among the disciples should have fallen into such a depth of godlessness. This causes each of them to examine his own conscience, and to look around in confused questioning about who it is that will receive the lot of destruction, wondering greatly how or from where Satan will gain such power as to steal away the loyalty of even one of Christ's own special companions.

Terror and dread at once thrill the hearts of the disciples, and they glance one at another, being filled with a twofold alarm at the words uttered. For each one, as was natural, on reviewing the state of his own individual soul, was weighed down with grievous fear; and furthermore, they all felt the agony, no less severe, which was produced by the suspicion that rested on them all in common. For they are well assured that the words spoken will be fully verified. They know that the saying of the Saviour could not pass away unfulfilled; and yet they reckon it as a terrible and unbearable misery that any one of those numbered among the disciples should have relapsed into such a depth of impiety. This leads them each one to examine his own conscience, and to look around him in bewildered inquiry as to who it is to whose share the lot of perdition is to fall, wondering much whence or how Satan will obtain such power as to steal away the allegiance of one even of Christ's own peculiar companions.

During the meal, one of Jesus' disciples, whom Jesus loved, was reclining next to Jesus. Simon Peter motioned to him to ask who Jesus was talking about. Leaning back against Jesus' chest, he said to Him, "Lord, who is it?" Jesus answered, "It is the one to whom I will give the piece of bread after I have dipped it."

23, 24, 25, 26 There was at the table reclining in Jesus' bosom one of His disciples, whom Jesus loved. Simon Peter therefore beckoneth to him to ask who it might be of whom He spake. And he leaning back, as he was, on Jesus' breast, saith unto Him, Lord, who is it? Jesus therefore answereth, He it is to whom I shall give the sop when I have dipped it.

We might naturally be filled with admiration, especially from this further instance, at the zealous fervor shown by the holy disciples in their love for God, and at the extreme strictness of their devotion. Being unable by themselves to know who the guilty person was, whoever he might be, and refusing also to trust in the uncertainties of unreliable guesses, they again express their curiosity through questions, and they make one who was preeminent among them—I mean Peter—the spokesman for their eagerness to learn the truth. Peter holds back from asking the question with his own mouth, and entrusts the questioning to the one who is reclining next to Christ and who is loved for his more notable purity—I mean John, the author of the book before us. In speaking of himself as beloved by Christ, John has hidden his own name, burying it in silence, so that he might not seem to anyone to be making a boastful display. For the mind of the saints is untouched by any such ambition. And so, turning himself gently toward his Master, in a secret whisper he sought to learn who was to be the son of perdition. But the Savior grants him no further sign of the fact except what had been proclaimed long ago by the voice of the prophet in the words: He that eateth my bread did magnify himself contemptuously against me. For when He has dipped the sop, He gives it to Judas, thereby showing who it was that was eating His bread. And He thus both removes the fear felt by the holy disciples, and seems to remind them of another prophecy that runs thus: But it was even thou, O my companion, my guide, and mine own familiar friend: eating at the same board, thou didst make my food sweet to me: we walked in the house of God as friends. For there was a time when even the traitor himself was a companion and a familiar friend to the Savior, eating at the same table with Him, and sharing in everything that is considered to mark true discipleship, inasmuch as he had his assigned place among the other holy disciples, who, with their whole lives devoted to the Savior, traveling in His company the length and breadth of Judaea, were zealous attendants on Him in all His mighty works, and hastened on all occasions to do whatever might bring honor and glory to Him. And yet this familiar friend and companion exchanged the grateful service owed to One Who had so honored him for slavery to disgraceful passions.

We might naturally be filled with admiration, and especially from this further instance, at the zealous ardour displayed by the holy disciples in their love to God, and at the excessive strictness of their devotion. For being unable of themselves to know the guilty person, whoever he might be, and refusing also to place confidence in the uncertainties of deceitful conjectures, they again give vent to their curiosity by questions, and make one who was preeminent among them, I mean Peter, the representative of their eagerness to learn the truth. Peter shrinks from putting the question by his own mouth, and entrusts the interrogation to him who is reclining next to Christ and who is beloved for his more conspicuous purity, I mean John, the author of the book before us; who, in speaking of himself as beloved by Christ, has concealed his own name, burying it in silence, lest he might seem to any to be making a boastful display. For the mind of the saints is untainted by any such ambition. And so, turning himself gently towards his Master, in a secret whisper he sought to learn who was to be the son of perdition. But the Saviour vouchsafes to him no further indication of the fact save what had been proclaimed of old by the voice of the prophet in the words: He that eateth my bread did magnify himself contemptuously against me. For when He has dipped the sop, He gives it to Judas, thereby showing who it was that was eating His bread. And He thus both removes the fear felt by the holy disciples, and seems to remind them of another prophecy, that runs thus: But it was even thou, O my companion, my guide, and mine own familiar friend: eating at the same board, thou didst make my food sweet to me: we walked in the house of God as friends. For there was a time when even the traitor himself was a companion and a familiar friend to the Saviour, eating at the same board with Him, and sharing in everything that is reckoned to denote true discipleship; inasmuch as he had his allotted portion among the other holy disciples, who, with their whole lives devoted to the Saviour, traversing in His company the length and breadth of Judaea, were zealous attendants on Him in all His mighty works, and hastened on all occasions to do whatever might redound to His honour and glory. And yet this familiar friend and companion exchanged the grateful service owed to One Who had so honoured him for slavery to disgraceful passions.

Notice once again how the very wise Evangelist effectively motivates us to desire a life that is, as much as possible, guided by reason, and to sharpen our intellectual abilities so that we can easily obey God's will and strive, as far as we are able, to fully meet the requirements for seeing God. He tells us that he himself was specially honored and loved by Christ our Savior, even reclining next to Him, actually in the Lord's own bosom, considering this a sign of Christ's extraordinary affection toward him. Therefore, those who are pure in heart will be nearest to God and hold the highest place in His honor. The Savior Himself gives them special honor when He says that the pure in heart are blessed, for they will see God. We can offer this very wise Evangelist himself as proof that this saying is true. For he has seen Christ's glory, according to his own words, saying: I beheld His glory, the glory as of the Only-begotten of the Father, full of grace and truth. Surely no one could look at the physis of One who is completely invisible to every creature with physical eyes. For, according to the Savior's words: No man has seen the Father, except He who is from God, that is, the Son; He has seen the Father. However, to those who keep their mind free from worldly contamination and freed from empty fantasies that concern only this life, it seems that Christ reveals His own distinctive glory through a subtle and perhaps incomprehensible process, thereby also showing forth the Father's glory. For He must have meant this when He said: He who has seen Me has seen the Father.

Notice again how effectually the very wise Evangelist spurs us on to a desire to live, as far as possible, in the manner most accordant with reason, and to train up the keenness of our intellectual powers so as to be able, and that with perfect ease, to act in obedience to the Divine intentions, and to endeavour, as far as in us lies, to thoroughly fulfil the conditions of the vision of God. He tells us that he was himself the object of special honour and love on the part of Christ our Saviour, so as even to recline next Him, actually in the very bosom of the Lord, deeming this circumstance a token of His surpassing affection towards him. Nearest therefore to God, and as it were in the highest place in His honour, will most especially be those whose heart is pure: and to them also the Saviour Himself assigns conspicuous honour when He says that the pure in heart shall be blessed, for they shall see God. And we shall bring forward, as evidence of the truth of this saying, even this very wise Evangelist himself. For he has seen the glory of Christ, according to his own words, for he says: I beheld His glory, the glory as of the Only-begotten of the Father, full of grace and truth. For surely not with bodily eyes could any one gaze at the nature of Him Who to every creature is absolutely invisible. For, according to the Saviour's words: No man hath seen the Father, save He Which is from God, that is, the Son; He hath seen the Father. To those however who keep their mind untainted by worldly stain, and freed from vain imagination whose only concern is with this life, it seems that Christ reveals His own peculiar glory by a subtle and perhaps incomprehensible process, thereby showing forth also the glory of the Father. For it must have been with this meaning that He said: He that hath seen Me hath seen the Father.

The Savior gave His disciples a very clear sign to identify the traitor. When He dipped the piece of bread, He gave it to him, thereby making it obvious who was eating His bread and was about to betray Him. However, the very wise Evangelist tells us that the guide and instigator of his impiety and cursed cruelty toward Christ, and the one who devised the entire plan, had rushed into the traitor's heart—that is, Satan in all his evil power had taken up residence within him after the bread was given. And no one should think that the bread caused the traitor to be possessed by Satan. For we would not be so close to insanity, nor would we prove ourselves so lacking in proper understanding, as to suppose that such a gift could have given the evil one any opportunity to enter. Rather, we should say this, keeping our statement about the traitor firmly within the bounds of truth: Even though perfect love had been shown toward him, and nothing was lacking in any way from what is normally considered to show honor, he still held fast to the same evil intentions, never correcting his wicked thoughts through repentance, never turning his heart away from its ungodly plans, never weeping in bitter sorrow for the wickedness he had even dared to conceive. Instead, he continued thirsting more and more to fully accomplish his impious purpose and thus be finally destroyed by his own evil recklessness. As a result, Satan entered into him, finding his heart ready and open like a gate to receive him, unprotected by sober-mindedness, and seeing that his mind was not locked against him but was already burning with a willingness to do whatever he might wish and suggest.

Most distinct was the token to mark the traitor that the Saviour showed to His own disciples. For when He had dipped the sop He gave it to him, thereby making clearly evident who it was that did eat of His bread, and was now about to lift up his heel against Him. Nevertheless the very wise Evangelist tells us that the guide and instigator of his impiety and accursed cruelty to Christ, and the deviser of the whole scheme, had rushed into the heart of the traitor, even that Satan in all his evil power had taken up his abode within him after the giving of the sop. And let no one suppose on the contrary that the sop was to the traitor the cause of his being possessed by Satan. For we shall not have so nearly reached the verge of madness, nor shall we even prove ourselves so bereft of proper intelligence, as to suppose that such a gift could have afforded the evil one any pretext for an entrance; but we will rather say this, keeping our statement about the traitor well within the limits of the truth:—-Seeing that, although perfect love had been shown towards him, and nothing was in any way lacking of the things that are generally reckoned to imply a disposition to confer honour, he still clung fast to the same evil endeavours, never correcting by repentance his wicked thoughts, never turning his heart away from its ungodly designs, never weeping in bitter sorrow for the wickedness he had so much as dared to conceive; but still thirsting more and more to accomplish to the full his impious purpose, and so to be finally ruined by his own evil recklessness: Satan consequently entered into him, finding his heart ready and open like a gate to receive him, unprotected by sobriety; and seeing that his mind was not locked against him, but rather already inflamed with a willingness to do whatsoever he might wish and suggest.

By carefully studying the inspired Scripture, we will find that this is a regular pattern, so to speak, of the evil one. At the beginning, he opens his attack by testing the hearts of those who worship God. First, he plants the seed of evil questions and tempts us with the bait of trivial pleasures to lead us into various kinds of sin. Above all, he attacks us most violently at whatever point where he sees we have already suffered and been defeated before. He somehow always uses our own weakness as a helper in his wicked schemes and employs again the same sinful desire that previously harmed our soul. For example, he might harass one person with violent attacks through the physical senses, which become the most corrupt incentives to bodily pleasures. In the case of another person who is overcome by greed, making a profit from unholy wealth somehow seems to be presented as honorable and the best possible thing. Therefore, whenever he wages war against us, he uses as an allied force the sinful desire that has previously dominated us in its war against us, and through it he constantly devises the plan for our destruction. Just as a military commander skilled in strategy, when besieging a city, hurries with all speed and every tactic to attack the weakened parts of the wall, ordering his siege engines to be brought there, knowing well that in those places the capture will be easy—in the same way, I think, Satan, when planning to besiege a human soul, works on its weakest part, thinking that by this means he will easily bring it into subjection, especially when he sees it receiving no help from those aids by which the sinful desire would likely be defeated, such as noble feelings, encouragements to manly courage, promptings to devotion, and the mystic Eucharist. For this above all is effective as an antidote to the deadly poison of the devil.

And by searching thoroughly the inspired Scripture we shall find this to be an accustomed habit, as we may say, of the evil one. He at the beginning opens his attack by trying the hearts of those who worship God, first of all sowing the seed of evil questionings, and inciting us with the bait of paltry pleasures to false steps of various kinds. And he above all most violently assaults us at any point where he sees we have already suffered and been vanquished before. For he always uses somehow our own weakness as an auxiliary to his wicked devices, and employs again the passion which previously injured our soul. Thus, for example, he harasses one man perhaps with violent assaults through the senses which become the most depraved incentives to fleshly pleasures; whereas in the case of another who is overcome by base gains, to make a profit of unholy wealth seems somehow held up to honour as the best thing possible. Whenever therefore he makes war against us, he uses as an auxiliary force the passion that has before held sway in warring against us, and by its agency he ever devises the scheme of our perdition. For just as a commander, skilled in generalship, when laying siege to a city, hastens with all speed and by every device to attack the weakened parts of the wall, thither ordering his battering-engines to be brought into action, well knowing that in those quarters the capture will be easy; even so methinks Satan, when intending to lay siege to a human soul, sets to work at its weakest part, thinking that he will by this means bring it into easy subjection, especially when he sees it receiving no assistance from those helps by which it is likely the passion would be defeated, such as noble emotions, provocations to manly courage, suggestions to devotion, and the mystic Eucharist. For this most of all is effective as an antidote to the murderous poison of the devil.

Therefore it happened that the traitor was not dismayed at rebukes uttered as yet quietly and secretly, nor did he even regard the invincible power of love, nor honor and glory and grace, nor the gift that he received from Christ. But hurrying on, without pausing to reflect or checking himself for a moment, his eyes fixed on that and that alone which had proved too strong for him once before—I mean the curse of greed—he was now finally ensnared and fell to utter ruin. For no longer does he have Satan merely as a counselor, but he now takes him to be master of his whole heart and absolute ruler of his thoughts, who was at first merely an adviser who whispered suggestions. For Satan entered into him, according to the language of the gospel.

Therefore it happened that the traitor was not dismayed at rebukes uttered as yet quietly and secretly, nor did he even regard the invincible might of love, nor honour and glory and grace, nor the gift that he received from Christ. But hurrying on, without pausing to reflect or checking himself for a moment, his eyes fixed on that, and that alone, which had proved too strong for him once before, I mean the curse of avarice, he was now finally ensnared, and fell to utter ruin. For no longer has he Satan merely as a counsellor, but he takes him now to be master of his whole heart and absolute dominator of his thoughts, who was at first merely an adviser who whispered suggestions. For Satan entered into him, according to the language of the gospel.

We must therefore guard against and very carefully avoid the harm that may come from the first approaches of evil. We ought to remember the one who said: If the spirit of the powerful one rise up against you, do not leave your place, for a remedy will keep great sins in check. For otherwise we would be forced to give authority over our thoughts to the spirit of the powerful one. Even if we don't have the power to resist completely, we are at least able to stop a growing impulse at the start and not allow it to take deep root by lazily yielding and giving in to it. Rather, we should hurry to uproot it as the seed of bitterness, wanting our minds to be free from its troubles. Otherwise we must surely know that Satan will prevail little by little through constant flattery, and we will probably experience something like what the Psalmist did, who says: Before I was humbled, I went wrong. For before we suffer the full effect of the sin, we go astray by yielding to evil thoughts, cherishing them with approval, and thus giving Satan a place of entry. And the case of the traitor will be for us a pattern and example of the whole matter.²²

We must therefore be on our guard against, and very carefully avoid, the harm that may result from the first approaches of evil; and we ought as a duty to remember him who said: If the spirit of the powerful one rise up against thee, leave not thy place, for a remedy will keep in check great sins. For necessity would compel us again to grant authority over our thoughts to the spirit of the powerful one. If there is not in us the power to resist altogether, still we are at any rate able to check a growing impulse at the outset, and not to allow it to take deep root by lazily yielding and giving way to it: rather we should hasten to extirpate it, as the germ of bitterness, desiring that our minds should be free from its vexations. Else we must surely know that Satan will prevail little by little through continual flattery, and we shall probably experience something like what the Psalmist did, who says: Before I was humbled, I went wrong. For before we suffer the full effect of the sin, we go astray in yielding assent to evil thoughts, cherishing them with approval, and so by this means giving Satan a place of access. And the case of the traitor will be to us a type and example of the whole matter.²²

It may seem to some that this verse doesn't quite fit with what was just said before. "For what can be the reason," someone might ask, and reasonably so, "that while rebuking the would-be traitor and secretly trying in a somewhat obscure way to turn him away from his murderous plan against Himself, the Lord now seems to be pushing him to carry it out and urging him to proceed without delay to such an accursed and wicked deed? And truly," this person would say, "what need was there to push someone on—more than he was already inclined—who was driven by a disease that came from his own heart, to commit a crime he had thought up himself? Wouldn't it have been better to restrain his passion through warnings to repent and to stop him from carrying out his plans?" One could easily say that this objection lacks proper force. Still, if we focus more carefully on the meaning in this passage, we will find that nothing is spoken inappropriately. On the contrary, there is a very important meaning hidden in these words, which I will try to explain briefly as well as I can.

It may seem perhaps to some that this present verse is somewhat out of harmony, and not in a very close connexion with what has been just previously said. "For what can be the reason," some one may ask, and not inappropriately, "that, while reproving the would-be traitor, and in a secret and somewhat obscure fashion seeking to divert him from his murderous design against Himself, the Lord now seems to be spurring him on to carry it into action, and urges him to proceed without delay to such an accursed and impious deed? And verily," he would say, "what need was there to urge on, more than he himself was inclined, one who was possessed by a disease that sprang out of his own heart, to commit a crime that had been started by his own device; instead of rather curbing his passion by admonitions to amendment, and hindering him from carrying out his intended plans?" One might readily say that the objection here alleged was wanting in proper cogency: still, by fastening our attention more keenly on the sense involved in the passage, we shall find that nothing is spoken unfittingly, but that on the contrary there is latent in the words a very pertinent signification, which I will endeavour briefly to set forth as far as I am able.

The wise Evangelist was therefore very deliberate when he told us in the earlier verses that Satan himself had forced his way into the traitor's heart. He did this so we would understand that our Lord Jesus Christ was now actually speaking to Satan himself rather than to the disciple who had carelessly fallen under Satan's control through infatuation, when He said: That thou doest, do quickly. It's as if He were saying plainly: "Satan, that work of yours—which only you know about and which you always hold dear—make sure you do it quickly. You killed the prophets. You constantly led the Jews into impiety. In earlier times you arranged for those who were sent as ambassadors carrying the message of salvation to Israel to be stoned to death. You didn't spare a single one of those sent from God. Toward them you displayed your incredible brutality and the extremes of your madness. And now I have come following in their footsteps. To those still wandering in error, I bring the ability to never wander that way again. To those in darkness, I secure a life within the light of God. And to those who have fallen into your trap and become prey to your cruelty, I bring the power to escape all your snares. I have come to destroy the reign of sin that you caused, and to reveal to everyone who the true God is by physis. But I know your relentless character very well. Whatever harm you usually try to inflict on all who want to accomplish the kind of work I have come to do—practice that same thing against Me now. You won't cause Me any more grief by attacking swiftly and pressing your assault very urgently, no matter how great the pain will be that pierces through Me at first."

It was therefore not without careful foresight that the wise Evangelist told us in the preceding verses that Satan himself had forced his way and entered into the heart of the traitor, to the end that our Lord Jesus the Christ may now appear to be really and truly addressing Satan himself rather than the disciple who by heedless infatuation had fallen into his power, when He said: That thou doest, do quickly. It is as though He were saying plainly: "That work of thine, O Satan, whereof thou alone knowest, and which is ever dear to thee, see that thou do quickly. Thou killedst the prophets: thou wast ever leading on the Jews to impiety: in former days thou didst procure the death by stoning of those who were sent as ambassadors bearing the word of salvation to Israel: thou sparedst not one of those who were sent forth from God: towards them thou didst show forth thy incredible brutality and the excesses of thy madness. And now I am come following in their steps. To those who are still wandering in error I bring the power to avoid wandering so again for ever: to those that are in darkness I ensure a life within the light of God: and to those who have fallen into thy net, and become a prey to thy cruelty, I bring the power of escape from all thy snares. I am come to break up the sovereignty of the sin that thou hast caused to reign, and to make manifest to every man Who is in His nature the true God. But full well I know thy implacable temper. Whatsoever harm therefore thou art wont to attempt against all who wish to accomplish such works as I have come to do, that do thou even now practise against Me. For thou wilt cause Me no more grief by being swift to attack and very urgent in thy assault, however great will be the pang piercing through Me at first."

I truly believe that these words of the Savior hint at, through somewhat obscure suggestions, the essence of what I have just explained. But let us now go further and examine the reason why He urged that this bold act should be hurried along. The reckless cruelty of these godless sinners who had intentionally plotted in their uncontrolled madness to commit this outrageous crime is terrible beyond all description. He knew what lay ahead of Him: unbearable insults and blasphemies, beatings and spitting, and the final agony of death on the cross—nails and cross, vinegar and gall, and the wounds from the spear. Why then, someone might ask, does He hurry it along and want the devil's plans for His passion to be quickly carried out? The Jews were certainly tools and partners in the crime, but we must attribute the original planning of these wicked deeds, as well as the overall direction of the whole affair toward its most cursed ending, to the devil. Yet however terrible the bold insults the unholy Jews offered to Christ, and however unbearable the excessive impiety of those who crucified Him, He fully knew the ultimate purpose of everything He had to endure, and He foresaw everything that would result from it. For through the power of His precious cross, the devil's rule was destined to fall into eternal ruin; death was to lose its sting, and the power of corruption was to be destroyed; the human race was to be freed from that ancient curse and enabled through our Savior Christ's gracious love to hope for the cancellation of the sentence "You are dust, and to dust you shall return"; all wickedness, in the words of the prophet, was to be silenced, and those everywhere in the world who do not know Him Who alone is God by nature were to be completely abolished, and no longer to condemn those who had been in her power but were justified by faith in Christ; and from then on the gate of paradise was to be expected to open. The world below was to be united with the world above, and the heavens were to be opened, according to Christ's own words; and the hosts of the holy angels were to ascend and descend upon the Son of Man. Tell me then, since such wonderful blessings were now prepared for humanity, and such a glorious hope was brought into being for us through the saving cross, wasn't it natural that He Who thirsted for our salvation, and for this reason was made like us except for sin, should eagerly desire to see the time He so earnestly longed for actually arrive? And wasn't it natural for One Who knew no evil to despise the work of devilish cunning, and to hasten instead to move forward to the eagerly-awaited moment of such a joyful fulfillment?

Verily I for my part imagine that these words of the Saviour imply by somewhat obscure intimations the substance of what I have just said: but pray let us now proceed further to investigate the reason for His urging that the daring deed should be hastened. Terrible indeed beyond all description is the rash cruelty of the godless sinners who had deliberately planned in their ungovernable madness the outrageous crime. Before Him there lay, as He knew, insults and blasphemies intolerable, stripes and spitting, and the final misery of the death on the tree; nails and cross, vinegar and gall, and the spear-wounds. Why then, one may ask, does He hasten it on, and desire that the devil's designs concerning His passion should be brought to a speedy accomplishment? For the Jews were indeed instruments and accomplices in the crime, but it is to the devil that we will attribute the original authorship of the wicked deeds, as well as the supreme direction of the whole matter on to its most accursed conclusion. Still, however terrible may have been the daring insults offered to Christ by the unholy Jews, and however intolerable the overweening impiety of those who crucified Him, He knew most fully the ultimate purpose of all He had to suffer, and foresaw everything that would follow therefrom. For by the effect of His precious cross the sovereignty of the devil was doomed to fall to eternal ruin; death was to be deprived of its sting, and the sway of corruption to be destroyed; the human race was to be freed from that ancient curse, and to be enabled through the gracious love of our Saviour Christ to hope for the annulling of the sentence: Earth thou art, and to earth shalt thou return; all iniquity, in the words of the prophet, was to stop her mouth, and those in all the world that know not Him Who alone is in His nature God were to be utterly brought to nought, and no longer to condemn those that had been in her power but were justified by faith in Christ; and for the time to come the gate of paradise was to be expected to be opened. The world below was to be united with the world above, and the heavens to be opened, according to the saying of Christ; and the bands of the holy angels were to ascend and descend upon the Son of Man. Tell me therefore, seeing that such wondrous blessings were now in store for men, and that so brilliant an expectation was raised into existence for us by the agency of the salutary cross, was it not a matter of course that He Who thirsted for our salvation, and for this cause was made like unto us except in sin, should be eager to see actually present the time for which He longed thus earnestly? And was it not natural for One Who knew no evil to despise the handiwork of devilish ingenuity, and to hasten rather to pass onward to the ardently-desired period of such a joyous consummation?

To Satan then, who did not know that he was fighting against his own existence and was completely unconscious of rushing headlong to ruin by bringing about Christ's death on the Cross, the Saviour spoke the words: That thou doest, do quickly. For this is the language of someone threatening rather than someone encouraging. It is as though some handsome young man in early adulthood, his heart swelling with fresh strength at the sight of an opponent running at full speed to attack him, were to equip his right arm with a sharp battle-axe; and, knowing full well that his enemy will die the moment he reaches him, were then perhaps to exclaim: "That thou doest, do quickly; for you will feel the force of my right arm." And surely this would not be the speech of someone who wants to die, but rather of someone who knows with certainty that he will be victorious and will overcome the one who wishes to harm him. In this spirit our Lord Jesus the Christ urges Satan to hurry more quickly in his course of daring assault upon Him. For the time has come when He will show the offender fallen into weakness and universal contempt, and will present to our view the world freed from the tyrant who in arrogance held it long ago and prevailed against it through cunning deceit, even to the point of turning it away from faith in God. The disciples, however, do not understand the force of this saying, and this seems to be in accordance with the Divine plan, since Christ did not explain its meaning to them. In other places we do find Him teaching them that He would be handed over into the hands of sinners, that He would be crucified and put to death, and would rise again on the third day, but always instructing them by no means to tell this to anyone. For His aim was to prevent the prince of this world from knowing who He was in His very physis, so that He might actually be crucified, and through His crucifixion might destroy death and effectively accomplish salvation for those who believe in Him. Therefore in accordance with His Divine purpose He conceals the deepest meaning of His words, for as God He always knows what is best for man.

To Satan then, who knew not that he was fighting against his own existence, and was utterly unconscious of going headlong to ruin in bringing to its accomplishment Christ's death upon the Cross, the Saviour addressed the words: That thou doest, do quickly. For this is the language of one threatening rather than of one exhorting. It is as though some handsome youth in early manhood, his heart swelling with fresh vigour at the sight of an opponent running at full speed to attack him, were to equip his right arm with a keen battle-axe; and, in full knowledge that his enemy will no sooner reach him than die, were then perchance to exclaim: " That thou doest, do quickly; for thou wilt feel the force of my right arm." And surely this would not be the speech of one who is desirous to die, but rather of one who knows certainly that he will be victorious, and will prevail over him who wishes to harm him. In this spirit our Lord Jesus the Christ urges Satan to speed more quickly on his course of daring assault upon Him. For the time has come when He will exhibit the offender fallen into feebleness and universal contempt, and will present to our view the world liberated from the tyrant who in arrogance held it of old, and prevailed against it by cunning deceit so far as even to turn it away from faith in God. The disciples however understand not the force of the saying, and this (it seems) in accordance with the Divine dispensation, as Christ did not unfold its meaning to them: since in other places indeed we find Him teaching them that He would be delivered into the hands of sinners, and that He would be crucified, and put to death, and would rise again on the third day; but ever charging them by no means to tell this to any man. For His aim was to prevent the prince of this world from knowing who in very nature He was, to the end that He might actually be crucified, and by His crucifixion might destroy death, and effectually accomplish salvation for them that believe on Him. Therefore in accordance with His Divine purpose He conceals the deepest meaning of His words: for as God He ever knows what is best for man.

Some thought, because Judas had the money bag, that Jesus was telling him to buy what they needed for the feast, or to give something to the poor.

29 But some thought, because Judas had the bag, that Jesus said unto him, Buy what things we have need of for the feast; or, that he should give something to the poor.

The disciples failed to understand what Christ's words really meant, so they naturally fell back on their usual assumptions and supposed that Christ was giving them the kind of commands He normally gave. Since the feast was approaching, they thought He was telling the one who had the bag to buy something they needed for it, or at least was probably telling him to carry out the duty Christ always cared about—namely, to give to the poor whatever He could, according to the resources available. For the Lord is gracious and merciful, as it is written. This incident also provides an excellent example for us. I think that those who want to celebrate a feast with pure hearts and in a way that pleases God must not focus only on their own enjoyment, nor should they think only about how they themselves can keep the feast with complete joy. Instead, they must combine their concern for themselves with a spirit of mercy toward others who are in need. Only then, by fulfilling the divine law of mutual love, will we truly celebrate a spiritual feast in honor of the Savior Christ in its fullness. This is why the law given long ago to the Jews concerning the gathering of the manna instructed those who were able to gather it not to do so for themselves alone. It says: Gather ye every man for your companions that are in the tents. If any of their tent-mates was sick, those who were healthy would lend their own strength, as it were, and gather with their own measure enough for the weak as well. The result was that, as Scripture says: He that gathered much had nothing over, and he that gathered little had no lack. By sharing their supplies in this way, the principle of equality was preserved for everyone. Therefore, anyone who does not combine care for the needy with concern for himself dishonors the proper example for holy feasts. The union of these two would truly make a festival perfect.

The disciples failing to understand the force of Christ's words, readily resort to their ideas of what was usual, and suppose that Christ is once more indicating such commands as it was His wont to give. For as the feast was near at hand, they expected He was ordering the one who had the bag to buy something of what was necessary for it, or at least was very probably bidding him discharge that duty of which Christ was ever careful, namely, to give to the needy what He could, according to the resources at His disposal. For the Lord is gracious and merciful, as it is written. And for us also, the example of this occurrence will be found to be most excellent. For I think that those who wish to celebrate a feast in purity of heart and in a manner well-pleasing to God must not regard their own enjoyment alone, nor must they even take thought as to how they themselves alone may keep the feast in all its fullest gladness; but rather they must interweave with their thoughtfulness about themselves the spirit of mercy towards others who are in need. For then, and then only, fulfilling the Divine law of mutual love, shall we in perfection celebrate a truly spiritual feast to the honour of the Saviour Christ. Therefore also the law ordained of old for the Jews concerning the ingathering of the manna, charges those who are able to gather it not to do so for themselves alone: for it says: Gather ye every man for your companions that are in the tents. For if any one of their tent-mates was troubled with sickness, those who were free from that affliction, lending him as it were their own vigour, gathered in with their own measure what was enough for the weak as well; so that, in the words of Scripture: He that gathered much had nothing over, and he that gathered little had no lack. For so it happened, by a sort of mingling of their stores, that the principle of equality was preserved for all. He therefore does dishonour to the example suitable for holy feasts, who does not combine care for the needy with anxiety on his own account. For the union of these would in very truth make a festival perfect.

In haste he hurries away in obedience to Satan's will, and like someone stung and driven to madness he rushes from the house. He sees nothing that can overcome his love of money, and remarkably, we find him gaining no benefit at all from Christ's gift, obviously because of his uncontrollable desire for gaining money. For, completely overpowered by his passion and possessed heart and soul by the father of all wickedness, the wretched man can no longer even see where he is rushing. So with his soul sunk in its own night and darkened by a gloom-bringing swarm of unholy thoughts, he falls headlong into the abyss of Hades as into a trap. And according to the saying in Proverbs, he flees away like a stag struck in the liver with an arrow, or like a dog into chains, and does not know that he runs at the peril of his life. And it seems to me that the inspired Evangelist did not say without purpose that, having received the sop, he immediately went out. For Satan is terribly accustomed to urge on those whom he has once captured, and who have once and for all fallen into his power, to immediately accomplish their evil works. Throwing aside all delay, he compels them even against their will to carry out his pleasure. He fears, perhaps, with his usual bitterness of spirit and continual malice, that in the interval of postponement some change of mind might overtake the man, causing him to repent and form a good resolution, and leading him to lay aside his pleasure in sin as a drunkard might give up drunkenness, and so drag out of his net a victim whom he had thought already caught in its toils. For this reason, I suppose, the offender constantly harasses those who have fallen into his power, urging them to make great haste and speed in doing whatever pleases him. For instance, he compels Judas, immediately after receiving the sop, now holding him in his power, to proceed at once to that unholy deed. He is very probably afraid both of his repentance and of the effective power of Christ's gift, lest this, shining as a light in the man's heart, should persuade him rather to deliberately choose well-doing, or at least give birth to the genuine honest disposition of one who had been finally persuaded against his better judgment even to attempt the betrayal.

In haste he hurries away in obedience to the will of Satan, and like one stung and goaded on to madness he rushes from the house. He sees nothing that can overcome his love of gain, and, marvellous though it is, we shall find him in no way benefited by the gift from Christ, of course because of his irrepressible inclination for getting money. For, completely overpowered by his passion, and possessed heart and soul by the father of all iniquity, the wretched man henceforward cannot even discern whither he is rushing on. So with his soul sunk in a night of its own, and darkened by a gloom-bringing swarm of unholy thoughts, he falls headlong into the abyss of Hades as into a trap; and, according to the saying in Proverbs, he flees away as a stag smitten to the liver with a dart, or like a dog into chains, and knoweth not that he runneth with peril of his life. And it seems to me that the inspired Evangelist did not without a purpose say that, having received the sop, he straightway went out. For Satan is terribly wont to urge on those whom he has once captured, and who have once for all fallen into his power, to straightway accomplish their evil works; and, throwing aside all delay, to compel them even against their will to carry out his pleasure. He fears, perhaps, with his usual bitterness of spirit and continual maliciousness, lest perchance in the interval of postponement some change of mind should overtake the man, inducing him to repent and to form a good resolution, and causing him to lay aside his pleasure in sin as a drunkard might leave off drunkenness; and so drag out of his net a victim whom he had deemed already caught in its toils. For this reason I suppose the offender harasses ever those who have fallen into his power, urging them to make great haste and speed in doing whatever is pleasing to him. For instance, he compels Judas, straightway after receiving the sop, as holding him now in his power, at once to proceed to that unholy deed; being very probably afraid as well of his repentance as of the effective power of Christ's gift, lest this, shining as a light in the heart of the man, should persuade him rather to make a deliberate choice of well-doing, or at any rate should give birth to the genuine honest temper of one who had been at length persuaded against his better feelings even to attempt the betrayal.

We can see that this is always the demon's way of working against us from what happened in the Old Testament types. The Jews were enslaved to Pharaoh while still in Egypt, and being severely oppressed by his orders with exhausting labor in working with clay and making bricks, they were given no time for the service they owed to God. For example, Pharaoh says to the overseers of their work: Let these men's tasks be made heavier, and let them pay no attention to vain words; by "vain words" he meant their eagerness to escape to freedom, their passionate longing for this goal, their complaints about their slavery, and their prayers for the greatest blessings. For he knew that in whatever free time they spent on these things, they would find great comfort. Moving then from the types to the perfect knowledge of the truer meanings, we shall find that Satan is always hurrying those who have once fallen into his snares to carry out their wickedness, and pushing those over whom he has already won complete victory to be the agents of whatever evil deeds please him.

For that this is ever the wont of the demon in working against us we shall also see to be the case from what happened by way of type. The Jews were in subjection to Pharaoh while still in Egypt, and being by his orders sore vexed with laborious tasks in working with clay and making bricks, were allowed no time for the services they owed to God. For instance, Pharaoh says to the overseers of their tasks: Let the tasks of these men be made heavier, and let them not regard vain words; meaning by "vain words" their eagerness to escape to a state of freedom, their ardent passionate longing for this object, their lamentations over their slavery, and prayer for the greatest blessings. For he was not ignorant that in the leisure time which would be spent on these they would find great comfort. Passing then from the types to the perfect knowledge of the truer meanings, we shall find Satan ever hurrying onward to perform their wickedness those who have once fallen within his snares, and urging on those over whom he has already won a complete victory to be the ministers of such evil deeds as please him.

When Judas had gone out, Jesus said, "Now is the Son of Man glorified, and God is glorified in Him; and God shall glorify Him in Himself, and immediately He shall glorify Him."

31, 32 When therefore he was gone out, Jesus saith, Now is the Son of Man glorified, and God is glorified in Him; and God shall glorify Him in Himself, and straightway shall He glorify Him.

The traitor leaves to carry out the devil's plans. And now Christ begins His teaching, showing us in symbolic fashion that the things suited only for true disciples should not be spoken in everyone's hearing. For it is not right to give what is holy to the dogs, as Christ Himself says, nor even to allow pearls to be trampled by the feet of swine. The very same lesson that He had given them earlier in parable form He now tries to teach them at a time that requires its practice and calls for a clearer explanation of it. So then, after the traitor's departure and his quick exit from the house, Christ now, at the appropriate moment, reveals the mysteries to His true disciples, saying: Now is the Son of Man glorified. By this He is pointing to His sufferings as Savior, which are already at hand and will come upon Him after only a brief time. He says, however, that "the Son of Man" is glorified, meaning none other than Himself. He is not implying a division within Himself, as some have thought, for Christ is one only Son both before and after His incarnation, both after He became man like us and before He had become man. But we must now ask what kind of glorification He is specifically referring to, for some might say: Was He not surely glorified before this by the mighty wonders He performed? Surely, when with a single word He rebuked the angry rage of the sea and stopped the violence of the fierce winds, then He was worshiped by those in the boat, and heard them say: Of a truth You are the Son of God. Again, when He had commanded Lazarus at Bethany to return to life, the marvelous deed became widely known, so much so that as He went up to Jerusalem at the time of the feast all the people together with their children came out to meet Him and joined in the wonderful song of praise addressed to Him, saying: Blessed is He who comes in the name of the Lord. Moreover, there was a time when He broke five loaves and two small fish and satisfied the hunger of the multitude who had gathered to Him, numbering five thousand men, besides children and women. And to some the wonder then performed seemed so magnificent that, astonished at the greatness of the achievement, they even sought to proclaim Him king, for the Evangelist himself has testified to this. And there would be no difficulty in extending our argument at length by listing many other deeds in which Christ's glory was manifested no less highly than in those we have just mentioned. How then, after all, does it happen that He who had been glorified long before speaks of Himself as glorified at this particular time? Truly He had been glorified in other ways and had won for Himself most clearly a reputation for possessing Divine authority. Still, the perfect completion of His glory and the fullness of His fame were summed up in the facts of His suffering for the life of the world and opening by His own resurrection the gate through which all may rise. For if we examine as well as we can the real character of the mystery of His work, we shall see that He died not merely for Himself, nor even especially for His own sake, but that it was on behalf of humanity that He suffered and carried out both the suffering itself and the resurrection that followed. For in that He died according to the flesh, He offered up His own life as an equivalent for the life of all, and by rendering perfect satisfaction for all, He fulfilled in Himself to the uttermost the force of that ancient curse. And in that He has risen again from the dead to a life imperishable and unceasing, in Himself He raises the whole of nature. For having died once for all, from then on, as it is written, He dies no more; death no more has dominion over Him. For the death that He died, He died to sin once, but the life that He lives, He lives to God. This also will for Christ's sake be true even in our own case. For we shall rise, no longer subject to death, but endowed with endless life, even though there will be hereafter a great diversity of outcome among those who rise—I mean as regards their glory and the reward which each shall receive according to his works. Christ therefore, after becoming obedient to God the Father even to death, yes, the death of the cross, according to the saying of Paul, was once again highly exalted, receiving the name which is above every name. For He who was believed to be a mere man was glorified very much beyond that by being acknowledged as in very truth really God and the Son of God. He was not promoted to a new dignity in possessing the Divine nature, but rather returned with His flesh to the full enjoyment of that very glory which was equally His before He took flesh. For this reason then we shall reckon that He was now glorified, although there never was a time when He was not Lord of glory. For in Christ we do not find one of His God-befitting attributes appearing as a new thing, but all appear as having naturally belonged to Him as God, even before the time when He is said to have emptied Himself. But still, when the form of a servant had been assumed, since He raised Himself to those conditions again even after He became man, He is understood as being "glorified" and is said to have "received" the exalted name. With Christ therefore in His glorification, God the Father also is greatly glorified. And He is glorified in the Son, not as receiving from His Offspring any addition of glory, for the Divine and ineffable nature never stands in need of any such addition, but because it is made known what kind of Son He is the Father of. For even as it is a pride and a glory to the Son to have such a Being for His Father, likewise also I think it is a pride and a glory even to the Father to have begotten from Himself so glorious a Son. Therefore Christ says this: And God is glorified in Him; and God shall glorify Him in Himself, and straightway shall He glorify Him. For at the same time the Father is glorified on account of the Son, and immediately glorifies the Son in return. For to Both, for the sake of Both, the ascription of glory extends.

The traitor departs to minister to the stratagems of the devil. And now Christ begins His discourse; teaching us thereby, as in a figure, that the things which are fitted only for true disciples are not to be uttered in the hearing of all men. For it is not meet to give that which is holy unto the dogs, as Christ Himself says, nor even to allow pearls to be insulted by the feet of swine. The very same lesson that He had thus given them before in the form of a parable He now endeavours to teach them at a time requiring its practice, and calling for a more distinct explanation of it. So then, after the departure of the traitor and his hasty withdrawal from the house, Christ now, as at the fitting moment, unfolds the mysteries to His true disciples, saying: Now is the Son of Man glorified; and by this He is pointing to His sufferings as Saviour, as being already at the doors, and after but a brief while to come upon Him. He says, however, that " the Son of Man" is glorified, meaning none other than Himself; not implying a separation in Himself, as some have thought, for the Christ is one only Son both before and after His incarnation, as well after He became man like unto us as before He had become man. But we must now inquire what manner of glorification that is to which He now specially alludes; for some perhaps may say: Was He not surely glorified before this, by the mighty wonders which He wrought? Surely, when with a single word He rebuked the angry rage of the sea and checked the violence of the fierce winds, then He was worshipped by those that were in the boat, and heard them say: Of a truth Thou art the Son of God. Again, when He had bidden Lazarus at Bethany return once more to life, the marvellous deed was noised abroad, even so much that as He went up to Jerusalem at the time of the feast all the people together with their babes came forth to meet Him, and joined in the strain of wondrous praise addressed to Him, saying: Blessed is He that cometh in the name of the Lord. Nay, more, there was a time when He brake five loaves and two small fishes, and satisfied therewith the hunger of the multitude who had come together unto Him, amounting to five thousand men, besides babes and women. And to some the wonder then wrought seemed so magnificent that, astonished at the greatness of the achievement, they sought even to proclaim Him king; for this the Evangelist himself has testified to us. And there would be no difficulty in extending our argument at length by enumerating many other deeds wherein Christ's glory was manifested no less highly than in those we have just mentioned. How then, after all, does it happen that He Who had been glorified long before speaks of Himself as glorified at this particular time? Truly He had been glorified in other ways, and had won for Himself most distinctly a reputation for possessing Divine authority: still the perfect consummation of His glory and the fulness of His fame were summed up in the facts of His suffering for the life of the world and opening by His own resurrection the gate through which all may rise. For if we examine as well as we may the real character of the mystery of His work, we shall see that He died, not merely for Himself, nor even especially for His own sake; but that it was on behalf of humanity that He suffered and carried out both the suffering in itself and the resurrection that followed. For in that He died according to the flesh, He offered up His own life as an equivalent for the life of all; and by rendering perfect satisfaction for all, He fulfilled in Himself to the uttermost the force of that ancient curse. And in that He has risen again from the dead to a life imperishable and unceasing, in Himself He raises the whole of nature. For having died once for all, thenceforward, as it is written, He dieth no more; death no more hath dominion over Him. For the death that He died, He died unto sin once: but the life that He liveth, He liveth unto God. This also will for Christ's sake be true even in our own case. For we shall rise, no more subject to death, but endowed with endless life; even though there will be hereafter a great diversity of lot among those that rise—-I mean as regards their glory and the recompence which each shall receive as due to his works. Christ therefore, after becoming obedient to God the Father even unto death, yea, the death of the cross, according to the saying of Paul, was once again highly exalted, receiving the name which is above every name. For He Who was believed to be a mere man was glorified very much beyond that, by being acknowledged as in very truth really God and the Son of God; not being promoted to a new dignity in possessing the Divine nature, but rather returning with His flesh to the full enjoyment of that very glory which was equally His before He took flesh. For this reason then we shall reckon that He was now glorified, although there never was a time when He was not Lord of glory. For in Christ we do not find one of His God-befitting attributes appearing as a new thing, but all appear as having naturally belonged to Him as God, even before the time when He is said to have emptied Himself. But still, when the form of a servant had been assumed, forasmuch as He raised Himself to those conditions again, even after He became man, He is conceived of as being "glorified," and is said to have "received" [the exalted name]. With Christ therefore in His glorification, God the Father also is greatly glorified. And He is glorified in the Son; not as receiving from His Offspring any addition of glory, for of no such addition does the Divine and ineffable nature stand ever in need; but because it is made known of what a Son He is the Father. For even as it is a pride and a glory to the Son to have such a Being for His Father, likewise also methinks it is a pride and a glory even to the Father to have born from Himself so glorious a Son. Therefore Christ says this: And God is glorified in Him; and God shall glorify Him in Himself, and straightway shall He glorify Him: for at the same time the Father is glorified on account of the Son, and straightway glorifies the Son in return. For to Both, for the sake of Both, the ascription of glory extends.

To bring this passage down to our own level and make it useful for instruction, we will add this to what has already been said. If we glorify God in ourselves, we can expect that we will be glorified by Him. For Scripture says, "As I live, says the Lord, them that honor Me I will honor, and they shall not be lightly esteemed." God is glorified by us and in us when we cast away the defilement of sin and adorn our lives with all the beauty of good works. For this is how we live to His glory.

But in order that we may bring down the application of the passage to our own level, and so make it a source of edification to our hearers, we will add this to what has been said. If in ourselves we glorify God, we may expect that we shall be glorified by Him. For, As I live, saith the Lord, them that honour Me I will honour, and they shall not be lightly esteemed. And God is glorified by us and in us, when, casting away the defilement of sin, we adorn our lives in all the beauty of good works. For thus it is that we live to His glory.

He places the disciples in the position of little children and considers them as newborn infants, even though they had progressed to such a high level in virtue and possessed wisdom that is fully granted to few people. By this he shows us very clearly that even someone who is considered very perfect in human eyes is an infant in God's sight, and weak in mental abilities. For what is human understanding compared with the wisdom that created the universe? This is why a Psalmist said to God: I was as a beast before you. And no one who has any perception at all will say that the Psalmist compares himself to a beast because he stayed close to God, for such an idea would be a harsh insult to the Divine nature and would clearly involve a great impropriety. For someone who stays close to a wise man and is always before him (for I suppose I must adapt the words of the Psalm as much as necessary) would never become as a beast. Rather, he would become quick-minded, sharp in understanding, and skilled in judgment. If anyone acknowledges this to be very just and true, wouldn't a person be thought extremely foolish who supposes that someone who holds fast to the wisdom that comes from God Himself will ever become like a beast in senseless folly? Why then does the Psalmist say that even someone who is counted very wise among people will, compared with God's wisdom, appear to be like a beast and be counted among those who have no sense to guide them? It is because human understanding can no more be compared with God's wisdom than the smallest star can compete with the sun's rays, or even the heaviest of stones with the highest of all mountains. Rather, it is as nothing at all in comparison with it. And so it appears that even the perfect man is only like a little child.

He places the disciples in the position of little children and accounts them as new-born babes, although they had advanced to so high a stage in virtue, and were possessed of wisdom such as is fully vouchsafed to few; showing us hereby, and that very plainly, that even he who is accounted very perfect in the eyes of man is an infant in the sight of God, and feeble in mental faculties. For what is the understanding of man in comparison with the wisdom that fashioned the universe? Therefore it is that a Psalmist said to God: I was as a beast before Thee. And no one whatever will say, if he has any perception at all, that the Psalmist compares himself to a beast because of his having cleaved closely unto God; for such an idea would be a bitter disparagement of the Divine nature, and would be seen to involve a great impropriety. For he that cleaves to a wise man and "is" ever "before" him, (for I suppose I must adapt the words of the Psalm so far as is necessary,) would never become "as a beast;" but rather would become ready of mind, and quick of understanding, and skilful in judgment. If therefore any one acknowledged this to be very just and true, would not a person be thought foolish in the extreme who should suppose that one who cleaves fast to the wisdom that comes from God Himself will ever become as a beast in senseless folly? Why then does the Psalmist say that even he who is counted very wise among men will in comparison with the wisdom of God appear to be as a beast, and be reckoned among those who have no sense to guide them? It is because the understanding of man can no more be compared with the wisdom of God than the smallest star can vie with the rays of the sun, or even the heaviest of stones with the highest of all mountains; but rather is as nothing at all in comparison with it. And so it appears that even the perfect man is but as a little child.

Yet Christ said He would be with the disciples a little while, not meaning that He was soon to depart and never return, or to be completely separated from them forever. After all, He is with us (according to His own words) always, even until the end of the world. Rather, He was implying that He would not be with them in the flesh as He had been previously, and that the time of His departure to the Father and His ascension into heaven was now at the door—or rather, already within it. I say it is necessary for all of us, at least those who are right-minded and have their faith well established, to recognize this fact: even though He is absent from us in the flesh now that He has returned from earth to God the Father, He still pervades all things in His divine power and is always present with those who love Him. Surely this is why He also declared: "Truly, truly, I say to you, wherever two or three are gathered together in My name, there am I in the midst of them." For just as while still living among men—yes, while truly on earth with flesh—He filled the heavens and even then was still present with the holy angels and never left the realms above, so now also, while truly in heaven with His own flesh, He fills the earth and is always present with those who know Him. And notice how, although expecting to be removed from earth only in His flesh, since in the power of His divinity He is always with us, He nevertheless speaks of being with us yet a little while, including in this statement His whole and perfect self without any division. This is so that no one should try to sever the one Christ into two Sons, but rather that all should think and believe that the Word begotten of God the Father is one with the temple assumed from the holy virgin—not that they are of the same ousia, but that after their ineffable union, no one can speak of severing them without impiety. For the Christ is, of them both, one.

Yet a little while, however, Christ said He would be with the disciples; not meaning that He was soon to depart so as to return no more, or to be separated from them altogether and entirely, for He is with us (according to His own words) alway, even unto the end of the world; but implying that He would not be with them in the flesh, as He had been yesterday and the day before, and that now there was even at the door, or rather within the door, the time of His departure thence unto the Father, and of His ascension into heaven. And I say that it is necessary for us all, at least those who are right minded and have their faith well established, to realise the fact that even though He is absent from us in the flesh, now that He has returned from earth to God the Father, yet He pervades all things in His Divine power, and is ever present with those who love Him. For surely this is why He also declared: Verily, verily, I say unto you, wherever two or three are gathered together in My Name, there am I in the midst of them. For just as, while still sojourning among men, yea, while verily on earth with flesh, He filled the heavens, and even then was still present with the holy angels, and never left the realms above; so now also, while verily in heaven with His own flesh, He fills the earth, and is ever present with those who know Him. And notice how, although expecting to be removed from earth as regards His flesh alone, since in the power of His Divinity He is ever with us, He nevertheless speaks of being with us yet a little while, including in this statement His whole and perfect Self without any division: lest any should endeavour to sever the One Christ into two Sons, but that all should think and believe that the Word begotten of God the Father is one with the Temple assumed from the holy virgin; not that they are of the same essence, but that after their ineffable union, none can speak of severing them without impiety: for the Christ is, of them both, One.

Christ says His departure will not be without pain for His own disciples—it will be His own departure after all. First, they will waste away with grief because of it and will find the burden of bitterness it produces unbearable. For without question they will thirst again to be with Him and long to live with Him forever, just as the inspired Paul, preferring being with Christ to life itself here, said it was better to depart and be with Christ. Recognizing this and knowing well the hearts of those who love Him, Christ said that His Ascension would not be without grief to His disciples. But there was also, besides this feeling, another just cause that forced the holy disciples to seek to be with Christ. They were destined very soon to be surrounded by terrible dangers and to be exposed on all sides to the uncontrollable madness of the Jews, and even to fall victim to madness from strangers during their mission throughout the whole world, preaching the word of the Savior to those still wandering far off—so much so that they would become familiar with prisons, experience all kinds of insult and violence, and gain no less experience of other tortures. And all this despite their never having experienced any such suffering while they were with Christ. "Then most especially," He says, "you will seek My company, when the many waves of trial break over you." And by this He sought not to bring the disciples to cowardly timidity or to shatter their courage with fear, but rather to brace them up to fresh strength and in a way to teach them to be ready and prepared for the patient endurance of all which they expected would come upon them. For we shall find the Psalmist's song to be anything but meaningless—in fact, to convey very profitable instruction in the words: I was prepared and was not confounded. For the completely unexpected arrival of misfortune tends to throw us into confusion, taking us off guard as it were. But when a trial has been known beforehand and long expected, the greater part of the terror it causes has passed away before it comes, and its power over its victims is not at all complete, since the mind has already rehearsed it and often received its attack in imagination. In the same way, if some wild and savage animal, jumping up from the middle of a thick and dense jungle, rushes at someone who does not see it coming, it tears him limb from limb before he is aware of the attack, having seized him while he was unprepared for battle. But if the beast is seen from far away and its coming expected, it meets an armed enemy and either does him less harm or perhaps even has to depart in helpless weakness. Just so in the case of temptations: that which is completely unexpected will attack us more fiercely and more severely than one which has been anticipated for some time. With kind intent therefore does our Lord Jesus the Christ in saying "You shall seek Me" hint at the evils that will come on the disciples when His presence is removed and the troubles that will arise from their enemies, preparing them by this warning for a renewal of their courage. With kind intent also He adds to these hints the statement that there will for now be an obstacle in the way of their following Him. For as I said to the Jews, He says, even so I say now to you: Where I go you cannot come. For the time had not yet come when the disciples should have accomplished their service on earth and be admitted to the mansions above. For their entrance to those realms was reserved most strictly to its appointed time.

Not altogether without pain to His own disciples will the departure be, He says; it will be the departure of Himself. In the first place they will languish in grief on account of it, and will find the weight of bitterness produced by it to be intolerable. For beyond all question they will thirst once more to be with Him, and long to live with Him for ever; just as also the inspired Paul, preferring the being with Christ to life itself here, said it was better to depart and be with Christ. Perceiving this, and well knowing the hearts of those who love Him, Christ said that His Ascension would not be without grief to His disciples. But there was also, besides this feeling, another just cause that forced the holy disciples to seek to be with Christ. They were destined within a brief while to be compassed about with grievous dangers, and to be exposed on all sides to the ungovernable frenzies of the Jews, and even to fall victims to madness on the part of strangers, while on their mission through the whole world, preaching the word of the Saviour to those that were still wandering afar; so as to become acquainted with prisons, and to have their part in all kinds of insult and outrage, and to gain no less experience of other tortures: and all this in spite of their never having experienced any such suffering while they were with Christ. "Then most especially," He says, " ye shall seek My company, when the manifold waves of trial break over you." And hereby He sought not to bring the disciples to cowardly timidity, or to shatter their courage with fear; but rather to brace them up to fresh vigour, and in a manner to teach them to be ready prepared for the patient endurance of all which they expected would come upon them. For we shall find the Psalmist's song to be anything but meaningless, nay, rather to convey very profitable instruction in the words: I was prepared and was not confounded. For the wholly unexpected arrival of misfortune is wont to throw us into confusion, taking us as it were off our guard: but when a trial has been known beforehand and long expected, the greater part of the terror it occasions has passed away before it comes, and its power over its victims is not at all absolute, as the mind has already rehearsed it and often in imagination received its attack. In the same way, if some wild and savage animal, starting up from the midst of a luxuriant and dense jungle, rushes on one who does not see it coming, it tears him limb from limb before he is conscious of the attack, having seized him while he was unprepared for warfare: whereas if the beast is seen from afar and its coming expected, it meets an armed foe, and either does him less harm, or perchance has even to depart in helpless impotence. Just so in the case of temptations: that which is wholly unexpected will attack us more fiercely and more severely than one which has been anticipated for some time. With kind intent therefore does our Lord Jesus the Christ in saying " Ye shall seek Me" hint at the evils that will come on the disciples when His presence is removed, and the troubles that will arise from their enemies; preparing them by this warning for a renewal of their courage: with kind intent also He adds to these hints the statement that there will for the present be an obstacle in the way of their following Him. For as I said to the Jews, He says, even so I say now unto you: Whither I go ye cannot come. For not yet was the time come when the disciples should have accomplished their service on earth, and be admitted to the mansions above. For their entrance to those realms was reserved most strictly to its appointed season.

We must notice this point again: when Christ spoke to the Jews and gave them this same warning, He said "You shall seek Me, and shall not find Me," but to His disciples He says only "You shall seek Me," appropriately stopping short without the words "and shall not find Me." Why is this? The Jews rightly deserved to be told that they would never find Him, because of their monstrous unbelief and the extreme wickedness of their impiety toward Him. But to those who have genuine affection for Him and have kept their love completely sincere, it would not be fitting to say "You shall not find Me." For He was always with them, and will be with them to the end.

This point however we must notice again, that in speaking to the Jews, while giving to them this same warning, He said: Ye shall seek Me, and shall not find Me; but to His disciples He only says: Ye shall seek Me, fitly breaking off without the words "and shall not find Me." And why so? The Jews will rightly deserve to be told that they should never find Him, on account of their monstrous infidelity and the surpassing baseness of their impiety towards Him: but to those who have a true affection for Him, and have preserved their love in all sincerity, it could not be fitly said: "Ye shall not find Me." For He was ever with them, and will be with them to the end.

The inspired Paul writes well and truly: Therefore if anyone is in Christ, he is a new creature; the old things have passed away; behold all things have become new. For Christ renews us and fashions us again into a newness of life that is unknown to and unexperienced by the rest of humanity, who prefer to regulate their lives by the Law and remain committed to the precepts given by Moses. For the Law makes nothing perfect, as it is written; but it is very clear that the standard of reverence toward God contained in the commands of our Savior is the highest possible. This is why He Himself says to us somewhere: Truly, truly, I say to you, unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will never enter into the kingdom of heaven. We do not wish to oppose the Jewish way of life, and yet unless we decisively surpass the righteousness contained in the Law, I doubt we could ever enter into the kingdom of heaven. We do not mean to claim that the Law as given by Moses was useless and unprofitable; for it has brought us, though imperfectly, a knowledge of good, or at least has served as a tutor for our instruction regarding the nature of the Gospel dispensation. And in presenting to us through hints and types a pattern of true worship, it imprinted on our minds the dim outline of the teaching we learn from Christ. Therefore, Christ Himself also said: For I tell you, every scribe who has been made a disciple to the kingdom of heaven is like a rich man who brings out of his treasure things new and old. For truly it is the highest form of spiritual wealth that a person should be well versed in the words spoken by Moses and have all the good that can be derived from them stored up in his mind, and should have added to this store the beauty of the evangelic teaching, and thus have twofold grounds for boasting, in his knowledge both of the ancient and of the new laws. Therefore our Lord Jesus the Christ, in order to show that His commandment was better than the ancient one and that His preaching of salvation was still foreign to those who regulated their lives by the Law, now that He is about to ascend into heaven, lays down the law of love as a foundation and cornerstone of all that is good, meaning by love not that which was in accordance with, but that which transcended, the Mosaic Law. Therefore He says: A new commandment I give to you, that you love one another. "But tell me now," someone may say, "why has He called this commandment new, when He had said to former generations through the voice of Moses: You shall love the Lord your God with all your heart and with all your mind, and your neighbor as yourself? For see, while setting love to God in its fitting place, at the forefront of and in preeminence to all other affections, He has introduced in the very next place our mutual love, and has joined with our love to God love for each other, implying that love to God could not rightly exist in any other way, except it were accompanied by the love that is due to our neighbor. For we all are brothers to one another. For instance, the very wise John, most excellent both in knowledge and in teaching, says: He who loves his brother loves God. How then does a new commandment come through Christ, when the very same had been declared by the ancient laws?" But notice, I ask you, the qualifying clause; look at the illustration used. He does more than say: A new commandment I give to you, that you love one another; He clearly indicates the novelty involved in His command and the extent by which the love that He commands surpasses that old idea of mutual love, by immediately adding the words: Even as I have loved you, that you also love one another.

Well and truly writes the inspired Paul: Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold all things are become new. For Christ does renew us, and fashions us again to a newness of life which is unknown to and untravelled by the rest of mankind, who love to regulate their lives by the Law, and remain constant to the precepts given by Moses. For the Law makes nothing perfect, as it is written; but it is very evident that the standard of reverence towards God involved in the commands of our Saviour is the highest possible. For this is why He Himself somewhere says to us: Verily, verily, I say unto you, Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. We do not wish to struggle against the manner of life of the Jews, and yet except we outstrip very decisively the righteousness contained in the Law, I doubt if we should ever enter into the kingdom of heaven. And we do not mean to assert that the Law as given by Moses was useless and unprofitable: for it has brought to us, albeit imperfectly, a knowledge of good, or at any rate has been found to be a tutor for our instruction as to the nature of the Gospel dispensation. And in bringing before us by hints and types a pattern of the true worship, it imprinted on our minds the dim outline of the teaching we learn from Christ. Hence, surely Christ Himself also said: For I say unto you, that every scribe who hath been made a disciple to the kingdom of heaven is like unto a rich man, which bringeth forth out of his treasure things new and old. For in very truth it is the highest form of spiritual wealth, that a man should be well versed in the words spoken by Moses, and have all the good that can be derived from them treasured up in his mind, and besides should have added to this store the beauty of the evangelic teaching, and so have twofold ground for boasting, in his knowledge as well of the ancient as of the new laws. Therefore our Lord Jesus the Christ, by way of shewing that His commandment was better than the ancient one, and that His preaching of salvation was as yet foreign to those who regulated their lives by the Law, now that He is about to ascend into heaven, lays down the law of love as a foundation and corner-stone of all that is good, meaning by love not that which was in accordance with, but that which transcended, the Mosaic Law. Therefore He says: A new commandment I give unto you, that ye love one another. "But tell me now,' some one may say, "why He has called this commandment new, when He had said to former generations by the voice of Moses: Thou shalt love the Lord thy God with all thy heart and with all thy mind, and thy neighbour as thyself. For see, while setting love to God in its fitting place, in the forefront of and in preeminence to all other affections, He has there introduced in the very next place our mutual love, and has joined with our love to God love to each other, implying that in no other way would love to God rightly exist, except it were accompanied by the love which is due to our neighbour. For we all are brethren one of another. For instance, the very wise John, most excellent alike in knowledge and in teaching, says: He that loveth his brother loveth God. How then cometh a new commandment by Christ, although the very same had been declared by the ancient laws?" But notice, I pray you, the justifying clause; look at the illustration used. He does more than say: A new commandment give I unto you, that ye love one another; He plainly signifies the novelty involved in His command, and the extent by which the love that He enjoins surpasses that old idea of mutual love, by straightway adding the words: Even as I have loved you, that ye also love one another.

We must therefore examine how Christ loved us in order to clearly understand the full meaning of the words used. Then we will easily perceive the novel character and changed nature of the commandment now given. We know that, being in the form of God, He did not consider equality with God something to be grasped, but emptied Himself, taking the form of a servant, being made in the likeness of men. And being found in appearance as a man, He humbled Himself, becoming obedient even to death, yes, the death of the cross. And again: though He was rich, yet He became poor, as Paul testifies to us elsewhere. Do you see the novelty of His love toward us? For while the Law commanded the necessity of loving our brothers as ourselves, our Lord Jesus Christ on the other hand loved us far more than He loved Himself. Otherwise He would never have descended to our humiliation from His original exaltation in the form of God and in equality with God the Father, nor would He have undergone for our sake the extreme bitterness of His death in the flesh, nor have submitted to beatings from the Jews, to shame, to mockery, and all His other sufferings—to speak briefly, so as not to extend our argument to endless length by listing everything in detail. No, He would never have become poor from being rich if He had not loved us very much more than Himself. Marvelous then indeed was the extent of His love. So also He would have us be minded, keeping our love for our brothers as superior to all other motives, such as reputation or riches, not hesitating to descend if necessary even to death in the flesh, so that we may secure the salvation of our neighbor. And this is exactly what the blessed disciples of our Savior have done, as also have those who followed in their footsteps, reckoning the salvation of others superior to their own life, enduring toil of all kinds, and suffering the worst of evils, that they might save the souls of those who were perishing. For instance, Paul says in one place: I die daily; and in another again: Who is weak, and I am not weak? Who is made to stumble, and I do not burn? Thus the Savior urges us to practice always the love that transcends the Law as the root of all true and perfect devotion to God, well knowing that in this way, assuredly, and not otherwise, we shall be most highly approved in the sight of God, and by tracing out the divine beauty of the love He implanted in us we shall attain to the enjoyment of great and perfect blessings.

We must investigate therefore the question how the Christ loved us, in order to understand clearly the full force of the words used. For then we shall indeed perceive, and that very easily, the novel character and the changed nature of the commandment now given. We know that, being in the form of God, He counted it not a prize to be on an equality 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, becoming obedient even unto death, yea, the death of the cross. And again: though He was rich, yet He became poor, as Paul elsewhere testifies to us. Dost thou see the novelty of His love towards us? For whereas the Law enjoined the necessity of loving our brethren as ourselves, our Lord Jesus the Christ on the other hand loved us far more than He loved Himself, Else He would never have descended to our humiliation from His original exaltation in the form of God and on an equality with God the Father, nor would He have undergone for our sakes the exceeding bitterness of His death in the flesh, nor have submitted to buffetings from the Jews, to shame, to derision, and all His other sufferings: speaking briefly, so as not to protract our argument to endless length by enumerating everything in detail. Nay, He would never have become poor from being rich, if He had not loved us very exceedingly more than Himself. Marvellous then indeed was the extent of His love. So also He would have us be minded, keeping ever our love to our brethren as superior to all other motives, such as reputation or riches; not hesitating to descend if need be even to death in the flesh, so that we may secure the salvation of our neighbour. And this is exactly what the blessed disciples of our Saviour have done, as also have those that followed in their train; reckoning the salvation of others superior to their own life, enduring toil of all kinds, and suffering the extremest of evils, that so they might sa\e the souls of those that were perishing. For instance, Paul in one place saith: I die daily; and in another again: Who is weak, and I am not weak? Who is made to stumble, and I burn not? Thus the Saviour urges us to practise ever the love that transcends the Law as the root of all true and perfect devotion to God; well knowing that so, assuredly, and not otherwise, we shall be most highly approved in the sight of God, and by tracing out the Divine beauty of the love by Him implanted in us we shall attain to the enjoyment of great and perfect blessings.

You will place upon yourselves, He says, an irresistible and unquestionable mark that you have been My disciples, if you hasten to follow the path marked out by My own conduct, at least as far as your nature and the limit of human powers will allow; so as to keep the bond of mutual love firmly in place, and to be united to one another in full sympathy, at least in terms of mutual love and the incomparable glory of affection: for this is what will stamp on us most precisely the true character of our Master. "But," someone will object, perhaps meeting us with this question: "How is it that love alone is the distinguishing sign of discipleship to Christ, when in Him appeared the perfect display of all possible virtues: not shown merely in kindness to others, nor again as the result of much labor and struggle, as would be the case in a man; but as the natural and essential attributes of His real self? For to the Divine Nature there belong as its special and unique attributes things which go beyond all wonder."

You will set upon yourselves, He says, an irresistible and unquestionable mark of your having been My disciples, if you hasten to follow in the track marked out by My own conduct, at least as far as your nature and the limit of human powers will permit; so as to have ever the bond of mutual love firmly drawn, and to be united one to the other in full sympathy, at least to the extent of mutual love and the incomparable glory of affectionateness: for this it is that will stamp on us most exactly the true character of our Master. "Nay, but," some one will object, meeting us perchance with this question: "How comes it that love alone is the characteristic token of discipleship to Christ, whereas in Him there appeared the perfect display of all possible virtues: not exhibited merely in kindness to others, nor again as the outcome of much labour and struggling, as would be the case in a man; but as the natural and essential attributes of His real self? For to the Divine Nature there belong as its special and peculiar attributes things which transcend all wonder."

I'll admit you're quite right to add that last remark. The distinctive and special qualities of the Supreme Essence are its natural fruits. But if we look into this carefully, we can see that every kind of virtue is necessarily included in perfect love, and that everything we can rightly consider truly good seems to have both its source and its goal in love. That's why the Law sets down as the most important commandment of all: to love the Lord God with all your soul, heart, and mind. Second only to this comes the closely related sister commandment to love your neighbor, which completes the whole Law. Similarly, the inspired Paul summarizes all the commandments in this one, writing in a letter: For this—you shall not commit adultery, you shall not kill, you shall not swear falsely, and if there is any other commandment—it is summed up in this word: you shall love your neighbor as yourself. Love, therefore, is the fulfillment of the Law. And that love creates within itself every kind of virtue within its proper bounds, and embraces everything that is truly good, Paul himself again confirms, exclaiming: Love does not boast, is not puffed up, does not behave unseemly, does not seek its own—and similar statements, for it would take too long to tell the full extent of love. I especially say that it's most fitting and right for those who have devoted themselves to a life of love to make themselves known to everyone as having become Christ's disciples by making the crown of love their chief glory and by carrying their mutual affection as a sign and seal of their discipleship. I'll explain why in a few words. If an ordinary man were practicing the craft of metalworking or weaving, wouldn't it be obvious that he'd been a student of a metalworker or weaver? And what about someone who shows skill in carpentry? Wouldn't he tell you that the reason he can succeed in his craft is that while learning he had a carpenter as his teacher? On the same grounds, I believe that those who fully display in themselves the power of divine love will quickly make it known to the world that they've been disciples of Love, or of Christ who is completely filled with love. For He loved the world so much that He laid down even His life for it and endured the violence of Jewish attacks. And He Himself testifies to this in His words to the disciples: Greater love has no one than this, that a man lay down his life for his friends. For since God is love, according to John's saying, He, being the Son of Love—that is, of Him who is by nature the only and true God—has Himself also been shown to us as love. He doesn't base His claim to this title on elaborate arguments and boastful words, but through deeds and actual facts proves Himself to be the Fruit of His Father's Essence. We will certainly not suppose that the Essence exalted far above all others can receive additional good; nor will we admit that possessing any good quality is for It an acquired attribute, as it is with us; nor again that it's what we call a merely accidental quality, such as might belong to an ordinary person—for example, like a man's knowledge of some science. Man is not himself knowledge, but rather receives knowledge. But we affirm that the Divine Ineffable Nature is by special right in Itself the sum of all that is good, whatever we may believe this to be; and is like a fountain containing within itself every kind of virtue and pouring it forth in an inexhaustible stream. Therefore, He who is the Fruit of Love will Himself also quite reasonably be Love. And being Himself like the Father whose Son He is, He will be shown forth in our lives chiefly by the mark of love, always engraving on the hearts of good people, as a clear sign of their close relationship to Himself, an ardent devotion to the grace of mutual affection. Besides, according to Paul's saying, Christ is our peace: for in Him all things were united, the world below to the world above. And through Him we were reconciled to God the Father, though we had in former times deliberately wandered far from Him in our evil ways. And we who had previously been divided into two peoples, Gentiles and Israelites, were created in Him into one new man, for the middle wall of partition has been broken down and the power of enmity abolished, the Law being silenced by the ordinances of the Gospel. If this is so, how could those who have no peace in their mutual relations be known as disciples of peace? For what else would the breaking of love involve except stirring up war, completely overthrowing peace, and introducing every kind of discord? For just as all the blessings of peace are safely secured to us by an unbroken bond of love, so in the same way, when our love is interrupted, the evil that arises from war finds a way to creep in insidiously. And what follows? Insults arise, and conflicts, and jealousies, and angers, and wraths, and gossip, and slander, and envyings, and every form of wickedness.

In very truth, my good sir, we will admit that you acted most rightly in adding this last remark. For the peculiar and especial attributes of the Supreme Essence are the natural fruits of Itself. But it is quite possible to perceive, by looking into the matter, that every species of virtue is necessarily comprehended in perfect love, and that everything which can rightly be looked upon as really and truly good seems to have its principle and aim comprised in love. For this reason, surely, the Law lays it down as a commandment preeminent above all, to love the Lord God with all the soul, and with all the heart, and with all the mind; and, second only to this, there is joined to it in close proximity the sister commandment, to love one's neighbour, which completes the whole Law. So again, the inspired Paul, summarizing all the commandments in this one, writes in an epistle: For this, Thou, shalt not commit adultery, Thou shalt not kill, Thou shalt not swear falsely, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbour as thyself. Love, therefore, is the fulfilment of the Law. And that love has created for itself a fashion of every kind of virtue within its own proper limits, and as it were embraces within its arms all that is really good, the very wise Paul himself again shall testify, exclaiming: Love vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not its own, and similar expressions —- for it would be a long task to tell the full extent of love. Most especially then do I say that it is most befitting and right for those who have given themselves up to a life of love that they should make themselves known to all men as having become Christ's disciples, by making the crown of love their chief glory, and by bearing about with them their mutual affection as a sign and seal of their discipleship. And the reason for this I will specify in a few words. Supposing that any ordinary man were practising the art of working in brass or of weaving, would he not appear very evidently to have been a pupil of a brassworker or of a weaver? And what of the man who shows some experience in carpentry? Would he not tell you that the reason why he can succeed in the works of his art is that, while gaining his experience, he had a carpenter as his guide? On just the same grounds I believe that they who display in themselves fully developed the power of Divine love, will speedily make known to the world that they have been disciples of Love, or of Christ Who is filled to the uttermost with love. For He so loved the world as to lay down even His life for it, and to endure the fierceness of Jewish outrages: and He shall Himself testify to this in His words to the disciples: Greater love hath no man than this, that a man lay down his life for his friends. For seeing that God is love, according to the saying of John, He, being the Son of Love, i.e. of Him Who is by nature the only and true God, has Himself also been shown forth to us as love; not resting His claim to the title on elaboration of arguments and grandiloquence of boastful words, but by deeds and positive facts proving Himself to be the Fruit of His Father's Essence. For by no means will we suppose that the Essence which is exalted far above all others is capable of receiving additional good; nor yet will we admit that the possession of any good quality is for It an acquired attribute, as with us; nor again that it is what we term a merely accidental quality, such as may pertain to an ordinary person, similar for example to the knowledge of any science which a man may possess: for man is not in himself knowledge, but is rather a recipient of knowledge; whereas we affirm that the Divine Ineffable Nature is by special right in Itself the sum of all that is good, whatsoever we may believe this to be; and is, as it were, a fountain-head containing within itself every kind of virtue, and pouring it forth in an inexhaustible stream. Most reasonably, therefore, will He, Who is the Fruit of Love, Himself also be Love; and being Himself like to the Father Whose Son He is, He will be shown forth in our lives most chiefly by the token of love, ever engraving on the hearts of good men, as an evident characteristic of their close relationship to Himself, an ardent clinging to the grace of mutual affection. Besides, according to the saying of Paul, Christ is our peace: for in Him all things were united, the world below to the world above; and by His means we were reconciled to God the Father, though we had in old times deliberately wandered far away from Him in our evil courses; and we who had formerly been divided into two peoples, Gentiles and Israelites, were created in Him into one new man, for the middle wall of partition has been broken down, and the power of the enmity abolished, the Law being put to silence by the ordinances of the Gospel. If this be so, how could those who had no peace in their mutual relations be known as disciples of [Him Who is] peace? For what else would be involved in the severance of love than a stirring up of war, and an utter overthrow of peace, and an introduction of every kind of discord? For just as by an unbroken bond of love all the blessings of peace are safely secured to us, so in the same way by the interruption of our love the evil that arises from war finds a way to insidiously enter. And what follows thereupon? Insults arise, and strifes, and jealousies, and angers, and wraths, and whisperings, and back-bitings, and envyings, and every form of baseness.

Seeing that every virtue is summed up and fulfilled in the form and habit of love, let no one among us think highly of himself for fasting, or prostrations on the ground, or any other ascetic practices, unless he faithfully preserves in complete fullness his love for his brothers. Otherwise he is carried far off course in the race, like the most unskilled charioteers, and wanders off his path like a pilot who, with the ship's rudder in his hand, ignorantly misses the destination that lies directly in front of him. This is why Paul, who spoke with complete boldness—"If you seek a proof of Christ that speaks in me"—did not glory simply in the fact that he was hastening forward, but in the fact that he was moving in the right direction, onward toward the goal. For to boast proudly in bodily labors while falling short all the while of the more important and essential qualities is surely to fail in hastening toward our goal. And he knew so well that love is like a cornerstone at the foundation of every virtue that he most justly says, in eager contention on its behalf: "And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profits me nothing. If I speak with the tongues of men and of angels, but have not love, I am become sounding brass or a clanging cymbal." And so it appears that it is the special glory of love to be in us a figure and characteristic token of belonging to the Savior Christ.

Seeing therefore that every virtue is summed up and fulfilled in the form and habit of love, let no one among us think highly of himself for fastings, or prostrations on the ground, or any other ascetic practices, unless he be faithful to preserve in all fulness his love for his brethren. For else he is carried away very wide of the turning-post in the race, like the more unskilled of the charioteers; and wanders out of his course like a pilot who, with the ship's rudder in his hand, ignorantly misses the goal that lies directly in front of his course. Wherefore also, he who said in all boldness: If ye seek a proof of Christ that speaketh in me, I mean of course the inspired Paul, gloried not simply in the fact of his hastening onwards, but in the fact of his moving in the right direction, onward towards the goal: for to glory boastfully in bodily labours, while falling short all the while of the more important and essential qualities, this surely is to fail in hastening onwards towards our goal. And he knew so well that love is as it were a corner-stone at the foundation of every virtue, that he most justly says, in eager contention on its behalf: And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing: if I speak with the tongues of men and of angels, but have not love, I am become sounding brass or a clanging cymbal. And so it appears that it is the special glory of love to be in us a figure and characteristic token of belonging to the Saviour Christ.

Peter, with his usual curiosity, is eager to learn more and concerns himself with the meaning of Christ's words. He does not yet (as seems likely) understand the real meaning of what has been said, yet he feels with all the intensity of his passionate zeal that it is his duty to follow Christ. In this matter the behavior of the disciples is most admirable. For certainly no one would suggest that only the chief disciple was ignorant while the others fully understood the matter, and that this was why he asked the question. I would rather say that they granted him, as chief among them, the privilege of speaking first and of taking the lead in bold inquiry. For speaking directly to their Master was no light and easy matter, even for those who were considered to be important. Peter's conduct is no less admirable, since he is not troubled by any fear of appearing slow in understanding those matters of which he was ignorant, but eagerly seeks enlightenment, believing that the benefit he will gain from satisfying his desire for knowledge will be more valuable than an inappropriate sense of shame. In this too he is an example to those who come after him. For we should never, I think, ignore the words of our teachers, even if they may not be very clear, simply for the sake of appearing to be intelligent people who are very quick to understand. Rather, we should investigate the meaning and search it out carefully in the teaching first given to us for our benefit. For the knowledge of what is useful is far nobler than an empty appearance of wisdom, and it is far better to learn something truly than merely to seem to know all about it.

Peter again with his usual curiosity is anxious to learn more, and busies himself about the significance of Christ's words, not yet (as seems probable) comprehending the real meaning of what had been said, yet feeling with all the force of his fiery zeal that it was his duty to follow Christ. And in this matter most admirable is the behaviour of the disciples. For certainly no one would allow that it was only the chief disciple who was in ignorance while the others fully understood the matter, and that this was why he asked the question. I should rather say that they yielded to him, as chief among them, the privilege of speaking first, and of taking the initiative in courageous inquiry. For the speaking into the ears of their Master was no light and easy matter, even for those who were reputed to be somewhat. And the conduct of Peter is no less admirable, who is harassed by no fear of being thought sluggish in the comprehension of those matters of which he was ignorant, but zealously seeks for enlightenment, considering that the profit he will derive from gratifying his love of knowledge will be of more value than an unseasonable sense of shame: and so in this also he is a pattern to those that live after him. For we ought never, I think, to pass over the words of our teachers, even though they may not be so very distinct, merely for the sake of seeming to be shrewd people and very quick in intelligence; but rather to investigate the meaning and search it out wisely, in the teaching at first delivered to us for our profit. For the knowledge of what is useful is far nobler than a vain semblance of wisdom, and far better is it to learn a thing in reality than merely to seem to know all about it.

Knowing well that the sorrow caused to His disciples would be severe and unbearable if He stated plainly that He was about to enter heaven and leave them on earth deprived of His presence—though as God He would always be with them—He uses a manner of speaking wisely suited to their present state of mind, and gently holds back from fully revealing what He had in mind. And so, seeing them in ignorance, He allows them to remain that way. For wise people are accustomed sometimes to soften with carefully chosen words things that seem likely to cause pain. For although, in returning to the heavens above, He was especially presenting Himself to God the Father as the firstfruits of humanity, and although what was being done was to secure the benefit of all mankind—for He consecrated for us a new way that the human race had never known before—nevertheless, to the holy disciples, in their earnest desire always to be with Him, it seemed unbearable that they should be separated from Christ, even though He was always with them in the power and working of the Spirit. Finding therefore the blessed Peter ignorant of the meaning of the words used, Christ leaves him, along with the other disciples, in that condition, not immediately explaining fully the exact meaning of what He had said, but waiting in His kindness until He should have finished the teaching that would be able to strengthen them to bear it. This we shall see Him doing in the words that soon follow, for He says to them: It is expedient for you that I go away, for if I do not go away, the Comforter will not come to you. However, as God, He hastens to promise the disciple who wants to do so that he will follow Him earnestly and be with Him in complete reality, with no one to hinder his zeal, saying: Where I go you cannot follow Me now, but you will follow afterward. And this saying carries a double meaning, one part of which is very clear and obvious, while the other is somewhat less distinct and wrapped in mystery. For He means to say that Peter could not possibly follow Him now in His passage to the world above and in His return to heaven, yet that he would follow Him later—namely, when the honor and glory that the saints are always hoping for is given to them by Christ, when they come to the city in the heavens to reign with Him forever. But the words also contain another meaning, the nature of which I will explain. The disciples had not yet been clothed with the power from on high, nor had they received the strength that was to invigorate them and shape their human dispositions toward courage—I mean the gift of the Holy Spirit—and so they were not able to wrestle with death and engage in a struggle with terrors so hard to face. And surely on another ground, since it was fitting for Christ alone, and reserved especially for Him, to be able to shatter the power of death, it was unlikely that others should appear engaged in this work before Him. For to be freed from the fear of death could surely mean nothing else than to despise death as being powerless to harm us at all. Therefore, in our view at least, even the blessed prophets used to dread the approach of death when it had not yet been rendered powerless by the Resurrection of Christ. And it was from a right understanding of this that Paul said that the Word, who was from God the Father and in God, laid hold of the seed of Abraham, so that through the death of His holy Flesh He might bring death to nothing and might deliver all those who through fear of death were all their lifetime subject to bondage. For the saving Passion of Christ is the first means that ever brought release from death, and the Resurrection of Christ has become for the saints the beginning of their courage in meeting it. Since therefore our natural life had failed as yet to crush the power of death and had not even destroyed the terror that it casts over our souls, the disciples were still somewhat weak in the presence of dangers. Therefore the Lord graciously hints that Peter would be crucified when the time had come, and thereby would follow the footsteps of His Master; and in the words: Where I go you cannot follow Me now, but you will follow afterward, He obscurely implies that now his mind is not firmly enough prepared for so severe a trial. For if it is not the death of Peter to which Christ darkly alludes in these words, why is it that, although admittedly all the other holy apostles have before them the promise that they will continually be with Christ and follow Him at the time of the resurrection, when a spotless life is secured to them amid all the blessings they hope for, He nevertheless here applies the force of His words individually to Peter alone? No, it is abundantly evident that in special reference to Peter He dimly foreshadows what will happen to him in the future. In illustration of this He has explained the matter more clearly in another place, where He says: When you were young, you dressed yourself and walked where you wished, but when you are old, you will stretch forth your hands, and others will dress you and carry you where you do not wish. Now this He spoke, adds the Evangelist, signifying by what manner of death he should glorify God. For even though suffering for Christ's sake is a delightful thing for the saints, yet the danger is not wished for by them; but still it must be endured when it is necessarily brought upon them. Therefore He also bids us pray that we fall not into temptation.

Well knowing that the grief caused to His disciples would be heavy and intolerable if He said plainly that He was about to enter into heaven and to leave them on earth bereaved of His presence, though He would ever be with them as God, He employs a style of speech wisely adapted to their present feelings, and gently refrains from giving full information of what was in His mind. And thus, seeing them in ignorance, He suffers them so to continue. For the wise are accustomed occasionally to overshadow with weightier words things that seem likely to cause pain. For although, in returning on His way to the heavens above, He was most especially presenting Himself to God the Father as the firstfruits of humanity, and although what was being done was to secure the advantage of all mankind: for He consecrated for us a new way of which the human race knew nothing before: nevertheless, to the holy disciples, in their earnest longing ever to be with Him, it seemed unendurable that they should be separated from Christ, although He was ever with them in the power and co-operation of the Spirit. Finding therefore the blessed Peter ignorant of the force of the words used, Christ leaves him, as well as the other disciples, in that condition, not at once explaining fully the exact import of what He had said, but waiting in His kindness until He should have finished the teaching that would be able to strengthen them to bear it. This indeed we shall perceive Him doing in the words that soon follow; for He says to them: It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you. He hastens however, as God, to promise the disciple who desires so to do, that he shall follow Him earnestly, and be with Him in all reality, with none to check his zeal; saying: Whither I go thou canst not follow Me now, but thou shalt follow afterwards. And the saying is pregnant with a twofold signification, one part of which is very evident and obvious, while the other is rather more indistinct and wrapped in mystery. For He means to say that Peter could not possibly follow Him now in His passage to the world above and in His return to heaven, yet that he would follow Him hereafter; namely, when the honour and glory for which the saints are ever hoping is conferred upon them by Christ, when they come to the city in the heavens to reign with Him for ever. But the words also contain another meaning, the nature of which I will explain. The disciples had not yet been clothed with the power from on high, neither had they received the strength that was to invigorate them and mould to courage their human dispositions, I mean the gift of the Holy Ghost; and so they were not able to wrestle with death and engage in a conflict with terrors so hard to face. And surely on another ground, since it was fitting for Christ alone, and reserved specially for Him to be able to shatter the power of death, it was unlikely that others should appear engaged in this work before Him. For to be freed from the fear of death could surely mean nothing else than to despise death as being powerless at all to harm us. Wherefore, in our view at least, even the blessed prophets used to dread the approach of death when it had not yet been rendered powerless by the Resurrection of Christ. And it was from a right understanding of this that Paul said that the Word, Who was from God the Father and in God, laid hold of the seed of Abraham, that through the death of His holy Flesh, He might bring death to nought, and might deliver all them who through fear of death were all their lifetime subject to bondage. For the saving Passion of Christ is the first means that ever brought release from death, and the Resurrection of Christ has become to the saints the beginning of their good courage in meeting it. As therefore our natural life had failed as yet to crush the power of death, and had not even destroyed the terror that it casts over our souls, the disciples were still somewhat feeble in the presence of dangers. Therefore the Lord graciously intimates that Peter should be crucified when the time had come, and thereby should follow the footsteps of His Master: and in the words: Whither I go, thou canst not follow Me now, but thou shalt follow afterwards, He obscurely implies that now his mind is not firmly enough prepared for so severe a trial. For if it is not the death of Peter to which Christ darkly alludes in these words, why is it that, although admittedly all the other holy apostles have before them the promise that they shall continually be with Christ and follow Him, at the time of the resurrection, when a spotless life is secured to them amid all the blessings for which they hope, nevertheless He here applies the force of His words individually to Peter alone? Nay, it is abundantly evident that in special reference to Peter He dimly shadows forth what will happen to him in after time. In illustration of this He has explained the matter more distinctly in another place, where He says: When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and others shall gird thee, and carry thee whither thou wouldest not. Now this He spake, adds the Evangelist, signifying by what manner of death he should glorify God. For even though suffering for Christ's sake is a thing delightful for the saints, yet the danger is not wished for by them: but still it must be endured when of necessity it is brought upon them. Therefore also He bids us pray that we fall not into temptation.

What is there, he means, that prevents or can keep him back from following his Master, now that his deliberate purpose is to die for Christ's sake, considering this his proudest boast? For the greatest of all danger, and the most extreme violence of the relentless hostility of persecutors, have no power beyond the realm of the flesh; for death deals only with the flesh. And someone who is ready and fully prepared even for this extreme would not easily be hindered from his purpose, or give up his firm conviction about the duty of following to the end. Peter's zeal was most passionate, and the scope of his promise excessive; yet one might see that the power present in him was not insignificant, or rather the outcome of the events themselves would convince one of this. One point however must be considered. Our Savior Christ, speaking now in one way and now in another about His ascension into heaven, says that Peter will not follow Him now, but will follow Him later; namely, as soon as his apostolic ministry is completed, and when the proper time has come to summon the bodies of the saints to the city above. Peter himself, however, insists that he is now ready even to risk his life, going as it were by a different route, and not arriving directly at the meaning of the words. And I think his language must imply this: failing as yet to grasp the exact meaning of what Christ has spoken, he believes that the Lord perhaps intends to travel to some of the more remote villages in Judaea, or even to visit foreign peoples, who will, after listening carefully, so violently reject the words He will likely speak that the bold plots of the Pharisees will seem weak compared with the wicked schemes of the other Jews, and the madness inherent in them will be shown to be of the very mildest sort. For this reason he declares that he will allow nothing to interfere with his following Christ: he does not absolutely promise to die, but says that if the need should arise he will not shrink from death. Now there is a passage exactly similar to this in the earlier part of this book, and I will proceed to tell you where it occurs.

What is there, he means, that prevents or that can keep him back from following His Master, now that his deliberate aim is to die for Christ's sake, reckoning this as his proudest boast? For the utmost of all danger, and the extremest violence of the implacable enmity of persecutors, have no effect beyond the range of the flesh; for with the flesh alone has death to deal: and he that is ready and fully prepared even for this extreme, would not easily be hindered from his purpose, or give up his intense conviction as to the duty of following to the end. The zeal of Peter was most ardent, and the extent of his promise excessive; yet one might see that the power latent in him was not inconsiderable, or rather the issue of the events themselves would convince one of this. One point however must be considered. Our Saviour Christ, speaking now in one way and now in another of His ascension into heaven, says that Peter will not follow Him now, but will follow Him hereafter; as soon, namely, as his apostolate is fulfilled, and when the fit season has come to summon the bodies of the saints to the city above: whereas Peter himself protests that he is now ready even to risk his life, going as it were by a different way, and not coming by a direct course to the meaning of the words. And I think his language must imply this: failing as yet to attach to what has been spoken by Christ its exact signification, he believes that the Lord intends possibly to pass over to some of the wilder villages in Judaea, or even to visit foreign peoples, who will, after carefully listening, so violently dissent from the words which He will be likely to speak, that the daring plots of the Pharisees will seem feeble compared with the base designs of the other Jews, and the madness inherent in them will be shown to be of the very mildest type. For this reason he declares that he will suffer nothing to interfere with his following Christ: he does not absolutely promise to die, but says that if the need should arise he will not shrink from death. Now there is a passage exactly similar to this in the previous part of this book, and I will proceed to tell you where it occurs.

At one time Christ was staying among the Galileans to avoid the fury of the Jews, their uncontrollable temper, and their unbridled insolence in speech, and His marvelous deeds stirred great wonder in those regions. But when the brother of Mary and Martha had died—I mean, of course, Lazarus—He as God knew of it and immediately said to His disciples: Our friend Lazarus has fallen asleep, but I go to wake him out of sleep. At this the disciples lovingly replied: The Jews were just now trying to stone You; and are You going there again? And when Christ was about to leave and urgently told them that He must certainly return to the country of the Jews, Thomas, who is called Didymus, said to his fellow disciples, Let us also go, that we may die with Him. I believe that Peter's purpose in speaking is filled with some similar idea. For he thinks, perhaps, as I just said, that Jesus is about to leave to preach somewhere else among people who will put Him in danger. Therefore he himself, in his uncontrollable love for Christ, declares that his zeal to defend his Master will now be invincible and irresistible, meaning that nothing is left in the world strong enough to stop his devotion, now that he has convinced himself that he must follow Christ, seeing that he is ready and willing even to die for his Master's sake.

At one time Christ was sojourning among the Galilaeans to avoid the fury of the Jews, their ungovernable temper, and their unbridled insolence in speech; and great was the wonder excited in those quarters by His marvellous deeds. But when the brother of Mary and Martha had died, I mean of course Lazarus, He as God knew of it, and forthwith said to His disciples: Our friend Lazarus is fallen asleep, but I go that I may awake him out of sleep. Hereupon the disciples affectionately reply: The Jews were but now seeking to stone Thee; and goest Thou thither again? And when Christ is on the point of starting, and urgently tells them that He must certainly return to the country of the Jews, Thomas, who is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with Him. I believe that Peter's object in speaking is pregnant with some similar idea. For he thinks, perhaps, as I said just now, that Jesus is on the eve of departing to preach somewhere else among people at whose hands He will be exposed to danger. Therefore he himself also, in his uncontrollable affection for Christ, declares that his zeal now to defend his Master will be invincible and irresistible, meaning that there is nothing left in the world that is strong enough to check his devotion, now that he has convinced himself that he must follow Christ, seeing that he is ready and willing even to die in his Master's cause.

Peter's enthusiasm in this matter may be wonderful, but his promises exceed his ability to keep them. Christ, however, with the darkness of the approaching storm in His thoughts, knowing well how severe the trial will be and how harsh the persecution, seems to shake His head in sorrow. Then, laying out before Himself the full extent of His sufferings as though it were visible to His physical eyes, seeing the overwhelming rage of the Jews in their insanity, and clearly perceiving all that will happen at that moment, He cries out as if to say: "Do you, Peter, lay down your life for Me, and do you say that your fear in this matter is nothing? And do you suppose that you will be strong enough to overcome the trials that will surround you? No, you do not know the crushing weight of the coming trial, for the suffering that lies ahead of you is beyond your strength to bear. Your courage will completely fail you, even though you would not wish it. You will deny Me three times, and that within a single night." We must assume that Jesus intends to speak something to this effect. Yet here again it is appropriate that we should admire the kindness toward humanity that appeared in Him. For having predicted that Peter's courage will not match the intensity of his enthusiastic declarations, but will fail and weaken so completely as to give way at the mere alarm of approaching danger, He added not a single word of threat. Perhaps this is because Peter had not spoken under any divine inspiration. At any rate, for some reason He does not threaten punishment against one who suffered from human weaknesses. For He knew that the physis of humanity was still weakened and unable to endure the threat of death. Death had not yet been stripped of its power through His resurrection, and was still arrogantly boasting against the mind of all people, still strong enough to crush, even by fear alone, the toughest and bravest of heroes. For human physis, being unnaturally subjected to death, yields to death as to a conquering power, or rather used to yield at that time. But now that our Savior has broken its chains, the approach of death is delightful to those who love Christ, even though it comes in bitterness and pain. For everlasting life has risen in its place, destroying the power of corruption.³³

Wonderful as the zeal of Peter in this matter may be, his promises are beyond his power to fulfil: Christ, however, with the gloom of the threatening tempest in His mind, knowing well how severe will be the temptation and how bitter the persecution, seems as it were to shake His head in sorrow; and then, unfolding to Himself the whole extent of His sufferings, as though it were present to His bodily eyes, beholding the surpassing fury of the Jews in their madness, and seeing clearly all that will come to pass in that hour, He exclaims as though to say: "Dost thou, O Peter, lay down thy life for Me, and sayest thou that thy fear in this matter is as nothing? and supposest thou that thou wilt be strong enough to overcome the trials that will encompass thee? Nay, thou knowest not the grievous weight of the coming temptation, for the suffering that lies before thee is beyond thy strength to endure: thy heart shall fail thee utterly, even though thou wouldst not have it so: thrice shalt thou deny Me, and that too in one single night." We must surmise that Jesus means to speak somewhat to this effect: yet herein again it is fitting that we should admire the kindness to mankind that appeared in Him: for having predicted that the strength of Peter's courage will not be commensurate with the tone of his zealous assertions, but will fail and flag so utterly as to yield at the mere alarm of a coming danger, He added not one single word of threatening; perhaps for this reason, that Peter had not spoken under any Divine impulse: at all events, for some reason or other He does not hold out any threat of chastisement against one who suffered from human infirmities. For He knew that the nature of man was as yet enfeebled, and unable to endure the threat of death. Death had not yet been deprived of its power through His resurrection, and was still boastfully vaunting against the mind of all men, still strong enough to crush, even by fear and that alone, the hardiest and bravest of heroes. For human nature, being unnaturally subjected to death, yields to death as to a conquering power, or rather used to yield at that time: but now that our Saviour has burst its bonds, the approach of death is delightful to those who love Christ, even though it come in bitterness and pain. For the everlasting life has arisen in its stead, destroying the power of corruption.³³

And let no one think here that Peter's denial and failure were caused by Christ's words. He is not speaking in a way that would impose any obligation on the disciple or force him under constraint toward the sufferings He mentions. Rather, He intends to predict to His disciple exactly what He knows as God will most surely and certainly happen.

And let no one here again imagine that Peter's denial and failure were caused by the words of Christ. He is not speaking by way of imposing any obligation on the disciple, or drawing him on by constraint to the sufferings of which He speaks; but rather He means to predict to His disciple exactly what as God He knows will most surely and certainly come to pass.

But since everything that happened to people in earlier times was written down to instruct those who come after them, let us now say something useful for our spiritual growth, drawing our lessons from this passage. I do not think we should make any hasty vows before God or promise to do things that may sometimes be beyond our ability, as if we had control over human circumstances. I say this regarding the guilt we bring upon ourselves when we fail. I especially believe that impulsive statements like "I will do this" or "I will do that" are not far from pride. In every case where someone has deliberately decided to take on any task and wants to accomplish it successfully, that person's duty is always to use those words of the very wise disciple: If the Lord wills, and we live. While I maintain that enthusiasm for good works must exist in the souls of godly people, along with eager willingness to carry out these virtuous intentions with all our strength, our duty is still to pray for the means of achieving this goal through the gracious blessing from above, and not to make rash promises as if success were already in our hands. In this way we will be able to keep our promises to God about everything good without breaking them, and we will have "our feet clear" of blame, according to the saying of the Greek poet. And from another authority: It is better not to make a vow at all than to make one and not fulfill it.⁴⁴

But seeing that all that happened to the men of former times has been written for the admonition of those who live after them, let us now say somewhat necessary to our edification, drawing our conclusions from this passage. I do not think that we ought to make any rash vows before God, or to promise to perform what may sometimes be beyond our power, as though we could control human events. And I say this in regard to the charges to which we render ourselves liable in case of failure: especially I consider that hasty statements, such as "I will do this," or, "I will do that," as the case may be, are not far removed from arrogance. For in all cases where one may have deliberately determined to undertake any matter, wishing to carry it out successfully, one's duty is always to use those words of the very wise disciple: If the Lord will, and we live. For while I maintain that a zeal for good works must be inherent in the souls of the godly, as well as eager willingness to carry these virtuous resolves with all our might into effect, yet our duty is to pray for the successful means of gaining this end through the gracious blessing that is from above, and not to make rash promises as though success lay already in our own grasp. Thus we shall be able to keep unbroken our promises to God of all that is good, and we shall have "our feet clear" of blame, according to the saying of the Greek poet. And on other authority: Better is it not to vow to any, than to vow and not pay.⁴⁴

By saying that Peter's courage will fail him so utterly that he will deny his Master three times, and will suffer such a sad downfall in a single night, He almost seems by the overwhelming weight of His words to arouse in the disciples the extremity of terror at the dangers before them. As a result, it may very well have happened that the other disciples began at once to reason with one another, saying: "What can be the nature, the extent, or the exceeding heaviness of that dread of coming troubles, and of that temptation so irresistible as to attack the chief among us and overcome him, not once only, but many times by the same assault, and that within such a brief space of time? Surely, who among us will escape an even worse fate, or how can any other among us withstand such an attack, when Peter wavers and yields as if of necessity to the grievous weight of the trials that beset him? It seems we have endured hardships for nothing in following Him: our efforts are ending only in the exhaustion of our vital powers, though they seemed to hold out to us a prospect of life with God." There is surely nothing improbable in supposing that the disciples were thus reasoning in their inmost thoughts, and since it was necessary to restore their drooping spirits, He introduces as it were the necessary antidote to the reasonings and fears that His words had aroused, and bids them arm themselves with a calm and untroubled spirit, saying to them: Let not your heart be troubled. Notice, however, how carefully He promises them the forgiveness of their coming weakness of spirit. He does not say plainly: "I will forgive you even in spite of your weakness," or "I will be present with you none the less, although you deny Me and forsake Me." His purpose in this is not to completely remove their fears of shame, or completely take away their suspicions of failure, lest He should seem to make out their error to be a light matter and teach them to regard as unimportant the blame they would incur in their denial of Him. But in bidding them not be troubled, He placed them as it were on the borderland between hope and fear, so that if they fell into weakness and suffering in their human frailty, the hope of His mercy might help them to recovery, while the fear of stumbling might urge them to fall but seldom, since they had not yet been endowed with the power never to fail at all, not having as yet been clothed with the power from above, from on high—I mean the grace that comes through the Spirit. He bids them therefore not to be troubled, teaching them at once that it was fitting that those who were prepared for the conflict, and ready to enter on the struggles for the sake of the glory that is on high, should be altogether superior to feelings of cowardice, for an untroubled mind is a great help towards a courageous character. At the same time, with somewhat obscure and not very distinct intimations, yet certainly, He is sowing the seed of a growing hope of forgiveness, if ever it should really happen to them in their human weakness to fall away into cowardice. For a mind that is not yet established by the grace that comes from above is timid and easily upset, and very apt to be disturbed. For this reason also surely the very wise Paul prays for certain to whom he is writing, in the words: And the peace of Christ, which passes all understanding, shall guard your hearts. For this is in reality to be untroubled in heart.

By saying that Peter's courage will fail him so utterly that he will deny his Master thrice, and will suffer so sad a downfall in one single night, He almost seems by the overwhelming weight of His words to arouse in the disciples the extremity of terror at the dangers before them. Whence it may very well have happened that the other disciples began at once to reason with one another, saying: "What can be the nature, the extent, or the exceeding heaviness of that dread of coming troubles, and of that temptation so irresistible as to attack the chief among us and overcome him, not once only, but many times by the same assault, and that within so brief a space of time? Surely, who among us will escape a yet worse plight, or how can any other among us withstand such an attack, when Peter wavers and yields as of necessity to the grievous weight of the trials that beset him? Vainly it seems have we endured toils for the sake of our duty in following Him: our efforts are ending only in the exhaustion of our vital powers, though they seemed to hold out to us a prospect of life with God." There is surely nothing improbable in supposing that the disciples were thus reasoning in their inmost thoughts: and since it was needful to restore again their drooping spirits, He introduces as it were the necessary antidote to the reasonings and fears that His words had aroused, and bids them arm themselves with a calm and untroubled spirit, saying to them: Let not your heart be troubled. Notice, however, in how guarded a manner He promises them the forgiveness of their coming feebleness of spirit. He does not say plainly: "I will forgive you even in spite of your weakness," or. "I will be present with you none the less, although you deny Me and forsake Me;" His object therein being, not to completely remove their fears of shame, or completely take away their suspicions of failure, lest He should seem to make out their error to be a light matter and teach them to regard as of no account the blame they would incur in their denial of Him. But in bidding them not be troubled, He placed them as it were on the borderland betwixt hope and fear: so that, if they fell into weakness and suffering in their human frailty, the hope of His clemency might help them to recovery; while the fear of stumbling might urge them to fall but seldom, since they had not yet been endowed with the power never to fail at all, not having as yet been clothed with the power from above, from on high, I mean the grace that comes through the Spirit. He bids them therefore not to be troubled, teaching them at once that it was fitting that those who were prepared for the conflict, and ready to enter on the struggles for the sake of the glory that is on high, should be altogether superior to feelings of cowardice: for an untroubled mind is a great help towards a courageous temper: at the same time, with somewhat obscure and not very distinct intimations, yet certainly, sowing the seed of a germinant hope of forgiveness, if ever it should really happen to them in their human weakness to fall away into cowardice. For a mind that is not yet stablished by the grace that comes from above is timid and easily upset, and very apt to be disturbed. For this reason also surely the very wise Paul prays for certain to whom he is writing, in the words: And the peace of Christ, which passeth all understanding, shall guard your hearts. For this is in reality to be untroubled in heart.

He is making a capable soldier out of one who was recently a coward, and while the disciples were stinging with anxious fears, He commands them to take up the formidable power of faith. For this is how we are safe, and not otherwise, as surely the Psalmist sings: The Lord is my illumination and my savior; whom shall I fear? The Lord is the shield of my life; of whom shall I be afraid? For if the all-powerful God fights for us and protects us, who could ever have the power to harm us? And who could possibly rise to such a level of power as to keep the elect subjected to him, and force them to submit to the evil designs of his corrupt imagination? Or who could capture with his spear and lead captive those who wear the armor of God? Faith therefore is a weapon whose blade is strong and wide, which drives away all cowardice that may arise from anticipating future suffering, and which makes the attacks of evildoers completely ineffective and utterly unsuccessful in their temptations. And since this is the nature of faith, we must further notice another point: Christ commanded them to believe not in God alone, but also in Himself, not thereby implying that He is in any way different from the One Who is by nature God—I mean with regard to identity of ousia—but rather that to believe in God and to suppose that the scope of faith must be wholly contained in this one phrase is characteristic of Jewish thinking, whereas including the name of the Son within the scope of faith in God indicates accepting a requirement of the gospel message. For those who are rightly minded must believe in God the Father, and not merely in the Son, but also in the fact of His Incarnation, and in the Holy Spirit. For the Persons of the Holy and Consubstantial Trinity are distinguished both by different names and by the particular qualities and special roles of each: for the Father is Father and not Son, the Son is Son and not Father, and the Holy Spirit is the Spirit proper to the Godhead. And yet the Trinity is united into a common Unity of ousia, so that our Creed gives us not three Gods, but one God. Still, I maintain that we must preserve accurately the definitions of our faith, not being content with saying "We believe in God," but fully explaining our confession and assigning to each Person the same measure of glory. For in our minds there should be no difference in the intensity of our faith: our faith in the Father is not to be greater than our faith in the Son, or even than our faith in the Holy Spirit. But one and the same is the extent and manner of our confession, uttered regarding each of the three Persons with the same measure of faith, in such a way that here again the Holy Trinity may appear in Unity of nature, so that the glory surrounding It may be seen in unchallenged perfection, and our souls may display our faith in the Father and in the Son, even in His Incarnation, and in the Holy Spirit. And I believe no one, if he were wise, would make any distinction between the Word of God and the Temple formed from the virgin, at least regarding the question of sonship; for there is One Lord, Jesus Christ, according to Paul's words. But let anyone who would divide into two sons Him Who is One and One alone know surely that he is denying the faith. The inspired Paul, for instance, in working out very excellently and accurately the doctrine on this point, would have us confess our belief not simply in Christ as the Only-begotten, but also in Him as made like us, that is, made man, and as having both died and risen again from the dead. For what does he say? The word is near you, in your mouth, and in your heart: that is, the word of faith, which we preach: that if you confess with your mouth, Jesus is Lord, and believe in your heart that God raised Him from the dead, you will be saved: for with the heart man believes unto righteousness; and with the mouth confession is made unto salvation. Now if we believe in the Son as having risen again, who was He that died so that He might rise again? But it is clear that He is counted to have died according to the flesh. For His own body was held in the bonds of death, and restored to life again: for it was a body that shared in our natural life, though containing in itself in full perfection that particular indwelling power so mysteriously united to it, namely an energy capable of bestowing life. Whenever therefore anyone separates these two natures, and in separating the flesh from Him Who bodily dwelt in it dares to speak of two sons, let him know that he is believing in the flesh alone. For the Divine Scriptures teach us to believe in Him Who was crucified and died and rose again from the dead, as being none other than the Word of God Himself; not so much in regard to identity of ousia, for the body of Christ is body and not Word, though it is the body of the Word; but rather in respect of genuine sonship. And if anyone were to think that in this we are not speaking with all possible accuracy, he would have to come forward and show us the Word Who is from God dead in His Divine nature—something which it is impossible or rather impious even to conceive.

He is making an able soldier out of one who but now was a coward, and while the disciples were smarting with the anxieties of fear He bids them take to themselves the terrible power of faith. For thus are we safe, and not otherwise, according surely to the song of the Psalmist: The Lord is my illumination and my saviour; whom shall I fear? The Lord is the shield of my life; of tvhom shall I be afraid? For if the all-powerful God fights for us and shields us, who could ever have power to harm us? And who will by any chance advance to such a height of power as to keep the elect in subjection to him, and to force them to submit to the evil designs of his perverse imagination? Or who could take by his spear and lead captive those that wear the panoply of God? Faith therefore is a weapon whose blade is stout and broad, that drives away all cowardice that may spring from expectation of coming suffering, and that renders the darts of evil-doers utterly void of effect and utterly profitless of success in their temptations. And this being the nature of faith, we must further notice another point: Christ bade them believe not in God alone, but also on Himself, not implying thereby that He is at all different from the One Who is in His nature God, I mean as regards identity of essence; but that to believe in God and to suppose that the province of faith must be wholly bound up in this one phrase, is rather a peculiar characteristic of the Jewish imagination, whereas the inclusion of the name of the Son within the compass of faith in God indicates the acceptance of an injunction of evangelic preaching. For those at least who are rightly minded must believe in God the Father, and not merely in the Son, but also in the fact of His Incarnation, and in the Holy Ghost. For the Persons of the Holy and Consubstantial Trinity are distinguished both by difference of names and by the peculiar qualities and special offices of each: for the Father is Father and not Son, the Son again is Son and not Father, and the Holy Ghost is the Spirit peculiar to the Godhead. And yet the Trinity is summed up into a common Unity of Essence, so that our Creed gives us not three Gods, but one God. Still, I maintain that we must preserve accurately the definitions of our faith, not content with saying "We believe in God, " but fully explaining our confession, and attaching to each Person the same measure of glory. For in our minds there should be no difference as to the intensity of our faith: our faith in the Father is not to be greater than our faith in the Son, or even than our faith in the Holy Ghost. But one and the same is the extent and the manner of our confession, uttered in regard to each of the three Persons with the same measure of faith; in such a way that herein again the Holy Trinity may appear in Unity of nature, so that the glory that encircles It may be seen in unchallenged perfection, and our souls may display our faith in the Father and in the Son, even in His Incarnation, and in the Holy Ghost. And I believe no man, if he were wise, would make any distinction between the Word of God and the Temple formed from the virgin, at least as regards the question of sonship; for there is One Lord, Jesus Christ, according to the saying of Paul. But let him who would sever into two sons Him Who is One and One alone, know surely that he is denying the faith. The inspired Paul, for instance, in working out very excellently and accurately the doctrine on this point, would have us confess our belief not simply in Christ as the Only-begotten, but also in Him as made like unto us, that is, made man, and as having both died and risen again from the dead. For what does he say? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach: that if thou shalt say with thy mouth, Jesus is Lord, and shalt believe in thy heart that God raised Him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. Now if we believe on the Son as having risen again, who was He that died so that He might rise again? But it is evident that He is reckoned to have died according to the flesh. For His own body was imprisoned in the bonds of death, and restored to life again: for it was a body that shared in our natural life, though containing in itself in full perfection that peculiar indwelling power so mysteriously united to it, namely an energy capable of bestowing life. Whensoever therefore any one shall sever these two natures, and in separating the flesh from Him Who corporeally dwelt therein shall dare to speak of two sons, let him know that he is believing on the flesh alone. For the Divine Scriptures teach us to believe on Him Who was crucified and died and rose again from the dead, as being no other than the Word of God Himself; not so much in regard to identity of essence, for the body of Christ is body and not Word, though it be the body of the Word; but rather in respect of veritable sonship. And if any one were to think that herein we are not speaking with all possible accuracy, he would have to come forward and show us the Word Who is from God dead as regards His Divine nature, a thing which it is impossible or rather impious even to conceive.

In My Father's house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself, so that where I am, you may be also.

2, 3 In My Father s house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I come again, and will receive you with Myself; that where I am, there ye may be also.

Having forcefully commanded them not to be troubled, and having told them instead to believe in both God the Father and in Himself, He now speaks plainly to encourage them to shake off their weakness of mind. He tells them they will not be shut out from the holy courts, but will be made to live in the mansions above, spending their eternal life in the Church of the Firstborn, enjoying endless happiness. He says that in His Father's house are many mansions, teaching them that heaven is spacious enough for everyone, and that the world He created needs no expansion at all to hold those who love Him. It seems likely that in speaking of the many mansions He also wants to indicate the different levels of honor, suggesting that each person who wants to live a virtuous life will receive his own particular place and the glory appropriate to his own individual deeds. So if the mansions in God the Father's home had not been many in number, He would have said He was going ahead of them to prepare the dwellings of the saints beforehand. But knowing that there are many such places, already fully prepared and waiting for the arrival of those who love God, He says He will leave not for this purpose, but to secure the way to the mansions above, to prepare a safe passage for you, and to smooth the path that was impassable in former times. For heaven was then completely inaccessible to mortal man, and no flesh had ever yet entered that pure and all-holy realm of the angels. But Christ was the first who consecrated for us the means of access to Himself and granted to flesh a way of entrance into heaven, presenting Himself as an offering to God the Father, as it were the firstfruits of those who are asleep and lying in the tomb, and the first of mankind who ever appeared in heaven. So the angels in heaven, knowing nothing of the majestic and amazing mystery of the Incarnation, were filled with wonder at His coming and exclaim almost in confusion at the strange and unusual event: Who is this that comes from Edom? that is, from the earth. But the Spirit did not leave the host above uninstructed in the marvelous wisdom of God the Father, but told them instead to open the heavenly gates in honor to the King and Master of all, proclaiming: Lift up the gates, O you princes, and be lifted up, you everlasting doors, and the King of Glory shall come in. Therefore our Lord Jesus the Christ consecrated for us a new and living way, as Paul says, not having entered into a holy place made with hands, but into heaven itself, now to appear before the face of God for us. For it is not so that He may present Himself before the presence of God the Father that Christ has ascended on high—for He always was and is and will be continually in the Father, in the sight of Him who begot Him, for He is the one in whom the Father always takes delight. But now He who long ago was the Word with no part or share in human nature has ascended in human form so that He may appear in heaven in a strange and unusual manner. And He has done this on our account and for our sakes, so that He, though found as a man, may still in His absolute power as Son, while yet in human form, obey the command: Sit at My right hand, and so may transfer the glory of adoption through Himself to all the human race. For in that He has appeared in human form He is still one of us as He sits at the right hand of God the Father, even though He is far above all creation. And He is also Consubstantial with His Father, in that He has come forth from Him as truly God of God and Light of Light. He has presented Himself therefore as Man to the Father on our behalf, so that He may restore us, who had been removed from the Father's presence by the ancient transgression, to behold the Father's face again as it were. He sits there in His position as Son, so that we also through Him may be called sons and children of God. For this reason Paul, who insists that he has Christ speaking through his voice, teaches us to regard the events that happened in the life of Christ alone as common to the whole human race, saying that God raised us up with Him and made us sit with Him in the heavenly places, in Christ. For to Christ, as Son by nature, it belongs as a special privilege to sit at the Father's side, and the glory of this dignity we can ascribe rightly and truly to Him, and Him alone. But the fact that Christ who sits there is in all respects like us, in that He has appeared as Man, while we believe Him to be God of God, seems to grant us also the privilege of this dignity. For even if we will not sit at the side of the Father Himself—for how could the servant ever rise to equal honor with the master?—nevertheless Christ promised the holy disciples that they would sit on thrones. For He says: When the Son of Man sits on the throne of His glory, you also will sit upon twelve thrones, judging the twelve tribes of Israel.

Having forcibly enjoined upon them that they ought not to be troubled, and having bidden them rather believe both in God the Father and in Himself, He now tells them plainly as an encouragement to them to shake off their feebleness of mind, that they shall not be excluded from the holy courts, but shall be made to dwell in the mansions above, living their eternal life in the Church of the Firstborn, in the enjoyment of bliss unending. He says moreover that in His Father's house are many mansions, teaching them thereby that heaven is wide enough for all, and that the world He has created needs no enlargement at all to make it capable of containing those who love Him. And it seems likely that in speaking of the many mansions He wishes also to indicate the different grades of honour, implying that each one who desires to live a life of virtue will receive as it were his own peculiar place, and the glory that is suitable to his own individual acts. Therefore if the mansions in God the Father's home had not been many in number, He would have said that He was going on before them, namely to prepare beforehand the habitations of the saints: but knowing that there are many such, already fully prepared and awaiting the arrival of those who love God, He says that He will depart not for this purpose, but for the sake of securing the way to the mansions above, to prepare a passage of safety for you, and to smooth the path that was impassable in old time. For heaven was then utterly inaccessible to mortal man, and no flesh as yet had ever trodden that pure and all-holy realm of the angels; but Christ was the first Who consecrated for us the means of access to Himself, and granted to flesh a way of entrance into heaven; presenting Himself as an offering to God the Father, as it were the firstfruits of them that are asleep and are lying in the tomb, and the first of mankind that ever appeared in heaven. Therefore also it was that the angels in heaven, knowing nothing of the august and stupendous mystery of the Incarnation, were astonished in wonder at His coming, and exclaim almost in perplexity at the strange and unusual event: Who is this that cometh from Edom? that is, from the earth. But the Spirit did not leave the host above uninstructed in the marvellous wisdom of God the Father, but bade them rather open the heavenly gates in honour to the King and Master of all, proclaiming: Lift up the gates, O ye princes, and be ye lift up, ye everlasting doors, and the King of Glory shall come in. Therefore our Lord Jesus the Christ consecrated for us a new and living way, as Paul says; not having entered into a holy place made with hands, but into heaven itself, now to appear before the face of God for us. For it is not that He may present Himself before the presence of God the Father that Christ has ascended up on high: for He ever was and is and will be continually in the Father, in the sight of Him Who begat Him, for He it is in Whom the Father ever takes delight: but now He Who of old was the Word with no part or lot in human nature, has ascended in human form that He may appear in heaven in a strange and unwonted manner. And this He has done on our account and for our sakes, in order that He, though found as a man, may still in His absolute power as Son, while yet in human form, obey the command: Sit Thou on My right hand, and so may transfer the glory of adoption through Himself to all the race. For in that He has appeared in human form He is still one of us as He sits at the right hand of God the Father, even though He is far above all creation; and He is also Consubstantial with His Father, in that He has come forth from Him as truly God of God and Light of Light. He has presented Himself therefore as Man to the Father on our behalf, that so He may restore us, who had been removed from the Father's presence by the ancient transgression, again as it were to behold the Father's face. He sits there in His position as Son, that so also we through Him may be called sons and children of God. For this reason also Paul, who insists that he has Christ speaking by his voice, teaches us to regard the events that happened in the life of Christ alone as common to the whole race; saying that God raised us up with Him, and made us to sit with Him in the heavenly places, in Christ. For to Christ, as by nature Son, it belongs as a special prerogative to sit at the Father's side, and the glory of this dignity we can ascribe rightly and truly to Him, and Him alone. But the fact that Christ Who sits there is in all points like unto us, in that He has appeared as Man, while we believe Him to be God of God, seems to confer on us also the privilege of this dignity. For even if we shall not sit at the side of the Father Himself,—-for how could the servant ever ascend to equal honour with the master?—-yet nevertheless Christ promised the holy disciples that they should sit on thrones. For He says: When the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

He is saying, "I won't be leaving to prepare mansions for you, because many already exist, and there's no need to create new dwellings for creation. Rather, I'm going to make ready a place for you because of the sin that has power over you, so that those who are on earth may be able to join with the holy angels. Otherwise, the holy multitude above would never have joined with those who had been so excluded. But now, when I have finished this work and united the world below with the world above, and provided you with a way to reach the heavenly city, I will come back again at the time of the regeneration and bring you to be with Me, so that where I am, you may also be." This is also what Paul has in mind when he writes in his letter: "For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will certainly not precede those who have fallen asleep. For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord."⁵⁵

"I shall not then," He says, "depart to prepare mansions for you, for many there are already, and to make new habitations for creation is needless; but I go to make ready a place for you on account of the sin that has mastery over you, that so those who are on the earth may be able to be mingled with the holy angels; for else the saintly multitude of those above would never have mingled with those who had been so denied. But now, when I shall have accomplished this work, and united the world below to the world above, and given you a path of access to the city on high, I will return again at the time of the regeneration, and receive you with Myself; that where I am, there ye may be also." And this is also in the mind of Paul, when he thus writes in his own letter: For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep. For the Lord Himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.⁵⁵

"I Myself," He seems to say, "am going ahead to prepare for you the way into heaven. But if you wish, and if it delights your heart, to rest within those dwelling places, and if you have devoted all your efforts to reach the city above and to live among the holy spirits, then you know the way, which is Myself. For certainly through Me, and no one else, will you gain that marvelous blessing. No one else will ever open heaven to you or ever smooth for you the ground that no one on earth could previously walk on or even know, except Myself alone." And this statement is true. Therefore the prophet Jeremiah, speaking by the Spirit, commanded us always to seek this way most carefully, saying: Stand in the ways, and ask for the everlasting paths of the Lord, and see what is the good way, and walk in it; and you shall find sanctification for your souls. For the ways and paths of the Lord are, according to the prophet, the saving teachings of the holy prophets. But if anyone applies his mind to them, he will find the Good Way, that is, Christ, through whom comes perfect sanctification to our souls. For we are justified by faith and are made partakers of the Divine nature by sharing in the gift of the Holy Spirit. Furthermore, Isaiah himself, that prophet of mighty voice, proclaimed to us the coming of Christ, saying: There shall be at that time an undefiled way, and it shall be called a holy way. By the phrase "at that time" he clearly means the time of the Incarnation of the Only-begotten. For He has made Himself for us an Undefiled and Holy Way, and whoever travels along it will at the appointed time behold the beautiful brightness of the city of the saints and the Jerusalem which is free. And again, the inspired Psalmist himself says to us, addressing God the Father: Teach me, O Lord, in Your way. For he desires to be instructed in the laws given by Christ, knowing that he will journey onward even to the city above if led by the Gospel teaching, traveling straight toward every blessing. And it would not be difficult to bring forward many other testimonies from the prophets, from which we might know with certainty that Jesus was called by them the holy "Way." But I consider there is no need to emphasize excessively arguments whose effectiveness is so obvious. "You know therefore," He says, "the way by which you yourselves also may pass to the dwelling places above"—meaning by this, and nothing else: "There are indeed resting places in God the Father's home, many and glorious, and I am going ahead of you to prepare for you a means of access by which you may boldly enter those regions. But be assured that no one would ever be able to reach those courts except through Me, and Me alone." If therefore anyone falls away from the love of Christ, or (giving in to profane nonsense and to impure and unnatural suggestions from men whose hearts are set on false accusations) dares to degrade to the condition of slavery His ineffable and incomprehensible nature, numbering among those born in the world Him who is the Word begotten of the Father's ousia in perfect freedom, or having any similar base thoughts—let that person be assured that he has lost the path to heaven above and has been "deceived as to the wagon-wheels of his own farm," according to someone's saying, and will most certainly undergo the penalties deserved by those who cling to the world below. Therefore also the very wise Paul says of those who in madness have refused to order their lives in the manner of Christ, rushing back to the shadows of the law, that they have been alienated from Christ and have fallen from grace in their desire to be justified by the law. For just as someone who strays from the direct and well-traveled path will certainly be exposed to the disastrous consequences of his wandering, so I think and to the same degree those who have rejected the righteousness that is in Christ and have scorned the teaching of the Gospel dispensation will never see the city above and never dwell with the saints. For Christ alone is the Way that can bring them there.

"I Myself," He seems to say, "am going on before to make ready for you the path of entrance into the heavens: but if you wish, and if it is the delight of your heart, to rest within those mansions, and if you have devoted all your endeavours to reach the city above and to dwell in the company of the holy spirits, then ye know the way, which is Myself; for assuredly through Me. and none other, will you gain that blessing so marvellous. No other will ever open the heavens to you, or ever smooth for you the ground that none on earth could hitherto ever tread or ever know, except Myself alone." And the saying is true. Therefore surely it was that the prophet Jeremiah, speaking by the Spirit, bade us ever seek this way most diligently, saying: Stand ye in the ways, and ask for the everlasting paths of the Lord, and see what is the good way, and walk therein; and ye shall find sanctification to your souls. For the ways and paths of the Lord are, according to the prophet, the saving precepts of the holy prophets; but if any one devote his mind to them, he will find the Good Way, that is, Christ, through Whom cometh the perfect sanctification to our souls: for we are justified by faith, and are made partakers of the Divine nature by sharing in the gift of the Holy Spirit. Nay, more, Isaiah himself, that prophet of mighty-sounding voice, thus heralded forth to us the coming of Christ, saying: There shall be in that time an undefiled way, and it shall be called a holy way; where by the phrase "in that time" he clearly means to speak of the time of the Incarnation of the Only-begotten: for He has made Himself for us an Undefiled and Holy Way, along which whosoever shall travel will at the appointed season behold the fair brightness of the city of the saints, and the Jerusalem which is free. And again, the inspired Psalmist himself says to us, addressing himself as to God the Father: Teach me, O Lord, in Thy way: for he is desirous to be instructed in the laws that are given by Christ, as one who is not unaware that he will travel onward even to the city above, if led by the Evangelic teaching, journeying straight towards every blessing. And it would not be difficult to bring forward also many other testimonies out of the prophets, from which we might know assuredly that Jesus was called by them the holy "Way"; but I consider that there is no necessity for laying excessive stress on arguments whose effective use is so self-evident. "Ye know therefore," He says, "the way by which you yourselves also may pass to the mansions above;" signifying thereby just this, and nothing else: "There are indeed resting-places in God the Father's home, many and glorious; and I am going on before you to prepare for you a means of access whereby you may in all boldness enter the regions yonder. But be well assured that no man would ever be able to reach those courts save through Me, and Me alone." If therefore any one fall away from the love of Christ, or (giving way to profane babblings and to impure and unnatural suggestions on the part of men whose hearts are set on false slanders) venture to degrade to the condition of slavery His nature so ineffable and incomprehensible, numbering among those born in the world Him Who is the Word begotten of the Father's essence in perfect freedom, or having any like base thoughts; let that man be well assured that he has lost the track of the journey to heaven above, and that he has been "deceived as to the waggon-wheels of his own farm," according to the saying of some one, and will most certainly undergo the penalties that are merited by those who cling to the world below. Therefore also the most wise Paul says of those who in madness have refused to order their lives in the manner of Christ, rushing back to the shadows of the law, that they have been alienated from Christ, and have fallen from grace in their desire to be justified by the law. For even as he who strays from the direct and beaten path will certainly be exposed to the disastrous consequences of his wandering, just so methinks and in the same degree will they who have rejected the righteousness that is in Christ, and have set at nought the teaching of the Evangelic dispensation, never see the city above, and never dwell with the saints. For Christ alone is the Way that can bring them thither.

Thomas said to Him, "We do not know where You are going, so how can we know the way?" Jesus said to him, "I am the Way, and the Truth, and the Life. No one comes to the Father except through Me."

5, 6 Thomas saith unto Him, We know not whither Thou goest, and how know we the way? Jesus saith unto him, I am the Way, and the Truth, and the Life: no one cometh unto the Father, but by Me.

Christ did not yet want to tell His disciples plainly that He was going away to the world above and returning to His Father, although through dark hints and many striking sayings He had been referring to this event. But one of His disciples, Thomas, now questions Him directly, and by introducing a sort of argument at the same time, practically forces Him despite Himself to tell them plainly both where He is going and where the path of His journey lies. For Thomas said, we do not know where You are going, so how could we know the way? In His reply, Christ avoids His disciple's excessive curiosity, for He does not give the desired answer at all. Instead, storing up the question in His all-knowing mind and reserving it for a more convenient moment, He kindly unfolds a truth that was essential for them to learn. He therefore says: I am the Way, I the Truth, I the Life. Now no reasonable person could ever have felt the slightest shadow of doubt about the truth of what the Lord says here about Himself. Yet I think we need to examine the question carefully. For why is it that, although in the inspired Scriptures He is spoken of as Light, and Wisdom, and Power, and by many other names, He selects only a few as being especially significant for this occasion, calling Himself the Way, and the Truth, and the Life? For the real meaning of these words is deep and not easily seen, as it seems to me. Yet we must not shrink from trying to discover it. I will say exactly what comes to my own mind, leaving to those who are accustomed to thinking more keenly the task of working out a deeper meaning.

Christ willed not as yet to tell His disciples in so many words that He was going away to the world above and returning to His Father, although in dark hints and through many impressive sayings He had been referring to the event. But one of His disciples, that one being Thomas, now questions Him directly, and by introducing at the same time a sort of argument, all but forces Him in spite of Himself to tell them plainly both whither it is that He is going, and where the path of His journey lies. For we know not, said he, whither Thou goest: so then, how could we know the way? Christ in His reply evades the excessive curiosity of His disciple, for He does not give the desired answer at all, but treasuring up the question in His all-knowing mind, and rather reserving it for a more convenient moment, He in His kindness unfolds a truth which it was essential for them to learn. He says, therefore: I am the Way, I the Truth, I the Life. Now as to the truth of the Lord's saying in these words concerning Himself, no reasonable person can ever have felt the slightest shadow of doubt; yet I conceive it is needful to examine the question attentively. For how comes it that, whereas in the inspired Scriptures He is spoken of as Light, and Wisdom, and Power, and by many other names, He selects a few only as being of very especial significance for the present occasion, calling Himself the Way, and the Truth, and the Life? For the real force of the words is deep and not easily discernible, as it seems to me; yet still we must not shrink from attempting to discover it. I shall say exactly what occurs to my own mind, commending to those who are wont to speculate more keenly the task of thinking out a higher meaning.

There are three means by which we will reach the divine courts above and enter the Church of the firstborn: by practicing every kind of virtue, by faith in correct doctrine, and by hope of life to come. Is there anyone other than our Lord Jesus Christ who could be a leader, helper, or means of granting us success in these things? Certainly not—don't think so. For He Himself has taught us things that go beyond the Law. He has shown us the way that anyone might safely follow to virtue that powerfully works, and to an eager and unhindered performance of those acts that follow Christ's pattern. And so He Himself is the Truth and the Way—that is, the true boundary of faith and the exact rule and standard of an unerring understanding of God. For by truly believing in the Son—namely, as begotten from the very ousia of God the Father, and as bearing the title of Son in its fullest and truest sense, and not in any way a made or created being—we will then clothe ourselves in the confidence of true faith. For whoever has received the Son as Son has also fully confessed belief in the One whose ousia the Son shares, and knows and will immediately accept God as the Father. Therefore He is the Truth and the Life, for no one else will restore to us the life that is within our hopes—that life which consists in incorruption, blessedness, and sanctification. For He is the one who raises us up and will bring us back from the death we died under the ancient curse to the state we were in at the beginning. In Him and through Him, therefore, everything that is best and precious has already appeared and will appear for us. Notice again that the meaning connected with these words fits very well with the idea involved in the previous verses. For while the disciple was still uncertain and asking, "How do we know the way?" He showed him briefly that since they knew Him to be the motivating cause, leader, and source of the blessings that would bring them to the world above, they would have no further need of knowing the way.

There are then three means whereby we shall reach the Divine courts that are above and enter the Church of the firstborn; namely, by practice in virtue of every kind, by faith in rightness of doctrine, and by hope of life to come. Is there any one else than our Lord Jesus the Christ, who could ever be a leader, a helper, or a means for granting us success in such matters as these? Surely not: do not think it. For He Himself has taught us things that are beyond the Law; He has pointed out to us the way that any one might safely take as leading to a virtue mighty in operation, and to a zealous and unhindered performance of those acts that are after the pattern of Christ. And so He Himself is the Truth, He is the Way; that is, the true boundary of faith, and the exact rule and standard of an unerring conception concerning God. For by a true belief in the Son, namely as begotten of the very essence of God the Father, and as bearing the title of Son in its fullest and truest meaning, and not even in any sense a made or created being, we shall then clothe ourselves in the confidence of a true faith. For he who has received the Son as a Son, has fully confessed a belief also in Him of Whose essence the Son is, and knows and will straightway accept God as the Father. Therefore He is the Truth, He is the Life; for none other will restore to us the life which is within our hopes, namely, that life which is in incorruption, and blessedness, and sanctification: for He it is that raises us up, and will bring us back again from the death we died under the ancient curse, to the state in which we were at the beginning. In Him therefore and through Him, all that is best and all that is precious has already appeared, and will appear for us. And notice again that the meaning connected with these words is very suitable to the idea involved in the previous verses. For while the disciple was still in doubt, and saying: How know we the way? He shewed him briefly that since they knew Himself to be the motive cause, the leader, and the prince of the blessings that would bring them to the world above, they would have no further need of knowing the way.

But since He has added the words: No one cometh unto the Father but by Me, let us give some attention to this point in what we are about to say. First, let us examine the question of how one could go to the Father. We approach Him in two ways: either by becoming holy, as far as is possible for humanity, and thus are led to cleave to a holy God—for it is written: Ye shall be holy, for I am holy—or else we arrive, through faith and contemplation, at that knowledge of the Father which is as it were in a mirror darkly, as it is written. But no man would ever be holy and make progress in a life according to the rule of virtue unless Christ were the guide of his footsteps in everything, and none would ever be united to God the Father except through the mediation of Christ. For He is Mediator between God and men, through Himself and in Himself uniting humanity to God. For since He is born of the essence of God the Father, in that He is the Word, the Effulgence, and the very Image, He is one with the Father, being wholly in the Father and having the Father in Himself. And in that He has become a man like us, He is united to all on the earth in everything except in our sin. And so He has become a sort of border-ground, containing in Himself all that concurs to unity and friendship.

But since He has added hereunto the words: No one cometh unto the Father but by Me, let us give some attention to this point in what we are about to say; first examining the question how one could go to the Father. We approach Him in two ways: either by becoming holy, as far as is possible for humanity, we thus are led to cleave to a holy God, for it is written: Ye shall be holy, for I am holy; or else we arrive, through faith and contemplation, at that knowledge of the Father which is as it were in a mirror darkly, as it is written. But no man would ever be holy and make progress in a life according to the rule of virtue, unless Christ were the guide of his footsteps in everything: and none would ever be united to God the Father save through the mediation of Christ. For He is Mediator between God and men, through Himself and in Himself uniting humanity to God. For since He is born of the essence of God the Father, in that He is the Word, the Effulgence, and the very Image, He is one with the Father, being wholly in the Father, and having the Father in Himself; while in that He has become a man like unto us, He is united to all on the earth in everything except in our sin: and so He has become a sort of border-ground, containing in Himself all that concurs to unity and friendship.

No one will come to the Father—that is, become a partaker of the Divine nature—except through Christ alone. For if He had not become a Mediator by taking human form, our condition could never have risen to such a height of blessedness. But now, if anyone approaches the Father in a spirit of faith and reverent knowledge, he will do so by the help of our Savior Christ Himself. For as I said just now, I will say again, since the line of reasoning is exactly the same: by accepting the Son truly as Son, a person will also arrive at the knowledge of God the Father, for one could not be recognized as a son unless the father who begot him were fully acknowledged at the same time. Knowledge of the Father is thus necessarily tied to belief in the Son, and knowledge of the Son to belief in the Father. And so the Lord says most truly: No one comes to the Father but by Me. For the Son is in physis and ousia an Image of God the Father, and not (as some have thought) a Being merely shaped into His likeness by specially given attributes, while being by physis something essentially different and being regarded as such.

No man therefore will come to the Father, that is, will appear as a partaker of the Divine nature, save through Christ alone. For if He had not become a Mediator by taking human form, our condition could never have advanced to such a height of blessedness; but now, if any one approach the Father in a spirit of faith and reverent knowledge, he will do so, by the help of our Saviour Christ Himself. For even as I said just now, so I will say again, the course of the argument being in no wise different. By accepting the Son truly as Son a man will arrive also at the knowledge of God the Father: for one could not be looked upon as a son, except the father who begat him were fully acknowledged at the same time. The knowledge of the Father is thus necessarily concurrent with belief in the Son, and knowledge of the Son with belief in the Father. And so the Lord says most truly: No man cometh unto the Father but by Me. For the Son is in nature and essence an Image of God the Father, and not (as some have thought) a Being moulded merely into His likeness by attributes specially bestowed, Himself being by nature something essentially different, and being so esteemed.

Some people might perhaps say and think that the Son is speaking here on His own initiative and at His own prompting. But this is not the case. For He never said anything in an unnecessary or merely random way, though He does sometimes repeat Himself in a highly instructive manner, especially because some people are completely unable to follow His teaching. But in this present instance, His words are extremely profitable to us in connection with what He had said just before. For when Thomas questioned Him, asking: "Where are You going, and how can we know the way if we do not know where You are going?" He then answered him very effectively with these words: I am the Way, and the Life, and the Truth; and again: No man comes to the Father except through Me; thereby showing that if anyone wished to know the way that leads to eternal life, he would strive with complete diligence to know Christ. But since it was likely that some people, who had been trained in Jewish rather than in Gospel doctrine, might suppose that confessing faith in and having knowledge of only One Person was sufficient for correct belief, and that it was unnecessary to learn the doctrine concerning the Holy and Consubstantial Trinity, Christ seems to completely exclude those who hold this opinion from true knowledge concerning God, unless they would also accept Him. For it is through the Son that we must approach God the Father. For in a manner analogous to our acceptance of the Offspring, we shall arrive at our belief in the Parent as well. For it is utterly impossible to doubt that a belief in the sonship of the Son, as begotten of the ousia of the Father, will certainly lead to knowledge of the Father.

Some may perchance say and think that the Son is here speaking of His own accord, and at His own suggestion. But it is not so. For He never uttered anything in an uncalled-for, or merely casual way; though He does occasionally repeat Himself in a most instructive manner, especially because of the utter inability of some to follow His teaching. But in the present instance His words are most profitable to us in connection with what He had said just before. For when Thomas questioned Him, asking: "Whither wilt Thou depart; or how can we know the way, if we know not whither Thou wilt go? " He thereupon answered him most effectively in the words: I am the Way, and the Life, and the Truth; and again: No man cometh unto the Father but by Me; thereby shewing that if any one willed to know the way which would lead to eternal life, he would strive with all diligence to know Christ. But since it was likely that some, who had been trained in Jewish rather than in Evangelic doctrine, might suppose that a confession of faith in and a knowledge of One Person only out of all was sufficient for a right belief, and that it was needless to learn the doctrine concerning the Holy and Consubstantial Trinity; Christ seems to absolutely exclude those who hold this opinion from a true knowledge concerning God, unless they would also accept Himself. For it is through the Son that we must draw near to God the Father. For in a manner analogous to our acceptance of the Offspring, we shall arrive at our belief in the Parent also. For it is utterly impossible to doubt that a belief in the sonship of Son, as begotten of the essence of the Father, will certainly lead to a knowledge of the Father.

According then to the simpler and more obvious interpretation, He must be understood to have spoken with this meaning. But if anyone believes that He is using subtle ideas to penetrate to the very root of the whole matter, he will find once more that the Son is teaching truth. The Divine Nature is indeed utterly incomprehensible to any human intellect, and to claim that one has fully discovered who and what in very essence the Creator of the universe is would involve a display of absolute folly. Still, it is not impossible for us, though in a shadowy and uncertain manner, to obtain some kind of knowledge by holding up as a mirror to our mind's eye the catalogue of Divine attributes which are inherent by nature in the Son. For from a knowledge of what Christ is in Himself, and of the works He has done both when He became Incarnate and before His Incarnation, one might afterward ascend by analogous reasoning to a contemplation of the Father who begot Him. Look, I pray you, at the glory and the power that were His. Look at His authority, which extended without hindrance over all things. Tell me, is there anything conceivable or inconceivable that He does not appear to have achieved with perfect success at His own free will, both before and since His Incarnation? Moreover, He who showed Himself to us so mighty by the evidence of His works says explicitly: I and the Father are One, and: He that has seen Me has seen the Father. We must therefore, relying on what we have just quoted, pass onward from the Likeness to the Archetype, and from the Very Image to the full realization of Him whom the Very Image represents. We do not say, as some of the heterodox would have us say, that the Son is fashioned after the Father's likeness by means of certain attributes bestowed upon Him from outside. Nor would we even admit, as some in error suppose, that He is called the Image of God the Father as possessing His glory, His power, and His wisdom, while being Himself really of a different nature. These are the foolish babblings of the heretics, sheer nonsense delicately veiled, or rather absolute impiety, designed according to their unholy and ungodly purpose to overthrow and destroy the doctrine of the Son's Consubstantiality with the Father. But Christ is a Son in very truth, begotten ineffably and incomprehensibly of the essence of God the Father, and as such is the Very Image and Likeness and Effulgence of Him, bearing innate within Himself the proper characteristics of His Father's essence, and possessing in all their beauty the attributes that are naturally the Father's. For we will not imitate the heretics in their extravagant madness and degrade our own minds to such a depth of foolishness as to say that Christ in any respect differs from a Being who is in very nature God, or to deny that He is begotten of the essence of God the Father, and so refuse to attribute to Him the glory of God. Neither would we allow that any nature which was created and brought into existence out of nothing could ever, without undergoing change, be endowed with the Divine power and wisdom, or ever be such as the Divine and ineffable nature of God the Father may be imagined to be. For otherwise, what distinction could any longer exist between the Creator and the creature? Or what could intervene or separate, that is to say, between the thing made and Him who made it, in regard to identity and essence? For if a creature possesses glory and power and wisdom exactly to the same degree as God the Father, I would be utterly unable to say, and I think the heretics would be in the same difficulty, wherein God's superiority can possibly consist, or how He can be greater than us or than His creature. Therefore we maintain that the Son is in no way fashioned so as to resemble the Father by the addition of attributes from outside, nor is He like a representation in a picture, adorned by us with merely ideal colors which gloss over and falsely indicate the royal dignity. But He is truly the Very Image and Likeness of His Father, displaying to us the Father's nature in clearest light by the graces that are His own by nature. And this is why Christ pronounces it impossible for any to have fully known the Father without first knowing Himself, that is, the Son.

According then to the simpler and more obvious interpretation, He must be supposed to have spoken with this meaning: but if any one believes that He is employing subtle ideas so as to penetrate to the very root of the whole matter, he will find once more that the Son is teaching truth. The Divine Nature, indeed, is utterly incomprehensible by any human intellect; and to claim for oneself to have fully discovered Who and What in very essence the Creator of the universe is, would involve a display of absolute folly. Still, it is not impossible for us, though in a shadowy and uncertain manner, to obtain some kind of knowledge by holding up as a mirror to our mind's eye the catalogue of Divine attributes which are inherent by nature in the Son. For from a knowledge of what Christ is in Himself, and of the works He has wrought when He became Incarnate as well as before His Incarnation, one might afterwards ascend by analogous reasoning to a contemplation of the Father Who begat Him. Behold, I pray thee, the glory and the power that were His: gaze on His authority, that extended without hindrance over all. Tell me, is there anything conceivable or inconceivable that He does not appear to have achieved with perfect success at His own free will, both before and since His Incarnation? Nay, more, He Who shewed Himself to us so mighty by the evidence of His works, says expressly: I and the Father are One, and: He that hath seen Me hath seen the Father. We must therefore, in reliance on what we have just quoted, pass onward from the Likeness to the Archetype, and from the Very Image to the full realisation of Him Whom the Very Image represents. We do not say, as some of the heterodox would have us say, that the Son is fashioned after the Father's likeness by means of certain attributes bestowed upon Him from without; nor even would we admit, as some in error suppose, that He is styled the Image of God the Father as possessing His glory, His power, and His wisdom, although being Himself really of a different nature: these are the foolish babblings of the heretics, sheer nonsense delicately veiled, or rather absolute impiety, designed according to their unholy and ungodly object to overthrow and destroy the doctrine of the Son's Consubstantiality with the Father. But Christ is a Son in very truth, begotten ineffably and incomprehensibly of the essence of God the Father, and as such is the Very Image and Likeness and Effulgence of Him, bearing innate within Himself the proper characteristics of His Father's essence, and possessing in all their beauty the attributes that are naturally the Father's. For we will not imitate the heretics in their extravagant madness, and degrade our own minds to such a depth of foolishness as to say that Christ in any respect differs from a Being Who is in very nature God, or to deny that He is begotten of the essence of God the Father, and so refuse to attribute to Him the glory of God; neither would we allow that any nature which was created and brought into existence out of nothing could ever, without undergoing change, be endowed with the Divine power and wisdom, or ever be such as the Divine and ineffable nature of God the Father may be imagined to be. For else, what distinction could any longer exist between the Creator and the creature; or what could intervene or sever, that is to say, between the thing made and Him Who made it, in regard to identity and essence? For if a creature possesses glory and power and wisdom exactly to the same degree as God the Father, I should be utterly unable to say, and I conceive the heretics would be in the same perplexity, wherein God's superiority can possibly consist, or how He can be greater than we or than His creature. Therefore we maintain that the Son is in no wise fashioned so as to resemble the Father by the addition of attributes from without, nor is He like a representation in a picture, adorned by us with merely ideal colours which gloss over and falsely indicate the royal dignity; but He is truly the Very Image and Likeness of His Father, displaying to us the Father's nature in clearest light by the graces that are His own by nature. And this is why Christ pronounces it impossible for any to have fully known the Father without first knowing Himself, that is, the Son.

Wonderful, it seems to me, is the gracious intention and the unspeakably profound purpose that underlies this saying also. For after having just said, "If you had known Me, you would have known My Father also," and thus seeming to reproach His disciples for their ignorance of such essential truths, He immediately goes on to comfort them with the assurance: "From now on you know Him and have seen Him." Since they were destined to become rulers of the Churches throughout the world, in obedience to the Savior's commission, "Go and make disciples of all nations," for this reason above all others, I think, He first speaks a most useful truth with universal reference to all time—that whoever knows the Son will most certainly also know God the Father from Whom the Son is begotten. Then in His kindness He goes on to testify that His disciples possess this knowledge. He is not speaking at all by way of compliment, for He could never speak anything but truth, but rather because they really knew Him and had most fully acknowledged Him. That they knew and had believed that the Lord was really Son of God can by no means be doubted by right-minded people. For how did it happen that Nathaniel the Israelite, when he heard Christ say, "Before Philip called you, when you were under the fig tree, I saw you," immediately put forth his full confession of faith, saying, "Rabbi, You are the Son of God, You are the King of Israel"? Moreover, when the sea was marvelously and supernaturally calmed, how was it that those who were in the ship worshiped Him, saying, "Truly You are the Son of God"? Will anyone maintain that this saying was spoken by men who did not know that He was God and begotten of God the Father? Surely such a person would give a most convincing proof of his lack of intelligence. When, in the district of Caesarea Philippi, they were asked by Christ Himself, "Who do men say that I the Son of Man am?" did they not first of all give the opinions of others? "Some think You are Elijah, and others Jeremiah, or one of the prophets," they said. But who they themselves said that He was, they did not shrink from telling Him plainly, all speaking through the mouth of their chief, and that was Peter, affirming positively: "You are the Christ, the Son of the Living God." Yet when Christ says, "If you had known Me, you would have known My Father also," do not suppose that the saying is spoken entirely for the sake of the disciples. It is rather a general declaration laid down for all, with the holy disciples being taken as representatives of all mankind.

Wonderful, it seems to me, is the gracious intention and the unspeakably profound purpose that underlies this saying also. For after having just said: If ye had known Me, ye would have known My Father also, and seeming thus to reproach His disciples for their ignorance of truths so essential, He immediately passes on to comfort them with the assurance: From henceforth ye know Him and have seen Him. For since they were destined to become rulers of the Churches throughout the world, in obedience to the Saviour's commission: Go ye and make disciples of all nations, for this reason above all others, as I think, He first utters a most useful truth of universal reference to all time, that whosoever knoweth the Son will most assuredly also know God the Father of Whom the Son is begotten; and then in His kindness He goes on to testify that His disciples possess this knowledge: not speaking at all by way of compliment, for He could never utter aught but truth, but inasmuch as they really knew Him and had most fully acknowledged Him. For that they knew and had believed that the Lord was really Son of God can by no means be a matter of doubt to right-minded persons. For how came it that Nathaniel the Israelite, when he heard Christ say: Before that Philip called thee, when thou wast under the fig-tree, I saw thee, immediately put forth his full confession of faith, saying: Rabbi, Thou art the Son of God, Thou art the King of Israel? Moreover, when the sea was marvellously and supernaturally calmed, how was it that those who were in the ship worshipped Him, saying: Truly Thou art the Son of God? Will any one maintain that this saying was uttered by men who did not know that He was God and begotten of God the Father? Surely such an one would give a most convincing proof of his want of intelligence. When, in the district of Caesarea Philippi, they were asked by Christ Himself: Who do men say that I the Son of Man am? did not they first of all give the opinions of others? Some, they say, think Thou art Elijah, and others Jeremiah, or one of the prophets. But Who they themselves said that He was, they shrank not from telling Him plainly, all speaking by the mouth of their chief, and that was Peter, affirming positively: Thou art the Christ, the Son of the Living God. Yet when Christ says: If ye had known Me, ye would have known My Father also, do not suppose that the saying is uttered entirely for the sake of the disciples: it is rather a general declaration laid down for all, the holy disciples being taken as representatives of all mankind.

Notice carefully how clearly we can see that they have not been ignorant that He is God and the Son of God. But when He spoke of Himself as "the Way" of God, they did not understand what seemed to be spoken in riddles—and this is the full extent of any ignorance that can be charged against them. For this reason, having briefly corrected the idea that they were unable to understand what was told to them indirectly, and then based on this a statement applying to all people, teaching plainly that whoever does not know the Son will also lose his knowledge of the Father, He then most justly testifies to the disciples' knowledge of Him, since they had already openly confessed their faith. He does this in the words: From henceforth ye know Him and have seen Him. And He uses the word "henceforth" not with reference to that hour or that day on which He was speaking His teaching on these matters, but He uses the word to contrast with the days of the old and first dispensation the new and recently-begun season of His own presence, by which the knowledge of the Father as seen through the Son has been made clearer for all people throughout the world. Therefore also in the Book of Psalms, as speaking to God the Father, He says: The knowledge of Thee has been greatly magnified by Me. For having seen the Son excelling in deeds incredibly marvelous, and with God-befitting authority easily accomplishing His own good pleasure, we have been led by this to accept in reverent admiration the knowledge of the Father, believing it to be no other than the knowledge of the Son who came forth from Him. From henceforth, therefore, ye know Him and have seen Him. For through the Son we have been led, as I just said, to know who the Father is, and not only have we known, but we have also beheld or seen. For knowledge indicates that mental contemplation at which one may very well arrive concerning the divine and ineffable physis that is above all, and through all, and in all. But to have seen the truth signifies the fulfillment of our knowledge by the vision of the miraculous works. For we have not simply known the bare fact that the Father is in His physis Life, nor have we had within ourselves the knowledge of the matter ideally and theoretically only—we have seen the truth carried out by the Son in giving life to the dead and restoring to existence those who had seen corruption. We have not simply known the fact that the God and Father of all is in His physis Life, and has the whole creation in subjection beneath His feet, and that He rules in sovereign authority over all things made by Him, so that, as it is written: All His works shake and tremble at Him—we have seen evidence of the truth in the action of the Son when, in rebuking the sea and the winds, He said with all authority, Peace, be still.

Notice carefully then how clearly we shall find that they have not been ignorant that He is God and the Son of God; but when He spoke of Himself as "the Way" of God, then they did not understand what seemed to be spoken enigmatically: and this will comprise the full extent of any charge of ignorance that can be brought against them. For this reason surely, having briefly refuted the idea of their inability to understand what was told them indirectly, and then grounded on this a declaration affecting all men, teaching plainly that whosoever knows not the Son will also lose his knowledge of the Father; He then most justly testifies to the disciples' knowledge of Him, inasmuch as they had already made open confession of their faith: and this He does in the words: From henceforth ye know Him and have seen Him. And He uses the word "henceforth," not with reference to that hour or that day on which He was uttering His teaching on these matters: but He uses the word in order to contrast with the days of the old and first dispensation the new and recently-arisen season of His own presence, whereby the knowledge of the Father as seen through the Son has been made clearer for all men throughout the world. Therefore also in the Book of Psalms, as speaking to God the Father, He says: The knowledge of Thee has been greatly magnified by Me. For having seen the Son excelling in deeds incredibly marvellous, and with God-befitting authority easily accomplishing His own good pleasure, we have been led on thereby to accept in reverent admiration the knowledge of the Father, believing it to be no other than the knowledge of the Son Who came forth from Him. From henceforth, therefore, ye know Him and have seen Him. For through the Son we have been led, as I said just now, to know Who the Father is, and not only have we known, but we have also beheld or seen. For knowledge indicates that mental contemplation at which one may very well arrive concerning the Divine and ineffable nature that is above all, and through all, and in all. But to have seen the Truth signifies the fulfilment of our knowledge by the vision of the miraculous works. For we have not simply known the bare fact that the Father is in His nature Life; nor have we had within ourselves the knowledge of the matter ideally and theoretically only: we have seen the truth carried out by the Son, in giving life to the dead, and restoring to existence those who had seen corruption. We have not simply known the fact that the God and Father of all is in His nature Life, and has the whole creation in subjection beneath His feet; and that He rules in sovereign authority over all things made by Him, so that, as it is written: All His works shake and tremble at Him, we have seen evidence of the truth in the action of the Son, when, in rebuking the sea and the winds, He said with all authority, Peace, be still.

Since He was about to say "you have not only known, but have even seen the Father," He thought it necessary to add the word "henceforth." Why? The reason was this: the law of Moses declared to the children of Israel, "The Lord your God is one Lord," and never offered teaching about the Son to the people of old. It was content with driving them away from the worship of many gods and calling them to worship One, and One only. But our Lord Jesus Christ through His Incarnation made known to us the Father through Himself by many signs and mighty works, and has shown that the nature of the Godhead which we believe to be contained in the Holy Trinity is in truth One. So He does well to say "henceforth," because of the imperfect knowledge possessed by those who follow the law and live according to that system. And we must note carefully that in saying that He Himself and not the Father has been seen, He in no way denies the real and individual existence of the God and Father from whom He is. Nor does He even say that He Himself is the Father, since He claims to have come to represent the Father's prosopon (Person). But since He is Consubstantial with the Father, He says that His Father is seen in His prosopon. It's just as if an ordinary man's son, wishing to indicate clearly the nature of his father, were to point to himself and say to anyone asking about the matter: "In me you have seen my father." Here again, however, the Godhead will entirely transcend the power of the example to illustrate.

Since therefore He was intending to say that "you have not only known, but have even seen the Father," He considered it essential to prefix the word " henceforth;" and why so? The reason was this: the law of Moses declared to the children of Israel, The Lord thy God is one Lord, and never offered the doctrine concerning the Son to the men of old time; it was content with driving them away from the worship of many gods and calling them to adore One, and One only: but our Lord Jesus the Christ by His Incarnation made known to us the Father through Himself by many signs and mighty works, and has shown that the nature of the Godhead which we believe to be contained in the Holy Trinity is in truth One. And so He does well to say " henceforth," on account of the imperfection of knowledge possessed by those who walk after the law, and order their lives in that system. And we must note well that in saying that He Himself and not the Father has been seen, He in no way denies the real and individual existence of the God and Father from Whom He is; nor does He even say that He Himself is the Father, inasmuch as He claims to have come to represent the Father's Person. But since He is Consubstantial with the Father, He says that His Father is seen in His Person; just as if an ordinary man's son, wishing to indicate plainly the nature of his father, were to point to himself and say to any chance inquirer in the matter: "In me thou hast seen my father." Here again, however, the Godhead will entirely transcend the power of the example to illustrate.

Philip is eager to learn, but not very sharp in the kind of understanding needed for Divine vision. Otherwise, he would never have thought it possible to see the Divine nature fully with bodily eyes, despite God's clear statement: No man shall see My Face and live. Even if God appeared to the saints in ancient times, as the inspired Scripture tells us, no one should suppose that the Divine nature was ever shown in its full perfection. Rather, it shaped itself into whatever outward appearance was especially suitable for each occasion. For example, the Prophets saw Him in different ways, and their descriptions of God vary greatly. Isaiah saw Him one way, and Ezekiel in a manner quite different from what Isaiah recorded. Philip should have understood that it was absolutely impossible for him to see the Divine Essence while in the flesh yet in no fleshly form, especially since it was far from wise to seek the presence of the Archetype when the Likeness and Very Exact Image of God the Father was right before his eyes—as though it were not already visible before him and revealed in the most fitting manner. Surely the contemplation of Christ is fully sufficient as a representation of the Essence of God the Father, unfolding most beautifully and exactly the marvelous grace of the Kingly Essence from which He was begotten. For the tree is known by its fruit, according to the Saviour's own saying. Since, for anyone who is truly thoughtful, contemplating the Son is enough to represent to us in complete fullness the nature of Himself and of His Father, we may reasonably consider the disciple's words out of place. Yet they still deserve to be counted among things worthy of the highest praise. For I think we must admire him, and more than moderately, for saying: Shew us the Father, and it sufficeth us. It is as though he had said: "We would acknowledge that we were enjoying every pleasure, and would have nothing more to seek to complete our happiness, if we ourselves were also deemed worthy of the longed-for sight of God the Father." A man who preferred the sight of God the Father to every blessing and to anything that could be imagined to contribute to his pleasure would surely be acknowledged worthy of all admiration. In this sense we shall understand the meaning of this passage, I think, according to the obvious and simpler view taken by most people. But if we need to consider a more elaborate sense, and perhaps to speak of some hidden meanings, we may suppose that Philip both spoke and thought something like this. The leaders of the Jews, along with the scribes and Pharisees, were stung to the quick by the Saviour's wondrous works, and pierced as if by stones thrown into their hearts by His immeasurable proofs of Divine power. They were bursting with jealousy and knew they were utterly powerless either to perform such wonders themselves or to prevent Him from working them. So they criticized His miraculous acts, seeking to diminish His glory with deceitful words. Running throughout all of Judaea and Jerusalem itself, they spread reports—sometimes that He worked His signs by the power of Beelzebub, other times, in the fury of their uncontrollable madness, that He had a devil and did not know what He was saying. For they kept rebuking the crowds, saying: He hath a devil, and is mad: why hear ye Him? Moreover, there was another plan of theirs devised in an insufferable way to ruin His good reputation, and I feel it my duty to explain what this was. They tried to persuade the people, as we just showed, not to pay attention to our Saviour's teaching, but to abandon His teaching as contrary to the law, hurrying to avoid Him as much as possible and to stick more firmly to the precepts given by Moses as from God. And on what grounds did they urge this? They said that the great Moses long ago led the people out to meet with God, as it is written, and presented them at Mount Sinai, showing them God in the mountain, preparing them to hear His words, and assuring them most fully and clearly that God was uttering the laws—whereas Christ gave no such proofs of His authority and did nothing of the sort. That this comparison was commonly accepted among them you will learn from this. For you will see them saying to the man born blind whom the Saviour healed by ineffable power: Thou art His disciple, but we are disciples of Moses. For we know that God hath spoken unto Moses; but as for this Man, we know not whence He is. Those who were arguing with Jewish arguments considered that their case on this point was difficult to meet and impossible for most people to refute, and probably they did confound and ensnare many by it. Bearing this in mind, and thinking that all the opposition of the Jews would be stopped if Christ Himself also showed the Father to those who believe in Him, Philip addresses Him with the words: Lord, show us the Father, and it sufficeth us. Understand him to imply this much: "Everything, O Master, that is necessary for faith is accomplished by Your authority, and by countless wonders one could refute the excessive extravagance of the Jewish mockery. But nothing at all will be lacking to us if You Yourself will show us God the Father. For this will be sufficient for Your disciples, enabling them in the future to arm themselves very successfully in defense with the very arguments of those who raised the earlier objections." By applying some such interpretation as this to the passage before us, we shall I think succeed in arriving at the argument suitable to the occasion. For Philip himself invites our attention to this interpretation by saying, "It sufficeth us to see God the Father," as though this and this alone were lacking to those who have believed. And the Saviour Himself also may seem to suggest the same idea by saying in what follows: The words that I say unto you, I speak not from Myself: but the Father abiding in Me, He doeth the works. But the sense we should assign to this saying will be explained not in the present passage but in the more suitable and neighboring one.

Philip is anxious to learn, but not very keen in that understanding which is adapted to Divine vision; for else he would never have supposed it possible with bodily eyes to behold in its fulness the Divine nature in spite of the plain declaration of God: No man shall see My Face and live. For even if God in days of old appeared to the saints, as the inspired Scripture tells us, yet no one I think would suppose that the Divine nature was ever made manifest in its full perfection, but rather that it moulded itself into that peculiar fashion of outward appearance which was more specially suitable for each occasion. For example, the Prophets have seen Him in different manners, and their description of God varies greatly. For Isaiah beheld Him in one way, and Ezekiel again in a manner not resembling the wonder recorded in Isaiah. Philip therefore ought to have understood that it was absolutely impossible that he could see the Divine Essence in the flesh and yet in no fleshly form; especially as it was far from wise, with the Likeness and Very Exact Image of God the Father present before his eyes, to seek to penetrate onward to the presence of the Archetype, as though it were not then visible before him and manifested in the most fitting manner. For surely the contemplation of Christ is most fully sufficient as a representation of the Essence of God the Father, unfolding most beautifully and most exactly the marvellous grace of the Kingly Essence from which He was begotten. For the tree is known by its fruit, according to the saying of the Saviour Himself. Seeing therefore that to one who is really thoughtful the contemplation of the Son suffices to represent to us in perfect fulness the nature of Himself and of His Father, we may in all probability reckon the saying of the disciple as out of place; but still it will be found meet to be reckoned within the number of things that deserve the highest praise. For I think we must admire him, and that more than moderately, for saying: Shew us the Father, and it sufficeth us. For it is as though he had said: "We should acknowledge that we were in the enjoyment of every pleasure, and there would be nothing for us to seek to fill our cup of happiness, if we ourselves also were deemed worthy of the longed-for sight of God the Father." But a man who preferred to every blessing, and to everything that could be imagined to contribute to his pleasure, the sight of God the Father, would surely be acknowledged to be worthy of all admiration. In this sense we shall understand the meaning in this passage, as I think, according to the obvious and simpler view taken by most men. But if it is needful to glance at a more elaborated sense, and perhaps to speak of some of the hidden meanings, we may suppose that Philip both spoke and also thought something on this wise. The leaders of the Jews, and besides them the scribes also and Pharisees, were stung to the quick by the Saviour's wondrous works, and pierced as by stones cast into their heart by His immeasurable proofs of Divine power; they were bursting with jealousy and knew that they were utterly powerless either to perform such wonders themselves or to prevent Him from working them. And so they cavilled at His miraculous acts, seeking to make light of His glory by deceitful words; and running up and down the whole territory of Judaea and Jerusalem itself, they spread reports, at one time that He wrought His signs in the power of Beelzebub; at another time, in the fury of their uncontrollable madness, that He had a devil and knew not what He said. For they kept rebuking the multitudes, saying: He hath a devil, and is mad: why hear ye Him? Moreover [there was another plan of theirs] devised in an insufferable manner to ruin His good reputation; and what this was, I feel it my duty to explain. For they tried to persuade the people, as we showed just now, not to attend to our Saviour's discourses, but to desert His teaching as contrary to the law; hastening to avoid Him as much as possible, and to adhere more firmly to the precepts given as from God by Moses. And on what grounds did they urge this? They said that the great Moses led forth the people of old to meet with God, as it is written, and presented them at the Mount Sinai, showing to them God in the mountain, and preparing them to hear His words, and assuring them most fully and clearly that God was uttering the laws: whereas Christ gave no such proofs of His authority, and did nothing at all of the like. And that this comparison was currently accepted among them thou wilt learn from hence. For thou wilt behold them saying to the man born blind whom the Saviour healed by ineffable power: Thou art His disciple, but we are disciples of Moses. For we know that God hath spoken unto Moses; but as for this Man, we know not whence He is. Those therefore who were arguing with Jewish pleas considered that their argument on this head was difficult to meet and impossible for most men to refute; and, as is probable, they did thereby confound and ensnare many. Bearing this in mind, and thinking that all the gainsaying of the Jews would be stopped if Christ Himself also would show the Father to those who believe on Him, Philip addresses Him in the words: Lord, show us the Father, and it sufficeth us. For conceive him to imply this much: "All things, O Master, that are conducive to faith are effected by Thy authority, and by wonders innumerable one might rebuke the immoderate extravagance of the Jewish gibings. But nothing whatever will fail us, if Thou Thyself wilt show forth to us God the Father; for this will be sufficient for Thy disciples, so as to enable them in the future very successfully to arm themselves in defence with the very arguments of those who put forth the former objections." By applying some such view as this to the passage before us, we shall I think succeed in arriving at the argument suitable to the occasion. For Philip himself invites our attention to this view of ths case, by saying, "It sufficeth us to see God the Father," as though this and this alone were wanting to those who have believed. And the Saviour Himself also may seem to suggest the same idea, by saying in what follows: The words that I say unto you, I speak not from Myself: but the Father abiding in Me, He doeth the works. But the sense we should attribute to this saying will be explained not in the present but in the more suitable and neighbouring passage.

In an unexpected way He convicts the disciple of ignorance. For the less easily discernible portions of the meanings implied, in the understanding of which our mental faculties are necessarily put to a more subtle test, will certainly be grasped by those who want to learn—although possibly not in a short period, yet still over a longer stretch of time—and will explain themselves most clearly. And those whose minds are not hardened and whose knowledge is unobstructed may at once be expected to perceive such meanings and accept them with perfect ease. "What is it therefore," He seems to say, "that prevents you, O Philip, from arriving at complete knowledge of Myself? Tell Me. For although so long a time has passed since I have been with you—enough time for a perfect knowledge of all that was necessary for you to learn—nevertheless you are still in doubt, or rather are convicted of absolute ignorance, as to Who I am by nature and where I come from. And yet you find Me to be the Creator of all that is especially admired in your sight. How was it that you did not know that he who has seen Me has seen the Father? You suppose that the Jews of old saw the Divine Nature on Mount Sinai and heard it speaking in delivering the laws that govern human conduct, but you have not yet realized that through Me and in Me you have seen the Father. For he who has seen Me has seen the Father." And to show my hearers that it is no bodily contemplation that Christ here indicates, I think does not need many words. For no thoughtful person would ever maintain that the Divine Nature can be made an object of bodily vision. No, no one could endure to behold with the eyes of the body that which is now understood dimly as in a mirror, for we see darkly, and I believe that even the person who boasts of the very highest knowledge has but a faint idea concerning God.

In an unexpected way He convicts the disciple of ignorance. For the less easily discernible portions of the meanings implied, in the apprehension of which our mental faculties are necessarily put to a more subtle test, will certainly, although possibly not in any short period yet still in a longer extension of time, be grasped by those who are desirous to learn, and will explain themselves most clearly; and those whose minds are not hardened and whose knowledge is unobstructed, may at once be expected to perceive such meanings and accept them with perfect ease. "What is it therefore," He seems to say," that hinders you, O Philip, from arriving at perfection of knowledge of Myself? Tell Me. For although so long a time has elapsed since I have been with you as to suffice for a perfect knowledge of all that it was needful for thee to learn, nevertheless thou art still in doubt, or rather art convicted of absolute ignorance, as to Who I am by nature, and whence I come; and yet thou findest Me to be the Creator of all that is more especially admired in thy sight. How was it that thou didst not know that he who hath seen Me hath seen the Father? Thou supposest that the Jews of old saw the Divine Nature on Mount Sinai, and heard it speaking in delivering the laws that govern men's conduct; but not yet hast thou realised that through Me and in Me thou hast seen the Father. For he that hath seen Me hath seen the Father." And to show my hearers that it is no corporeal contemplation that Christ here indicates, needs I think not many words. For no thoughtful person would ever maintain that the Divine Nature can be made an object of corporeal vision; nay, no one could endure to behold with the eyes of the body that which is now apprehended dimly as in a mirror: for we see darkly, and I believe that even the man who boasts of the very highest knowledge has but a faint idea concerning God.

But we must also say this to the enemies of the truth, who pour out their attacks against us—or rather against the very essence of the Only-begotten. For if it is not true that the Son is of the very essence of God the Father, so as to be by generation what He is—namely, in His nature and in very truth God—and if He is made glorious merely by the addition to Himself of features that were not originally His own, so that He shines as it were by reflected light from glories given to Him and not by His own natural radiance, while appearing all the while as a true likeness of the Father and an unchanging image of God, then surely in the first place He could not be in His nature a Son, or even in any true sense an offspring. Instead, He must be either a created being like ourselves or some other being in a similar position. And if this is admitted and accepted as true, we will then, it seems, have established this consequence also: that the Father could never be really and naturally a Father, but only so in will and in appearance, just as He is considered a Father of us also. And what will naturally follow from this? We will still necessarily have to acknowledge a Trinity, only we no longer express any belief whatever in the Holy Trinity, but rather in three utterly distinct persons, each having nothing essentially in common with any other, each one of those named withdrawing into the special peculiarity of His own nature, each totally separate from the others. For the seriousness of the subject forces us to speak even more firmly on this point. And if we allow that this is true and confess that it follows as we have said, and admit that the Son is utterly different from the essence of God the Father, then surely Christ will be speaking falsely in the words: "He that hath seen Me hath seen the Father." For since the Father is from the beginning in His nature God, how could the Son, although not being (according to the view of these heretics) in His nature God, show forth the Father in Himself? For how shall we behold the Uncreated in the created? And in one who once was not (according to their theory), how could anyone possibly behold Him who was from all eternity? For let none of these blasphemers tell me, in his clever arguments against the power of truth, that because Christ is endowed with the glory of God and His power and wisdom and goodness and omnipotence, so that He can bring into being things that never before existed, therefore He is also an image of Him. But first let such a person prove whether Christ does not display Himself as in His nature God, and that so clearly that there is nothing which impairs the complete and absolute resemblance of the image to the original. And if he hesitates in confusion and is unwilling to prove this, we will next ask him to tell us what explanation will allow one who (according to their accursed notions) is not in His nature God to be able to fulfill the works that belong to the Godhead—for this is what they mean by saying that He bears the image of the Father. For if the Son, without possessing as His own a power sufficient for the purpose, borrows the power from the Father and is supplied by Him with wisdom and might so as to be able to perform actions which we will allow to be beyond the power of any nature except that of the Father alone, then in so doing He will be falsely representing the image and the likeness. And if we refuse to admit that He (being of the nature we have just been describing) is guilty of falsehood, and accept the truth of His words, we will then find ourselves convicted of wronging the glory of God the Father in a manner that I will now explain. We are forced to admit one of two things: either He falsely represents the image of God the Father, in that He does not possess in Himself the might sufficient for His acts but is supplied with it from another, whereas it is not so with the original; or else, if it is true as He says that in Him the Father is seen by us, and that there is really nothing whatever that disfigures or obscures or distorts His perfect similarity, it is absolutely necessary, willingly or unwillingly, to admit that the Father Himself holds His power as something received from another. For in this way He willed to display to us Himself in the image of His own nature and of His glory.

But this also we must say to the enemies of the truth, who are profuse in their railings against us, or rather against the very essence of the Only-begotten. For if it is untrue that the Son is of the very essence of God the Father, so as to be by generation That which He is, namely in His nature and in very truth God; and if He is made illustrious by the mere addition to Himself of features that were not originally His own, so that He shines as it were by reflected light from glories bestowed upon Him, and not by His own natural lustre, while appearing all the while as a true Likeness of the Father and an unchanging Image of God; then surely in the first place He could not be in His nature a Son, or even in any true sense an Offspring, but He must be either a created object like unto ourselves, or some other being standing in a similar relation: and this much being admitted and accepted as true, we shall then, it seems, have established this consequence also, that the Father could never be really and naturally a Father, but only so in will and in semblance, just as He is reckoned a Father of us also. And what will be the natural sequence of this? We shall still necessarily have to acknowledge a Trinity: only no longer do we express any belief whatever in the Holy Trinity, but rather in three utterly distinct Persons, each having nothing essentially in common with any other, each one of those named receding as it were into the special peculiarity of His own nature, each totally separate from the other. For the weightiness of the subject forces us to speak even more firmly still on the point. And if we allow that this is true, and confess that it follows as we have said, and admit that the Son is utterly different from the essence of God the Father, surely then Christ will be speaking falsely in the words: He that hath seen Me hath seen the Father. For since the Father is from the beginning in His nature God, how could the Son, although not being (according to the view of these heretics) in His nature God, shew forth the Father in Himself? For how shall we behold the Uncreated in the created? And in one who once was not (according to their theory), how could any man possibly behold Him Who was from all eternity? For let not any of these blasphemers tell me, in his sophistical declamations against the power of truth, that because Christ is endued with the glory of God and His power and wisdom and good and omnipotence, so that He can bring into being things that never before existed, therefore He is also an Image of Him: but first let such an one prove whether Christ does not display Himself as in His nature God, and that so irrefutably that there is nothing which impairs the universal and absolute resemblance of the Image to the Archetype. And if he hesitates in perplexity and is unwilling to prove this, we will in the next place ask him to tell us what explanation will allow of one who (according to their accursed notions) is not in His nature God, being enabled to fulfil the works that belong to the Godhead: for this is what they mean by saying that He bears the Image of the Father. For if the Son, without possessing as His own a power sufficient for the purpose, borrows the power from the Father, and is by Him supplied with wisdom and might, so as to be able to perform actions which we shall allow to be beyond the power of any nature save that of the Father alone; then in so doing He will be falsely representing the Image and the Likeness. And if we refuse to admit that He (being of the nature we have just been describing) is guilty of falsehood, and accept the truth of His words, we shall then find ourselves convicted of wronging the glory of God the Father in a manner that I will now explain. We are constrained to admit one of two things: either He falsely represents the Image of God the Father, in that He possesses not in Himself the might sufficing for His acts, but is supplied therewith from another, whereas it is not so with the Archetype; or else, if it is true as He says that in Him the Father is seen by us, and that there is really nothing whatever that disfigures or obscures or perverts His perfect similarity, it is absolutely necessary, willingly or unwillingly, to admit that the Father Himself holds His power as something received from another. For in this way He willed to display to us Himself in the Image of His own nature and of His glory.

Someone might say to these heretics, "Don't you see where your theory leads once it leaves the safe path, and into what an abyss of error it will plunge those who hold such views?" But they say, "Surely it is possible that the Son, even if he is a created being, may still accomplish the works his physis enables him to do, and so advance the glory of God the Father?" What suggestion could be more impious than this? If this is as they say, then there can no longer be any superiority or higher dignity by which God excels his creatures, if even one of them is to be invested with the glory and power of the Godhead. Let no one be so utterly deranged in mind as to suppose that he is imagining and expressing a marvelous and magnificent compliment concerning the Son by thinking or saying that "he is a creature, but not as one of the creatures." Let him be well assured that he is thus considerably disparaging his glory. For the question is not whether his physis is especially superior beyond all other creatures, but whether he is a created being at all. For how could he avoid the consequences of being a creature, even if he were the noblest of all creatures? And if the glory of the Son is disparaged by saying that he was brought into existence, why do they vainly propose (to heal, as it were, his offended dignity) the statement that he was created in the highest of all possible ranks? It follows, therefore, that we shall offer insult to the ousia of God the Father if we bestow such power on the Son, supposing the Son (according to their ignorant and unskilled reasoning) is himself a created being. And we shall not tolerate them when they tell us that the Son performs the acts of the Godhead, though himself in his physis a creature, so as to glorify God the Father. If they can prove as much from the Divine Scripture, let them bring forward their citations, and let them observe the sayings of the holy writers in all sincerity. But if these are inventions of their own minds, and if they have themselves manufactured their arguments in this matter, we shall address them with the words: Woe to those who prophesy after their own heart! For we shall agree that the Father always desires whatever he knows will maintain in integrity his divine glory and preserve the absolute truth of the declarations made concerning himself. And so we shall now bid farewell to the ignorant suggestions of those heretics and pass on to the real truth concerning Christ, believing that he is truly begotten as Son of the ousia of God the Father, and that he is in his physis God of God. For thus he speaks in perfect truth, being both the very Image and the Likeness of God the Father, when he says: He that hath seen me hath seen the Father.

"Is it possible then," one might go on to say to these heretics, "that you do not perceive whither your theory, when once it quits the safe path, will lead you on, and into what an abyss of error it will plunge those who have held such views?" "But," say they, "surely it is possible that the Son, although a created being, may yet fulfil the works whereof by His nature He is capable, and so advance the glory of God the Father?" Now what suggestion can appear more impious than this? If this be as they say, there can no longer be any superiority or any higher dignity by which God excels His creatures, if even one of them is to be invested with the glory and power of the Godhead. For let no one be so excessively deranged in mind as to suppose that he is imagining and uttering a marvellous and magnificent compliment concerning the Son in thinking or saying that "He is a creature, but not as one of the creatures." Let him be well assured that he is thus in no small degree disparaging His glory. For the question is not whether His nature is specially superior beyond all other creatures, but whether He is at all a created being. For how could He avoid the consequences of being a creature, even though He were the noblest of all creatures? And if the glory of the Son is disparaged by saying that He was brought into existence, why do they vainly advance (to heal as it were His offended dignity) the statement that He was created in the highest of all possible ranks? It follows therefore that we shall offer insult to the essence of God the Father if we bestow such power on the Son, supposing the Son (according to their ignorant and unskilful reasoning) is Himself a created being. And we shall not tolerate them when they tell us that the Son performs the acts of the Godhead, though Himself in His nature a creature, so as to glorify God the Father. If they can prove as much from the Divine Scripture, let them bring forward their citations, and let them observe the sayings of the holy writers in all sincerity: but if these are inventions of their own brains, and if they have themselves manufactured their arguments in this matter, we shall salute them with the words: Woe to those who prophesy after their own heart! For we shall allow that the Father ever is desirous of whatsoever He knows will maintain in integrity His Divine glory and preserve the absolute truth of the declarations made concerning Himself. And so we shall now bid farewell to the ignorant suggestions of those heretics and pass on to the real truth concerning Christ, believing that He is in truth begotten as Son of the essence of God the Father, and that He is in His nature God of God. For thus He speaks in perfect truth, in that He is both the Very Image and the Likeness of God the Father, when He says: He that hath seen Me hath seen the Father.

You might have beheld the glory of the Father in Me, Philip, and from what I am you could have perceived the nature of My Parent. For I have appeared in My true character as a Very and Exact Image and as a Perfect Likeness of His ousia, bearing engraved on Myself the entire physis of God the Father. What additional manner of Divine vision other than this could you ask for, at least if you would show your ability to judge things in true proportion? Or tell Me what kind of contemplation you need. Do you really think that a better and fuller manifestation was granted to the people of former times, when I came down on Mount Sinai in a vision of fire? For this above all else was the greatest and most usual boast of the Jews.

"Thou mightest, Philip," He would say, "have beheld the glory of the Father in Me, and from what I am have perceived the nature of My Parent: for I have appeared in My true character as a Very and Exact Image and as a Perfect Likeness of His essence, bearing engraved on Myself the entire nature of God the Father. What additional manner of Divine vision other than this couldst thou ask for, at least if thou wouldst display thy ability to estimate things in true proportion; or tell Me what kind of contemplation thou dost require? Dost thou really suppose that a better and fuller manifestation was granted to the men of former times, when I came down on Mount Sinai in a vision of fire?" For this above all else was the greatest and most usual boast of the Jews.

This is probably what Christ's answer meant. We must now, I think, boldly state that the miracles of our Savior Christ revealed God the Father better than the vision that appeared on Mount Sinai. You will see that Philip, when he had the true Image right before his eyes, was not at all compelled to ask for that other sight of God the Father which was granted to people in former times on Mount Sinai. For there the Lord descended, as it is written, in the form of fire, while the Israelites watched. But I don't think anyone could thereby advance to a correct understanding of God, or immediately rise to a proper comprehension of the Godhead. For how could we be led through fire as an image to recognize the existence of God the Father as the Archetype it shadows forth? For God is naturally good, and moreover is a Creator, calling previously non-existent things into being, bringing the universe together into existence, and giving life to all things. He is also Wisdom and Power, kind, compassionate, and merciful. And none of these attributes belong to fire. For no one—at least if they had any sense—would suppose that fire was kind and compassionate to people; nor would anyone soberly claim that it was a creative force, possessing wisdom and the power to give life. If this is true, tell me how anyone could possibly gather any ideas about the true nature of the Godhead from a vision of fire. Or how could one see in a mirror darkly any of those attributes that are inherent in it? What then, someone may ask, was the reason that led God to reveal Himself in the form of fire on Mount Sinai? We shall answer that since the children of Israel were, at that moment more than any other in their history, beginning their education in the way of godliness and were about to receive the law which was to be observed as a strict rule to govern their own lives, it was especially necessary that God should appear as a Chastiser and a Fearsome One to them, so that transgressors might be able to realize that they had to deal with a Fire. Therefore surely it was that the great Moses also, in speaking to the children of Israel, said: Our God is a consuming Fire. And we should not at all be inclined to say that the very wise writer compared Him to fire in order to show us the nature of God, but rather that he gave God this title based on the fact that, because of His extreme hatred of wickedness, God does not shrink from wasting and consuming, like an all-devouring fire, those who despise Him. Therefore it is not because of what He is in His nature that God makes Himself known in a vision of fire, but it was found to benefit those who listened that He should be thus named and that He should have appeared as fire at that time. Let us turn now to that true and most exact vision of the Father granted to us in the Son. For we shall see Him to be an Image of the One Who begat Him, if we look intently with the eye of our minds on the extraordinary powers that are displayed in Him. Goodness belongs naturally to God the Father, and we shall find the same in the Son. For surely He is good, Who endured such great humiliation for our sakes, coming into the world to save sinners and laying down His life for them. Similarly the Father is powerful, and so is the Son. For what power could be greater than that which commanded even the elements themselves, rebuking the sea and the winds, and transforming the nature of substances at His will; commanding the leper to be cleansed, and giving sight to the blind—and all with God-befitting authority? The Father is in His nature Life: the Son also is equally Life, giving life to those who have been turned to corruption, overthrowing the power of death, and thereby raising the dead to life. Rightly then does he say to Philip: He that hath seen Me hath seen the Father. "For whereas," He would say, "you could in Me and through Me see very clearly My Father, what other kind of Divine vision do you ask for, when you have received a far better one than that given to the people of former times, and have encountered a most true Likeness of the Father, namely My own Self?"

This we may in all probability suppose to have been the meaning of Christ's answer. We must now, I conceive, feel it our duty to state in all boldness that the manifestation of the miracles of our Saviour Christ was a better guide to the knowledge of God the Father than the vision that appeared on Mount Sinai. For thus thou wilt see that Philip, when the true Image was before his eyes, was in no way constrained to ask for that other sight of God the Father which on Mount Sinai was granted to those of former time. For there the Lord descended, as it is written, in a form of fire, while the Israelites were looking on. But no one could, I think, thereby be made to advance to a right conception concerning God, or to ascend with one bound to a fitting comprehension of the Godhead. For how by means of fire as an image could we be led to realise the existence of God the Father as the Archetype [thereby shadowed forth]? For God is naturally good, and moreover is a Creator, calling previously non-existent things into being, bringing together the universe into consistence, and quickening all things: He is also Wisdom and Power, kind, compassionate, and merciful. And none of these attributes belong to fire. For no one would suppose, at least if he were gifted with sense, that fire was kind and compassionate to men; nor would any one soberly maintain that it was a creative influence, endowed with wisdom and the power of bestowing life. If this be so, tell me how any one could possibly from a vision of fire gather any ideas concerning the true nature of the Godhead. Or how could one behold in a mirror darkly any of those attributes that are inherent in it? What then, one may say, was the ground or reason that induced God to declare Himself in the form of fire on Mount Sinai? We shall answer that as the children of Israel were, at that moment above all others in their career, beginning their education in the way of godliness, and were about to draw up the law which was to be observed as a strict rule to govern their own lives; it was most especially needful that God should appear as a Chastiser and a Terrible One to them, so that transgressors might be able to realise that they had to do with a Fire. Therefore surely it was that the great Moses also in speaking to the children of Israel said: Our God is a consuming Fire. And we should not at all be inclined to say that it was in order to exhibit to us the nature of God that the very wise writer thus compared Him to fire, but that he bestowed this title on God from the fact that, owing to His excessive hatred of wickedness, God shrinks not from wasting and consuming, like an all-devouring fire, those who despise Him. Therefore it is not in consequence of what He is in His nature that God makes Himself known in a vision of fire: but it was found to conduce to the profit of those who listened, that He should be thus named, and that He should have then appeared as fire. Let us pass now to that true and most exact vision of the Father granted to us in the Son. For we shall see Him to be an Image of the One Who begat Him, if we gaze intently with the eye of our minds on the extraordinary powers that are displayed in Him. Goodness belongs naturally to God the Father, and the same we shall find in the Son. For surely He is good, Who endured so great humiliation for our sakes, coming into the world to save sinners, and laying down His life for them. Similarly the Father is powerful, and so it is with the Son. For what power could be greater than that which commanded even the elements themselves, rebuking the sea and the winds, and transforming the nature of substances at His will; bidding the leper be cleansed, and giving sight to the blind: and all with God-befitting authority? The Father is in His nature Life: the Son also is equally Life, quickening those who have been turned to corruption, overthrowing the power of death, and thereby raising the dead to life. Rightly then does he say to Philip: He that hath seen Me hath seen the Father. "For whereas," He would say, "thou mightest in Me and through Me behold very clearly My Father, what other manner of Divine vision dost thou ask for, when thou hast received a far better one than that vouchsafed to the men of former time, and hast met with a most true Likeness of the Father, namely Mine own Self?"

"I indeed, O Philip," He would say, "in depicting in Myself the physis of My Father, am the Image of His ousia, shaped as that implies after His likeness, not (as might be supposed) by receiving glories that once were not Mine, nor even by the reflected brilliance of Divine gifts that once were unfamiliar but have been granted from outside: but rather in My own physis are contained the qualities peculiar to My Father; and whatever He may be, that in very truth am I, in regard to sameness in ousia. You will surely reply to this: for it seems you did not go on to realize that I am in the Father, and the Father in Me. And yet the force of my words will compel you from now on, even against your will, to acknowledge your agreement with this. Therefore, whatever I say is spoken as the words of the Father; and whatever I do, is done by the Father also." And Christ says this, not as one using the words of another, nor even as speaking in the role and function of a prophet to interpret the commands that came from the Father above: for the prophets always spoke, not their own words, but the words which they received by inspiration from God. Again, He attributes to His Father the successful performance of His miracles, not implying that He works His wonders by a power not His own, as did for instance those Apostles who said to the people: "Give no heed to us, as though by our own power or godliness we had healed the sick man." For the saints are accustomed to use no power of their own in working their miracles, but rather the power of God: for they appear as ministers and servants, showing forth the words and also the works of God. But since the Son is Consubstantial with the Father, differing from Him in no respect except as to distinct hypostasis, He says that His own words are those of the Father, since the Father could in no way make use of words differing from those of the Son. And further, you will understand the same to be signified in the majesty of His works. For since the Father could never by any possibility carry out any work without the Son's knowledge and cooperation, Christ attributes His works to His Father. For consider Him as saying more clearly this: "I am in all respects like to Him Who begot Me, and an Image of His ousia; not merely adorned with the outward appearance of a glory that is not Mine, but, owing to the identity of ousia, containing within Myself My Father in all His fullness."

"I indeed, O Philip," He would say, "in depicting in Myself the nature of My Father, am the Image of His essence, moulded as that implies after His likeness, not (as might be supposed) by the bestowal of glories that once were not Mine, nor even by the reflected brilliancy of Divine endowments that once were unfamiliar but have been granted from without: but rather in My own nature are contained the qualities peculiar to My Father; and whatsoever He may be, that in very truth am I, in regard to sameness in essence. To this thou wilt surely reply: for it seems thou didst not go on to realise that I am in the Father, and the Father in Me. And yet the force of my words shall constrain thee henceforth, even in spite of thyself, to acknowledge thy assent to this. Therefore, whatsoever I say is spoken as the words of the Father; and whatsoever I do, is done by the Father also." And Christ says this, not as one making use of the words of another, nor even as speaking in the office and capacity of a prophet to interpret the commands that came from the Father above: for the prophets ever spake, not their own words, but the words which they received by inspiration from God. Again, He attributes to His Father the successful performance of His miracles, not implying that He works His wonders by a power not His own, as did for instance those Apostles who said to the people: "Give not heed to us, as though by our own power or godliness we had healed the sick man." For the saints are wont to use no power of their own in working their miracles, but rather the power of God: for they appear as ministers and servants, showing forth the words and also the works of God. But since the Son is Consubstantial with the Father, differing from Him in no respect except as to distinct personality, He says that His own words are those of the Father, since the Father could in no wise make use of words differing from those of the Son. And further, thou wilt understand the same to be signified in the majesty of His works. For since the Father could never by any possibility carry into effect any work without the Son's knowledge and co-operation, Christ attributes His works to His Father. For consider Him as saying more clearly this: "I am in all respects like to Him Who begat Me, and an Image of His essence; not merely adorned with the outward appearance of a glory that is not Mine, but, owing to the identity of essence, containing within Myself My Father in all His fulness."

If He would say, "My Father had spoken anything to you, He would have used words no other than these which I now speak. For the equality in ousia between Myself and Him is so great that My words are His words, and whatever I do may be believed to be His actions: for abiding in Me, by reason of the exact equivalence in ousia, He Himself does the works." For since the Godhead is One, in the Father, in the Son, and in the Spirit, every word that comes from the Father comes always through the Son by the Spirit, and every work or miracle is through the Son by the Spirit, and yet is considered as coming from the Father. For the Son is not apart from the ousia of the Father, nor indeed is the Holy Spirit; but the Son, being in the Father, and having the Father again in Himself, claims that the Father is the doer of the works. For the physis of the Father is mighty in operation, and shines out clearly in the Son.

"If," He would say, "My Father had spoken anything to you, He would have used words no other than these which I now speak. For so great is the equality in essence between Myself and Him, that My words are His words, and whatsoever I do may be believed to be His actions: for abiding in Me, by reason of the exact equivalence in essence, He Himself doeth the works." For since the Godhead is One, in the Father, in the Son, and in the Spirit, every word that cometh from the Father comes always through the Son by the Spirit: and every work or miracle is through the Son by the Spirit, and yet is considered as coming from the Father. For the Son is not apart from the essence of the Father, nor indeed is the Holy Ghost; but the Son, being in the Father, and having the Father again in Himself, claims that the Father is the doer of the works. For the nature of the Father is mighty in operation, and shines out clearly in the Son.

And one might add another meaning that is clearly suggested by the principles underlying the Incarnation. He says: I speak not of Myself, meaning "not separated from or in disagreement with God the Father." Since He appeared to those who saw Him in human form, He refers His words back to the Divine nature, speaking in the Person of the Father. He does the same with His actions. He almost seems to say: "Don't let this human form take away from Me the reverent regard that is due and fitting for Me. Don't suppose that My words are those of a mere man or someone like yourselves, but believe them to be truly Divine and such as befit the Father equally with Me. It is He Who works, abiding in Me, for I am in Him and He is in Me. Don't think, therefore, that the people of former days received a great and extraordinary privilege because they saw God in a vision of fire and heard His voice speaking to them. For you have actually seen the Father through Me and in Me, since I have appeared among you, being God in My nature, and have come visibly, according to the words of the Psalmist. And be assured that in hearing My words, you heard the words of the Father. You have been spectators of His works and of the might that is in Him. For He speaks through Me, as through His own Word, and in Me He carries out and achieves His wondrous works, as though through His own Power."

And one might add to this another meaning that is involved, suggested clearly by the principles that underlie the Incarnation. He says: I speak not of Myself, meaning "not in severance from or in lack of accordance with God the Father." For since He appeared to those who saw Him in human form, He refers His words back to the Divine nature, as speaking in the Person of the Father; and the same with His actions: and He almost seems to say: "Let not this human form deprive Me of that reverent estimation which is due and befitting to Me, and do not suppose that My words are those of a mere man or of one like unto yourselves, but believe them to be in very truth Divine, and such as befit the Father equally with Myself. And He it is Who works, abiding in Me: for I am in Him, and He is in Me. Think not therefore that a mighty and extraordinary privilege was granted to the men of former days, in that they saw God in a vision of fire, and heard His voice speaking unto them. For ye have in reality seen the Father through Me and in Me; since I have appeared among you, being in My nature God, and have come visibly, according to the words of the Psalmist. And be well assured that in hearing My words, ye heard the words of the Father; and ye have been spectators of His works, and of the might that is in Him. For by Me He speaks, as by His own Word; and in Me He carries out and achieves His wondrous works, as though by His own Power."

I think no reasonable theory would ever separate the One who is the Word of the Father and the mighty Power of His ousia from the ousia of the Father. Rather, everyone would freely confess that the Word always existed from the beginning, contained by nature in the Father's ousia—everyone, at least, who is not confused by mental perplexity.

And so I suppose that no reasonable theory would ever separate Him Who is the Word of the Father and the mighty Power of His essence, from the essence of the Father. Eather would every one freely confess that the Word ever was from the beginning in His nature contained in the Father's essence, every one at least who is anything but distraught in mental perplexity.

Believe that I am in the Father, and the Father is in Me.

11 Believe that I am in the Father, and the Father is in Me

He now admits plainly, or rather commands the disciples from now on, that we must think in no other way than the Word of Truth Himself desires. For He is consubstantial with His Father, with nothing at all intervening or in any way separating One from the Other into a diversity of nature. He is one with Him, so that the Son's nature appears in the ousia of the Father, and in the ousia of the Offspring that of God the Father appears clearly—just as one might see happen in human relationships. For we are in no way different in our nature from our offspring, nor are we separated from them in an alienation of nature, although we are distinguished by a difference of outward prosopon. To illustrate this, let anyone who has looked upon the son begotten by himself consider the story of the blessed Abraham. But in the case of human beings the difference is often very considerable, each one tending definitely, in a way, toward a withdrawal of himself into a peculiar pattern of life and character, without feeling personally bound up in the other, although their unity of ousia may be certain and evident to all. But in the case of God, who is always in perfect accordance with His nature, you must believe it to be otherwise. The Father indeed is in individual hypostasis Father and not Son; and again similarly He who comes forth from the Father is Son and not Father; and the Spirit is distinctly Spirit. But since the Holy Trinity is united and joined together into a oneness of Godhead, there is among us one God alone, and it would be impossible to attribute to each one of the persons here indicated the habit of withdrawal from the others, and neither will ever withdraw into absolute separation. But we believe that each person is in very substance exactly what we have here named Him. We consider that the Son, being of the Father—that is, of His ousia—proceeded forth from Him in an ineffable manner, and yet abides in Him. Likewise also concerning the Holy Spirit: He proceeds in very truth from God as He is by nature, and yet is in no way severed from His ousia, but rather proceeds forth from Him while still abiding ever in Him, and is given to the saints through Christ. For all things come through the Son by the Holy Spirit. Such is the true and correct teaching that the wisdom of the holy fathers has taught us; thus we have been trained also by the Holy Scriptures themselves to speak and to think. And the Lord would encourage us to accept this undisputed faith when He says: Believe that I am in the Father, and the Father in Me.

He now admits plainly, or rather enjoins on the disciples henceforth, that it is fitting that we should be no otherwise minded than as the Word of Truth Himself may desire. For He is Consubstantial with His Father, nothing whatever intervening or in any way separating One from the Other into a diversity of nature. He is One with Him, so that the Son's nature appears in the essence of the Father, and in the essence of the Offspring appears conspicuously that of God the Father; just as one might see happen in the case of human relations. For we are in no way different in our nature from our offspring, nor are we sundered from them in an alienation of nature, although we are distinguished by a difference of outward personality; in illustration of which, let any man who has looked upon the son begotten by himself consider the history of the blessed Abraham. But in the case of men the difference is often very considerable, each one tending definitely, in a way, towards a retirement and withdrawal of himself into a peculiar line of life and manners, without feeling personally bound up in the other; although their unity of essence may be certain and evident to all. But in the case of God, Who is ever in perfect accordance with His nature, thou wilt believe it to be otherwise. The Father indeed is in individual personality Father and not Son; and again similarly He Who cometh forth from the Father is Son and not Father; and the Spirit is peculiarly Spirit. But since the Holy Trinity is united and joined together into a oneness of Godhead, there is among us One God alone: and it would be impossible to attribute to each one of the Persons here indicated the habit of secession from the others, and neither will ever withdraw into absolute separation; but we believe that each Person is in very substance exactly what we have here entitled Him. We consider that the Son, being of the Father, that is, of His essence, proceeded forth from Him in a manner ineffable, and yet abides in Him. Likewise also concerning the Holy Spirit: He proceeds in very truth from God as He is by nature, and yet is in no wise severed from His essence; but rather proceeds forth from Him, still abiding ever in Him, and is supplied to the saints through Christ; for all things come through the Son by the Holy Spirit. Such is the true and upright teaching that the wisdom of the holy fathers has taught us: thus we have been trained also by the Holy Scriptures themselves to speak and to think. And the Lord would cheer us onward to accept this unreviled faith, when he says: Believe that I am in the Father, and the Father in Me.

In these words He clearly says that He could never have worked out and accomplished those miracles that belong to the Divine nature alone if He had not been Himself essentially of that nature. And notice on what solid grounds and with what truth He makes this statement. He does not ask people to believe His words alone, even though He knew no deceit, but rather His actions. And I will tell you why this is so. Nothing would prevent any person, however mad and foolish, from falsely using words and speeches that befit God, speaking such expressions in the most reckless way. But who could ever display a power of action that befits God? And to which created being will the Father grant that glory which is especially His own? Do we not always say that the power to do all things and the possession of supreme might is the glory of God alone, belonging to no other being—at least to no one ever counted among the creatures of God? Therefore Christ, wanting to give proof of His divinity resting on compelling and unquestionable arguments, urged them to believe the evidence of His actual works—that He was in the Father, and that the Father again was in Him. That is, that He bears in His own substance the physis of the Father, as being His very own Offspring and most truly His Fruit, and appearing in natural relation to Him as Son to Father. But while the Church of Christ, in perfect confidence in the correctness of her teaching, holds her doctrine concerning the Only-begotten in this form, on the other hand the ungodly heretics have attempted to lead astray those who follow and pay attention to their destructive teachings. For these miserable people are furious in their outcries against Christ, and encourage one another not toward godliness, but so that each one may appear more godless than another and may say something even more unseemly. For since they drink the wine of Sodom and gather the bitter clusters of Gomorrah—because they do not receive their knowledge concerning Him from the Divine Spirit, nor by revelation from the Father, but from the dragon himself—they can conceive in their minds nothing that is sound and right. Instead they speak sayings that bring absolute wretchedness to the souls of those who hear them, hurling them down to Hades and the abyss below. They even dare to publish these opinions in books, thus preserving their own wickedness for all time. It should have been enough for us to say just as much on the present passage as would be likely to benefit those who may happen to read it, by way of establishing with absolute accuracy the true understanding concerning the Son, without making any mention at all of the heretical writings. But since it is quite possible that some people of weak understanding may, upon encountering their miserable sayings, be led astray by them, I considered it necessary to put an end to the harm that might result from their foolish talk by exposing the utter weakness of the slanders they wish to raise in their fierce attack on the Son—or rather, for that is the truer way of stating it, on the whole Divine nature.

In these words He distinctly says that He could never have worked out and achieved those miracles which were characteristic of the Divine nature alone, if He had not been Himself essentially of that nature. And see on what sure grounds and also with what truth He makes this declaration. He does not claim credence for His words alone, although He knew no deceit, so much as for His actions. And why this is so I will tell you. There would be nothing to prevent any man, however mad and however foolish, from falsely using God-befitting words and speeches, and uttering such expressions in a most reckless manner: but who could ever display a God-befitting power of action? And to whom of created beings will the Father grant that glory which is especially His own? Do we not always say that the power of doing all things and the possession of an all-supreme might is the glory of God alone, attaching to no other being, at least to no one ever numbered among the creatures of God? Therefore it is that Christ, wishing to give a proof of His Divinity resting on cogent and unquestionable arguments, urged them to believe the evidence of His actual works that He was in the Father, and that the Father again was in Him: that is, that he bears in His own substance the nature of the Father, as being His very own Offspring and most truly His Fruit, and appearing in natural relation to Him as Son to Father. But while the Church of Christ, in perfect confidence in the rightness of her teaching, holds in this form her doctrine concerning the Only-begotten, on the other hand the ungodly heretics have attempted to seduce to a different belief those who follow after and attend to their pernicious teachings. For the miserable creatures are furious in their outcries against Christ, and consider one another not to provoke unto godliness, but to the end that each one may appear more godless than another, and may utter something yet more unseemly. For since they drink the wine of Sodom and gather the bitter clusters of Gomorrah, because they receive not from the Divine Spirit their knowledge concerning Him, nor yet by revelation from the Father, but from the dragon himself; they can conceive in their minds nothing that is sound and right, but they utter sayings which bring to absolute wretchedness the souls of those who hear them, hurling them down to Hades and the abyss below. They venture moreover to publish these opinions in books, thus stereotyping their own wickedness for all time. It ought to have been sufficient for us to have said just so much on the present passage as would have been likely to benefit those who may chance to read it, by way of establishing in absolute accuracy the true conception concerning the Son, without making any allusion whatever to the heretical writings. But as it is in no way improbable that some persons of feeble intelligence may, on chancing to meet with their miserable sayings, be carried away by them; I considered it necessary to put an end to the harm that might result from their foolish talk, by exposing the utter weakness of the slanders they wish to raise in their vehement attack on the Son, or rather, for that is the truer way of putting the case, on the whole Divine nature.

I happened then to come across a pamphlet from our opponents, and when I examined what they had to say about the text now before us, I found, while reading through it, these words used after certain others: "The Son therefore being essentially encompassed by the Father, has within Himself the Father, and it is the Father Who speaks the words and performs the miracles. This is the interpretation of His words: The things that I speak to you, I do not speak from Myself; but the Father abiding in Me, He does the works."

I happened then to meet with a pamphlet of our opponents, and on investigating what they had to say on the text now before us, I found, in the course of reading it, these words used after certain others: "The Son therefore being essentially encompassed by the Father, has within Himself the Father, and it is the Father Who utters the words and accomplishes the miracles. This is the interpretation of His words: The things that I speak unto you, I speak not from Myself; but the Father abiding in Me, He doeth the works"

Here is the rewritten paragraph:

These are the exact words of the author's quibbling trickery. Since it is my duty to address this view, which contradicts the language of Scripture and may easily confuse an inexperienced mind, I make this assertion. Regarding their phrase that "the Son is essentially encompassed by the Father," I honestly do not understand at all what it means or what it signifies—I speak the truth, as I feel it is my duty to do—so great is the obscurity of the expression. The real meaning of the words seems ashamed of itself and inclined to hide itself in excessive darkness, not daring to explain itself openly and clearly. For just as someone who does evil hates the light and does not come to the light, lest he should be corrected, according to the Savior's word, so every argument with an evil tendency tends to move through dark ideas and will not go toward the light of plain speaking, lest the wretchedness of its inherent falsehood should be exposed. What then might we suppose to be the meaning of the Son's being "essentially encompassed by the Father?" For I will spare no effort to discover reasonings that may examine in every possible way the real meaning of what is here so dimly expressed, and which perhaps shrinks from being understood lest it may then reveal the foolishness of its author. If then the meaning is this, that the Son, appearing in the ousia of the Father as consubstantial with Him, displays also in His own person the Father brilliantly shining in the physis of His offspring, we also will agree with the truth of the statement—still, the use of the word "encompass" would perhaps do more than a slight injustice in its application to the Son. But if this is not the meaning—and surely it cannot be, for it would never be admitted that the Son is begotten of the ousia of the Father by one who has vomited such blasphemy against Him, insisting that like some finite body the physis of the Son is enclosed within that of the Father—certainly such a person will be convicted of obvious blasphemy and will be shown to be full of the most excessive madness. For while admitting in words that the Son is God, they try most illogically to invest Him with properties peculiar to created bodies. For being divided off by a boundary line and separated by a definitely conceived measure, starting from a fixed origin and ceasing at a fixed limit, all this surely implies existence conditioned by place and size and fashion and form. And these are surely attributes of created bodies. Shall we not then in this way be thinking of Him who is above us as though He were on our level as one of ourselves? Would He not then be a brother to the rest of creation, having nothing in Himself by way of superiority to it, since this theory has come to speak of His existence as merely finite? And, being so, at least according to the foolish supposition of our opponents, why did He vainly reproach us in the words: "You are from beneath; I am from above," and again: "You are of this world; I am not of this world"? For in saying that He Himself is "from above," He does not simply mean that He came from heaven—otherwise, how would He excel the holy angels, since we shall find that they also are "from above," if we interpret the meaning in a merely local sense? But He signifies that He is the offspring of that ousia which is from above and which is more excellent than all else in the universe. How then after this can He be speaking the truth if He possesses the peculiar attributes of created bodies in common with all creation and is "encompassed" by the Father, just like those things that are brought into existence out of nothing? For of course we are ready to agree that no created thing can be situated outside of the Father. And the inspired Psalmist also, speaking surely by the Spirit deep truths and hidden mysteries, says that the Son is all-pervading, attesting thereby His incorporeal and illimitable physis, and that as God He is confined to no one locality. For his words are: "Where can I go from Your Spirit, and where can I flee from Your presence? If I ascend into heaven, You are there; if I descend into Hades, You are present; if I take my wings in the morning and go to the uttermost parts of the sea, even there also Your hand shall guide me, and Your right hand shall hold me." But these heretics, in utter recklessness setting their own opinions in opposition to the words of the Spirit, subject the Only-begotten to limitations and boundaries, although they ought to have understood the matter from the compelling and instructive reasoning of this Scripture. For if He has filled the heavens and the uttermost parts of the earth, and therefore also the regions of Hades, is it not excessively unreasonable to apply to Him the word "encompassed," without reflecting that if His presence, that is, if the Spirit—for the Psalmist calls the Spirit the presence of the Son—fills all things, it is inconceivable that Christ Himself should be "encompassed" within any boundary, even though it be in the ousia of God the Father? No, it will be no less outrageous to limit within a confined space that which is incorporeal than to include in a measure that which exists in no finite form. For to say that He is "essentially encompassed by God the Father" is surely nothing else than to imply that His ousia is finite, exactly like any individual thing of the works that were made by Him—and these we shall safely and truly allow to be capable of being "encompassed," for they are created bodies, even though perhaps not all such as ours.

Such are the exact expressions of the author's quibbling jugglery. Now since it is my duty to mention this view, which is opposed to the language of Scripture, and which may very well perplex an inexperienced mind, I make this assertion. As to their phrase, that "the Son is essentially encompassed by the Father," I do not in the least understand what in the world it means, or what it signifies,—-I speak the truth, as I feel it my duty to do,—-so great is the obscurity of the expression. The real sense of the words seems ashamed of itself, and inclined to veil itself in overmuch dimness, not daring to explain itself openly and clearly. For even as he that doeth ill hateth the light, and cometh not to the light, lest he should be improved, according to the Saviour's word; even so every argument with an ill tendency is wont to move through dark ideas, and will not go towards the light of plain speaking, lest the meanness of its inherent unsoundness should be reproved. What then may we suppose to be the meaning of the Son's being "essentially encompassed by the Father?" For I will spare no pains to discover reasonings which may sift in every possible way the real import of that which is here so dimly expressed, and which perhaps shrinks from being understood lest it may then reveal the folly of its author. If then the meaning be this, that the Son, appearing in the essence of the Father as Consubstantial with Him, displays also in His own Person the Father brilliantly shining in the nature of His Offspring, we also will assent to the truth of the statement: still, the use of the word "encompass" would perchance do more than a slight injustice in its application to the Son. But if this be not the meaning,—-and surely it cannot be, for never would it be admitted that the Son is begotten of the essence of the Father by one who has vomited such blasphemy against Him, insisting that like some finite body the nature of the Son is enclosed within that of the Father,—-certainly such an one will be convicted of evident blasphemy, and will be shown to be full of the most excessive madness. For while admitting in words that the Son is God, they endeavour most illogically to invest Him with properties peculiar to [created] bodies. For the being parted off by a boundary line and separated by a definitely conceived measure, the starting from a fixed origin and ceasing at a fixed limit, all this surely implies existence conditioned by place and size and fashion and form. And these are surely attributes of [created] bodies. Shall we not then in this way be thinking of Him Who is above us as though He were on a level with us as one of ourselves? Would He not then be a brother to the rest of creation, having henceforth nothing in Himself by way of superiority to it, inasmuch as this theory has come to speak of His existence as merely finite? And, being so, at least according to the foolish supposition of our opponents, why did He vainly reproach us in the words: Ye are from beneath; I am from above, and again: Ye are of this world; I am not of this world? For in saying that He Himself is "from above," He does not simply mean that He came from heaven: else, how would He excel the holy angels, since we shall find that they also are "from above," if we interpret the meaning in a merely local sense? But He signifies that He is the Offspring of that essence which is from above, and which is more excellent than all else in the universe. How then after this can He be speaking the truth, if He possesses the peculiar attributes of [created] bodies in common with all creation, and is "encompassed" by the Father, even as those things that are brought into existence out of nothing? For of course we are ready to agree that no created thing can be situated outside of the Father. And the inspired Psalmist also, speaking surely by the Spirit deep truths and hidden mysteries, says that the Son is all-pervading, attesting thereby His incorporeal and illimitable nature, and that as God He is confined to no one locality. For his words are: Whither can I go from Thy Spirit, and whither can I fly from Thy Presence? If I ascend into heaven, Thou art there; if I descend into Hades, Thou art present: if I take my wings in the morning, and go unto the uttermost parts of the sea, even there also Thy hand shall guide me, and Thy right hand shall hold me. But these heretics, in utter recklessness ranging their own opinions in antagonism to the words of the Spirit, subject the Only-begotten to limitations and boundaries, although they ought to have understood the matter from the cogent and instructive reasoning of this Scripture. For if He has filled the heavens and the uttermost parts of the earth, and therefore also the regions of Hades, is it not excessively unreasonable to apply to Him the word "encompassed," without reflecting that if His Presence, that is, if the Spirit—-for the Psalmist calls the Spirit the Presence of the Son—-fills all things, it is inconceivable that Christ Himself should be "encompassed" within any boundary, even though it be in the substance of God the Father? Nay, it will be no less outrageous to limit within a confined space that which is incorporeal than to include in a measure that which exists in no finite form. For to say that He is "essentially encompassed by God the Father" is surely nought else than to imply that His essence is finite, exactly like any individual thing of the works that were made by Him: and these we shall safely and truly allow to be capable of being "encompassed ": for they are [created] bodies, even though perchance not all such as ours.

But besides, there is this also to be thought of. If we maintain that it is necessary that whatever is enfolded by anything lies entirely within the limits of that which is said to "encompass" it, won't it certainly follow that we should think of what is "encompassed" as something less than what "encompasses" it, and should speak of it as limited by it, and as it were enclosed within the bounds of what is greater than itself? What do you say now, my friend? Here we have Christ presenting Himself before us as a Likeness of God the Father, and plainly saying: "He that has seen Me has seen the Father," and again immediately adding: "I am in the Father, and the Father is in Me." Let us assume then that He means, as you would understand Him to say, that "although I am the Very Image and Likeness of My Father, yet I am essentially encompassed by Him." Surely it is acknowledged by all people that He would have us hold just such ideas concerning the Father as we would conceive concerning Himself also. Therefore it would follow that the Father also is subject to limitation, for He is in the Son—and let the heretic search if he will and find out who or what is greater than the Father; I would consider it impious to express or even to conceive such an idea. The Son can never be a Likeness of the Father in one way and not so in another. For if He has in Himself anything at all that would alter or interfere with His resemblance in all respects, He would be, as a consequence of that, a partial and not a perfect Likeness. But where could you show us the Holy Scripture teaching such a doctrine as this? For most certainly we are not going to be led astray by your words so as to reject the plain truth of the Sacred statements. And I wonder how it is they did not shrink in dismay from adding to their former arguments the following: "Just as Paul had Christ speaking in him and accomplishing the mighty deeds, exactly in the same way also the Son had the Father speaking in Him and working the miracles; therefore He says: 'Believe that I am in the Father, and the Father in Me: or else believe Me for the very works' sake.'" After this, who will any longer allow the name of Christian to one who holds such views and thinks such thoughts concerning Christ? For look how very evidently he maintains that Christ is no longer truly God: recklessly he invests Him with the limitations properly characteristic of creatures, proclaiming Him to be a sort of God-bearer, or one who participates in God, rather than One begotten God of God. To put it briefly, his aim is throughout the utter severance of Christ, in every way and in every respect, from the ousia of God the Father, and to cut Him off altogether from that intimate relationship in nature and ousia which He has with God His own Father.

But besides, there is this also to be thought of. If we maintain that it is necessary that whatever is enfolded by anything lies entirely within the limits of that which is said to "encompass" it, will it not certainly follow that we should think of that which is "encompassed" as something less than that which "encompasses" it, and should speak of it as limited thereby, and as it were enclosed within the compass of that which is greater than itself? What sayest thou now, my friend? Here we have Christ presenting Himself before us as a Likeness of God the Father, and plainly saying: He that hath seen Me hath seen the Father, and again straightway adding: I am in the Father, and the Father is in Me. Let us assume then that He means, as you would understand Him to say, that "although I am the Very Image and Likeness of My Father, yet I am essentially encompassed by Him." Surely it is acknowledged by all men that He would have us hold just such ideas concerning the Father as we would conceive concerning Himself also. Therefore it would follow that the Father also is subject to limitation, for He is in the Son: and let the heretic search if he will and find out who or what is greater than the Father; I should deem it impious to express or even to conceive such an idea. The Son can never be a Likeness of the Father in one way and not so in another. For if He has in Himself anything at all that would alter or interfere with His resemblance in all points, He would be, as a consequence of that, a partial and not a perfect Likeness. But where could you show us the Holy Scripture teaching such a doctrine as this? For most certainly we are not going to be led astray by your words so as to reject the plain truth of the Sacred statements. And I wonder how it is they did not shrink in dismay from adding to their former arguments the following: "Just as Paul had Christ speaking in him and effecting the mighty deeds, exactly in the same way also the Son had the Father speaking in Him and working the miracles; wherefore He says: Believe that I am in the Father, and the Father in Me: or else believe Me for the very works' sake." After this, who will any longer allow the name of Christian to one who holds such views and thinks such thoughts concerning Christ? For behold how very evidently he maintains that Christ is no longer truly God: recklessly He invests Him with the limitations properly characteristic of creatures, proclaiming Him to be a sort of God-bearer, or one who participates in God, rather than One begotten God of God. To put it briefly, his aim is throughout the utter severance of Christ, in every way and in every respect, from the essence of God the Father; and to cut Him off altogether from that intimate relationship in nature and essence which He has with God His own Father.

What could surpass such views in the immense amazement they provoke? How could one refrain from shedding torrents of uncontrollable tears of love over people so utterly abandoned to ungodliness, as though they were already dead and lost? One might say, very appropriately: Who will give to my head water, and to my eyes a fountain of tears, and I will weep for this people day and night? For those who have chosen to think such thoughts, one might rightly shed countless tears. But since I believe we ought to refute their slanders by means of the doctrines of truth, for the sake of what benefits simple people, come now, let us answer them by saying we have been very zealous for the Lord. For certainly, my friends, the inspired Paul or any other among the saints, while they had Christ dwelling in their hearts by the Spirit, very easily did such things as seemed good to God and appeared as workers of miraculous deeds. It is therefore an established fact, and one you would yourself admit to be true, that being truly human in nature and different in ousia from the Holy Spirit of Christ who dwelt within them, they were fearers of God and were glorious because of the grace bestowed on them by Christ. And you will completely agree with us in saying that they were at one time without this gift and were called to it when it seemed good to God, who directs all things well, that it should be so. It was therefore not impossible that through some unfortunate action or deed not well done, the blessed Paul or any other similarly favored person, after being joined to God, could lose again the grace given to him and be thrust back to return to the humiliation from which he had risen. For that which is wholly adventitious and from outside may easily be rejected and is capable of being taken back just as it was given. Now then, my good sir—for my question is coming back to you—if it is true, according to your ignorant notions and most impious imagination, that just as Christ was speaking and working wonders in Paul, so one must admit that the Father is in the Son, what manner of doubt can there be that He must be in no sense whatever in His physis God, but rather something different from the Father dwelling in Him, the Father being God in very truth? For this was how Christ was in Paul. So then, according to you, the Only-begotten is a sort of instrument or tool cunningly devised to display His glory, in no way differing from a flute or a lyre, giving utterance to whatever the mouth of the player might breathe into it or the touch of his finger call forth in rhythmic melody. And He will be acceptable to the Father as an assistance in performing His wonders, as one might think of a saw or an axe in the hands of a skilled carpenter. And then what can be more paradoxical than this? For if He is by physis as those heretics say, He must be altogether alien from God the Father, whereas in our opinion He is by physis God, and none other than God. But if the Son is severed from the ousia of the Father, at least as it pertains to His being in physis God, surely we are correct in concluding that the Son who sits at the Father's right hand is placed in the same rank with the created world, counted among the results of God's workmanship, regarded as a mechanical instrument, and looked upon henceforth as a servant to ourselves rather than as a master—or indeed that He is in strict truth not actually a Son at all. For one could never regard or accept as a Son a being who was placed in the rank of a mere instrument. The Father, it would appear, has begotten an instrument to display His wisdom and skill, and is considered to have generated something quite different from what He Himself is. How could this possibly happen? Surely it is the height of folly to conceive such a notion. If therefore you refuse to surrender that opinion concerning the Son which regards Him as an instrument or a servant, and if you are unwilling to acknowledge Him as truly a Son at all, and deny His ineffable generation from the ousia of God the Father, you will be doing injustice to the glory even of the Father Himself. For then the Father will cease to be Father in true reality, for how could one who had not begotten a son of his own ousia be at all in his physis a father? It would follow that the Holy Trinity is altogether falsely named, if neither the Father is truly Father, nor the Son in His physis Son. And the logical consequence of this view will be blasphemy against the Holy Spirit as well.

Now what could be conceived to surpass such views as these in the immense amazement they are calculated to excite? How could one refrain from shedding in torrents uncontrollable tears of love over men so utterly abandoned to ungodliness, as though they were already dead and perished? One might say, and that very appropriately: Who will give to my head water, and to mine eyes a fountain of tears, and I will weep for this people day and night? For over those who have chosen to think such thoughts as these, one might fitly shed innumerable tears. But since it is by means of the doctrines of the truth that I conceive we ought to refute their slanders, for the sake of that which is profitable to simple folk, come now, and let us answer them by saying that we have been very jealous for the Lord. For assuredly, my friends, the inspired Paul or any other among the saints, while they had in themselves Christ tabernacled in their hearts by the Spirit, very easily did such things as seemed good unto God, and appeared as workers of miraculous deeds. It is an established fact therefore, and one that thou wouldst thyself admit to be true, that being really human in nature, and different in essence from the Holy Spirit of Christ that dwelt within them, they were fearers of God, and were glorious by reason of the grace bestowed on them by Christ. And thou wilt altogether agree with us in saying that they were at one time destitute of this gift, and were called thereunto when it seemed good to God, Who directs all things well, that thus it should be. It was then not impossible that, by some untoward action, or deed not well done, the blessed Paul, or any other of those similarly favoured, should after being joined unto God be capable of losing again the grace given to him, and being thrust back again to return to the humiliation whence he had arisen. For that which is wholly adventitious and from without may easily be spurned away, and is capable of being taken back even as it was given. Now then, my good sir: for my question is coming back to thee: if it is true, according to thy ignorant notions and most impious imagination, that even as Christ was speaking and working wonders in Paul, so one must admit that the Father is in the Son; what manner of doubt can there be that He must be in no sense whatever in His nature God, but rather something different from the Father indwelling in Him, the Father being God in very truth? For thus it was that Christ was in Paul. So then, [according to you,] the Only-begotten is a sort of instrument or implement [in the hand of the Father], cunningly devised to set forth His glory, in no wise differing from a flute or a lyre, giving utterance to whatsoever the mouth of the player might breathe into it or the touch of his finger call forth in rhythmic melody. And He will be acceptable to the Father as an assistance in the performance of His wonders, as one might conceive of a saw or an axe in the hands of a skilful carpenter. And then what can be more paradoxical than this? For if He is by nature as those heretics say, He must be altogether alien from God the Father; whereas in our opinion He is by nature God, and none other than God. But if the Son is severed from the essence of the Father, as far at least as pertains to His being in nature God, surely we are correct in inferring that the Son Who sits at the Father's right hand is placed in the same rank with the created world, and reckoned among the results of God's workmanship, and regarded in the light of a mechanical instrument, and looked upon henceforth as a servant to ourselves rather than as a master; or indeed that He is in strict truth not actually a Son at all. For never could one regard or accept in the light of a Son a being who was placed in the rank of a mere instrument. The Father, it would appear, has begotten an instrument to show forth His wisdom and skill, and is deemed to have generated something quite different from that which He is Himself. How could this possibly happen? Surely it is the height of folly to conceive such a notion. If therefore thou refusest to surrender that opinion concerning the Son which regards Him as an instrument or a servant, and if thou art unwilling to acknowledge Him as at all in truth a Son, and deniest His ineffable generation from the essence of God the Father; thou wilt be doing injustice to the glory even of the Father Himself: for then the Father will cease to be Father in veritable reality; for how could one who had not begotten a son of his own essence be at all in his nature a father? It would follow that the Holy Trinity is altogether falsely named, if neither the Father is truly Father, nor the Son in His nature Son. And the logical sequence to this view will be blasphemy against the Holy Ghost as well.

If this were true, it would mean we have been completely deceived: our faith is a lie, and Holy Scripture is making up falsehoods when it calls God by the name of Father. And if the Son is not by His physis God, having been begotten of God the Father, then we have been led astray—and along with us the citizens of heaven have also been misled, even the pure multitude of holy angels, when they joined us in glorifying and worshiping the Son as One Who is God by His physis. They would have been led in some mysterious way to sing praise to someone who, if we follow the heretics' cursed foolishness, is merely a God-bearing vessel, a work of God's hands. And if the Father ever chose to withdraw from His relationship to the Son and His indwelling in Him, then the Son would be no different from others who have fallen from their original sovereignty, with nothing to set Him apart, no trace within His physis of the Father Who begot Him. Instead, He would be like us in every way, simply strengthened by divine grace and honored with the title of sonship to the same degree as we are. Tell me then, why doesn't He Himself acknowledge His natural relationship to us? Why is it written: We perish forever, while You remain forever? And why are we called servants and He called Lord? Even though we are called sons of God, we still acknowledge our own proper physis and do not disgrace the honor given to us. But tell me why—if He is like us and not at all superior to His creatures, since He is not God by physis (which is their ignorant opinion)—He does not acknowledge His shared status with us as a servant? Instead, we find Him taking to Himself the honor and glory that properly belong and are specially attributed to the divine physis, saying to the holy disciples: You call Me Lord and Master, and you are right, for so I am. This is the Savior's statement. But our distinguished interpreters, who introduce these doctrines that attack His Divinity, accept His words and His claim that He was truly called Lord, yet push Him away from His natural lordship, because they refuse to confess Him as God of God by His physis—though they are not bold enough to level against Him the worst of all charges that their cursed blasphemy implies.

It would therefore follow in this case that we have been grossly deceived: our faith is a falsehood: the Holy Scripture is coining a lie when it calls God by the name of the Father. And if the Son is not in His nature God, as having been begotten of God the Father, we have been led astray, and together with us the citizens of the world above have erred also, even the undefiled multitude of the holy angels, when they joined us in glorifying and adoring the Son as One Who is in His nature God; being led on in some mysterious manner to sing the praise of one who (if we speak after the manner of the heretics' accursed folly) is a God-bearing vessel, the work of God's hands. And if the Father ever willed to withdraw from His relationship to the Son and His indwelling in Him, the Son would then be in no respect different from others who have fallen away from their original sovereignty, with nothing to distinguish Him, no trace within His nature of the Father Who begat Him; but rather one like ourselves in all things, who had only been strengthened by the Divine grace, and indeed honoured with the title of sonship, in the same degree as ourselves. Tell me then, why does He not Himself acknowledge His natural relationship to us? Why is it written: We perish for ever, whereas Thou abidest for ever? And why are we "servants" and He "Lord "? For even if we are called the sons of God, yet by acknowledging none the less our own proper nature we do not disgrace the honour done to us: but tell me the reason why—-if He is like unto us and not at all superior to His creatures, inasmuch as He is not in nature God (for this is their ignorant opinion)—-He does not confess His community with us in being a servant? Eather we find Him investing Himself with the honour and glory that peculiarly befit and are specially ascribed to the Divine nature, and saying to the holy disciples: Ye call Me Lord and Master, and ye say well; for so I am. This is the Saviour's saying: but our illustrious expositors, who introduce these doctrines attacking His Divinity, accept his words and affirmation asserting that He was truly called Lord, and yet thrust Him away from His natural lordship, because they are unwilling to confess Him as in His nature God of God; though they are not bold enough to bring against Him the worst of all the charges that their accursed blasphemy implies.

For that He does not want to be counted among those who hold the rank of servants, or even in the category of created objects, but rather that He always looks to the freedom inherent in Himself by nature, even at the time when He was made in the form of a servant—all this you will learn in the following way. He had arrived at Capernaum, as we read in the Gospels. The collectors of the legal tribute-money came to Peter and said: Does your Master not pay the half-shekel? And when Christ heard of this, it is right that we should notice the question He addressed to Peter: The kings of the earth, from whom do they receive toll or tribute? From their sons or from strangers? And after Peter had wisely and sensibly acknowledged that it was a stranger to the kingdom—as regards birth and kinship as it is reckoned among us—who would be compelled to submit to ordinances and taxation, Christ immediately brought forward His claim that a God-befitting nature was truly present in Himself, by adding the words: Therefore the sons are free. But if He had been a fellow-servant, and not a Son truly begotten of the ousia of the Father, with no intimate natural relationship to the Father, why is it that, after implying that all others are subject to the tribute because their nature is foreign to that of Him who by right receives the tribute, and they are only in the rank of servants, He has claimed freedom for Himself alone? For it is by an inaccurate use of terms that attributes which mainly and truly are befitting to the Godhead alone are ascribed to us, whereas in Him they are inherent in very truth. And so if anyone were to investigate accurately the nature of things created, he would perceive that to that nature the title as well as the fact of slavery most appropriately belongs, whereas if any like ourselves have been decorated with the glorious name of freedom, an honor that is due to God alone is attributed to them only by an inexact use of language.

For that He wills not to be reckoned among those who hold the rank of servants, or even in the category of created objects, but rather that He ever looks to the freedom inherent in Himself by nature, even at the time when He was made in the form of a servant—-all this thou wilt learn in the following manner. He had arrived at Capernaum, as we read in the Gospels: the collectors of the legal tribute-money came to Peter, and said: Doth not your Master pay the half-shekel? And when Christ heard of this, it is right that we should notice the question He addressed to Peter: The kings of the earth, from whom do they receive toll or tribute? from their sons or from strangers? And after Peter had wisely and sensibly acknowledged that it was a stranger to the kingdom, as regards birth and kinship as it is reckoned among us, who would be compelled to submit to ordinances and taxation; Christ forthwith brought forward His claim that a God-befitting nature was truly existent in Himself, by adding the words: Therefore the sons are free. Whereas if He had been a fellow-servant, and not a Son truly begotten of the essence of the Father, with no intimate natural relationship to the Father; why is it that, after implying that all besides are subject to the tribute, inasmuch as their nature is foreign to that of Him Who of right receives the tribute, and they are only in the rank of servants, He has claimed freedom for Himself alone? For it is by an inaccurate use of terms that attributes, which mainly and truly are befitting to the Godhead alone, are ascribed to us; whereas in Him they are in very truth inherent. And so if any one were to investigate accurately the nature of things created, he would perceive that to that nature the title as well as the fact of slavery most appropriately belongs; whereas if any like ourselves have been decorated with the glorious name of freedom, an honour that is due to God alone is attributed to them only by an inexact use of language.

Now here's another question I'd really like to ask them. Will they grant Paul the title of God-bearer, seeing that Christ dwells in him through the Holy Spirit, or will they be foolish enough to deny this? If they say he is not truly a God-bearer, this will be enough, I think, to persuade everyone from now on to reject the nonsense they speak and to utterly hate them as people who don't shrink from saying anything absurd. But if they avoid this and turn instead to speaking the truth, confessing him to be truly a God-bearer because Christ dwells in him, won't they be convicted of very impiously saying that the Son is alien from the ousia of God the Father? For Paul is no longer a God-bearer if the Son is not by physis God. But sometimes they blush and say—for they are also characterized by recklessness and perverseness in argument—that the Son is truly God, yet not by His physis begotten of God. And there's no doubt that anyone at all will cry out against them on this point too, for how could one who is not by his physis begotten of God be God? Further, we add this. You say that the Son is by His physis God: how then could He who is by His physis God be a God-bearer or a partaker of God? For no one could ever be a partaker of himself. To what end would God dwell in God, as though in something different? For if the recipient is by physis just the same as the indweller may be conceived to be, what then becomes of the need for the participation? And if in the same way that Christ dwelt in Paul, the Father also dwelt in Him, won't Christ be a God-bearer in the same way as Paul? And He will not in any other sense possess the quality of being by His physis God, through having need of a greater one, namely, the indwelling God. Then again this noble friend of ours goes further in his clever inventions, and by many proofs (as he seems to think them) he attempts to persuade people to accept his peculiar doctrine. For I think it's worth going through all his words in detail and making a direct investigation of the impious plot he has laid, so that he may be clearly convicted of numbering the Only-begotten among created things. And the wretched man, having buried his impiety toward Christ beneath a heap of cleverly devised conceits, confesses Him to be God, yet, excluding Him from the Divinity that is truly and naturally His, imagines that he will escape the notice of those who are looking for the real truth.

Now here again is another question I should be very glad to ask them. Will they allow to Paul the epithet; of God-bearer, seeing that Christ dwells in him through the Holy Spirit, or will they be silly enough to deny this? For if they shall say that he is not in truth a God-bearer, this will be sufficient I think to persuade all men for the future to reject the nonsense they talk, and to hate them utterly, as men who shrink from saying no absurd thing. And if, avoiding this, they shall turn to the duty of saying the truth, and confess him to be truly a God-bearer, because that Christ dwells in him, will they not be convicted of very impiously saying that the Son is alien from the essence of God the Father? For Paul is no longer a God-bearer, if the Son is not in His nature God. But sometimes they blush, and say—-for they are also characterised by recklessness and perverseness in argument—-that the Son is truly God, yet not in His nature begotten of God. And there is no manner of doubt that any man whatever will exclaim against them on this point too; for how could one who is not in his nature begotten of God be God? Further, we add this. You say that the Son is in His nature God: how then could He Who is in His nature God be a God-bearer or a partaker of God? For no one could ever be a partaker of himself. For to what end will God dwell in God, as though in something different? For if the recipient is in nature just the same as the indweller may be conceived to be, what henceforth becomes of the need of the participation? And if in the same way that Christ dwelt in Paul, the Father also dwelt in Him, will not Christ be a God-bearer in the same way as Paul? And He will not in any other sense possess the quality of being in His nature God, through His having the need of a greater one, namely, the indwelling God. Then again this noble friend of ours goes further in his clever inventions, and by many proofs (as he seems to think them) he attempts to talk people round to his peculiar doctrine. For I think it is worth while to go through all his words in detail, and to make a direct investigation of the impious plot that he has laid, in order that he may be clearly convicted of numbering the Only-begotten among things created. And the wretched man, having buried his impiety towards Christ beneath a heap of cleverly devised conceits, confesses Him to be God, and yet, excluding Him from the Divinity that is truly and naturally His, imagines that he will elude the observation of those who are looking for the real truth.

Paul writes as follows: "But just as we, while we are said to be in Him, have our substance in no way mixed with His, so also the Son, while He is in the Father, has His ousia entirely different from the Uncreated One."

Accordingly he writes thus: "But even as we, while we are said to be in Him, have our substance in no way mingled with His; in the same way also the Son, while He is in the Father, has His essence entirely different from the Uncreated One."

What terrible audacity! What extreme language, and how full of foolishness—or rather, of complete perversity and madness! Claiming to be wise, they actually became fools; and holding these views about the Only-begotten, they denied the Master who bought them, as it is written. For if they say that the Word of God is a man and one like ourselves, nothing stops them from saying that He is in God in the same way that we are. But if they believe Him to be God and have learned to worship Him as being so by nature, why do they not instead attribute to Him existence in a God-befitting manner in His own Father, and also the possession of the Father in Himself? For I think this would be more fitting for those who truly love God to think and say. And if we find them still clinging to their shamelessness undeterred and persisting in the words they have spoken—saying that the Father is in the Son in the same manner as might be the case with any one of us, who have been created out of nothing and formed out of the earth by Him—why is it not permissible for those who wish to do so to say from now on without penalty: He that has seen me has seen the Father, and: I am in the Father, and the Father is in me? But I think that anyone doing this would be condemned, and quite rightly, on a charge of the utmost foolishness possible. For not only is it absurd, but such a thing was never said by any of the saints in the inspired Scripture. On the contrary, they all grant to Him who is by nature Lord and God, the Only-begotten, an incomparable excellence above all good men; yes, indeed, they proclaim aloud and say: Who among the sons of God shall be likened unto the Lord? How then is the Only-begotten any longer like us, if (according to the language of the saints) no one is His equal or His peer? But if He is in God in just the same way that we are, we will consequently be forced to say that the company of the saints are untruthful, and to ascribe to Him who is by nature Son nothing extraordinary that might distinguish Him as of a different rank from those who are sons only by adoption. Away with this detestable idea, man! For we will not be persuaded of this; God forbid! On the contrary, following the teachings of the holy fathers, we believe that we shall be pleasing to God.

What lamentable audacity! What extravagant language, and how full of folly, or rather of all perversity and madness! Professing themselves to be wise they in reality became fools; and holding these views concerning the Only-begotten, they denied the Master that bought them, as it is written. For if they say that the Word of God is a man and one like ourselves, there remains nothing that prevents them from saying that He is in God in the same way that we are: but if they believe Him to be God, and have learnt to worship Him as being so by nature, why do they not rather ascribe to Him existence in a God-befitting way in His own Father, and also the possession of the Father in Himself? For this I think would be more fitting for those who are really lovers of God to think and say. And if we find them still cherishing their shamelessness undaunted, and persisting in the words they have uttered,—-saying that the Father is in the Son in the same manner as may be the case with any one of us, who have been created out of nothing and formed out of the earth by Him,—-why is it not permissible for those who wish to do so, to say henceforth with impunity: He that hath seen me hath seen the Father, and: I am in the Father, and the Father is in me? But I think that in this way any one would be condemned, and very properly, on a charge of the most utter folly possible. For not only is it absurd, but such a thing was never said by any of the saints in the inspired Scripture. On the other hand, they all concede to Him Who is in His nature Lord and God, the Only-begotten, an incomparable excellence above all good men; yea, verily, they proclaim aloud and say: Who among the sons of God shall be likened unto the Lord? How then is the Only-begotten any longer like us, if (according to the language of the saints) no one is His equal or His peer? Whereas if He is in God in just the same way that we are, we shall in consequence be compelled to say that the 3ompany of the saints are untruthful, and to ascribe to Him Who is in His nature Son nothing extraordinary which might distinguish Him as of a different rank from those who are sons only by adoption. Away with the loathsome idea, man! For we will not be so persuaded; God forbid! On the contrary, following the opinions of the holy fathers, we believe that we shall be well-pleasing unto God.

But since they brought forward as proof of what they think and say that well-known statement of Paul, that in God we live, and move, and have our being, arguing that when the Son is said to be in the Father the expression lacks precision and is adopted from our everyday life, come and let us subject their statement to the necessary investigation and so convict them of deliberately misrepresenting the mind of the holy Apostle and most foolishly twisting to their own views what was said in absolute truth. For when the blessed Paul was at Athens and saw the inhabitants hopelessly devoted to polytheistic error, although the people in that city were considered wise, he tried to lead them back from their ancient delusion, seeking through persuasive exhortations to true piety to skillfully convince them of the necessity in the future of knowing one God and only one, who gives to those who have been made by him the power of moving and living and having their being. For the Creator of all, being in his nature Life, implants life in all, pouring into them by an ineffable process the power of his own unique existence. For in no other way was it possible that things which had received their birth out of nothing should preserve their ability to exist. For surely each would have returned to its own nature, I mean back again to non-existence, unless by the help of its relationship to the Self-Existent One it had overcome the weakness of its own condition at birth. Therefore the inspired Paul very rightly and properly said, by way of showing that God is the life of the universe, that in him we live, and move, and have our being—not at all meaning what the heretics invented for themselves, corrupting to suit their own peculiar theories the true meaning of the Holy Scriptures, but rather saying exactly what was true and also highly profitable for those who were just being trained up to knowledge of God. And if it is necessary to put it even more plainly, he never wished to imply that we, who are in our nature human beings, are contained in the essence of the Father and appear as existing in him, but rather that we live and move and have our being in God, that is, our life consists in him.

But seeing that they brought forward, as a proof of what they think and say, that well-known saying of Paul, that in God we live, and move, and have our being, arguing that when the Son is said to be in the Father the expression lacks precision, being adopted from our everyday life; come and let us subject their statement to the requisite investigation, and so convict them of deliberately misrepresenting the mind of the holy Apostle and most foolishly perverting to their own views what was said in absolute truth. For when the blessed Paul was at Athens and saw the inhabitants abjectly devoted to polytheistic error, although the people in that city were reputed wise, he attempted to lead them back from their ancient delusion, seeking (by argumentative exhortations to true piety) skilfully to convince them of the necessity for the future of knowing one God and one only, Who bestows on those that have been made by Him the power of moving and living and having their being. For the Creator of all, being in His nature Life, implants life in all, infusing into them by an ineffable process the power of His own Individuality. For in no other way was it possible that things which had received their allotted birth out of nothing should preserve their capability of existence: for surely each would have returned to its own nature, I mean back again to non-existence, unless, by the help of its relationship to the Self-Existent One, it had overcome the weakness of its own condition at birth. Therefore the inspired Paul very rightly and properly said, by way of showing that God is the life of the universe, that in Him we live, and move, and have our being: not at all meaning what the heretics invented for themselves, in corrupting (to suit their own peculiar theories) the true signification of the Holy Scriptures; but rather saying exactly what was true, and also highly profitable for those who were just being trained up to a knowledge of God. And, if it is needful to put it even more plainly, he has never wished to imply that we, who are in our nature men, are yet contained in the essence of the Father, and appear as existing in Him; but rather that we live and move and have our being in God, that is, our life consists in Him.

Notice that Paul did not simply say without qualification, "We are in God," and nothing more. This was because of your ignorance, my good friend, and quite naturally so. Instead, he used different expressions to interpret the exact meaning of his words. After beginning with the statement "We live," he added the further idea "We move," and thirdly he brought in the phrase "We have our being," presenting this also to supplement the meaning of the previous words. And I think that the correct argument we shall use concerning this matter will very likely put to shame the ungodly heretic. But if he persists in his opposition and twists the words "in God" to the meaning that pleases only himself, we will set forth the common usage of inspired Scripture. Scripture is accustomed occasionally to use the words "in God" in the sense of "by God." For let that man tell us what is the meaning of a certain Psalmist's declaration when he says, "In God" let us act valiantly, and again, addressing God, "In Thee" will we push down our enemies. For surely no one will suppose that the Psalmist means that he promises to accomplish something valiantly "in the ousia of God," nor even that "in that ousia" we shall discover our own enemies and push them down. Rather, he uses the words "in God" in the sense of "by the help of God," and again "in Thee" in the sense of "by Thee." And why also did the blessed Paul say in his letter to the Corinthians, I thank my God concerning you all for the grace which was given you "in Christ Jesus," and again, But of Him are you "in Christ Jesus," Who was made unto us wisdom from God, and righteousness, and sanctification, and redemption? For will anyone reasonably maintain that the Spirit-bearer says that the grace which was bestowed on the Corinthians from above was given "in the actual ousia of Christ," or quote the authority of Paul in support of heterodoxy? Surely such a person would evidently be talking nonsense. Why therefore, setting aside the ordinary usage of terms in the Sacred Scriptures and misrepresenting the intention of the blessed Paul, do you say that we are "in God," that is, "in the ousia of the Father," because you hear him say to those in Athens that in Him we live, and move, and have our being?

For notice that Paul did not say simply and unreservedly, "We are in God," and nothing more. This was on account of thy ignorance, my good friend, and most naturally so. But he employed different expressions, by way of interpreting the exact meaning of his words. After beginning with the statement: " We live," he added thereto the further idea: " We move" and thirdly he brought in the phrase: " We have our being;" presenting this also, so as to supplement the meaning of the previous words. And I think that the correct argument we shall use concerning this matter will very probably put to shame the ungodly heretic: but if he insists in his opposition, and drags round the words "in God" to the meaning which pleases himself and no one else, we will set forth the common use of the inspired Scripture. Scripture is wont occasionally to use the words "in God" in the sense of "by God." For let that man tell us what is the meaning of a certain Psalmist's declaration, when he says: "In God" let us do valiantly; and again, addressing God: " In Thee" will we push down our enemies. For surely no one will suppose that the Psalmist means this, that he promises to accomplish something valiantly "in the essence of God," nor even that "in that essence" we shall discover our own enemies and push them down: but he uses the words "in God" in the sense of"by [the help of] God," and again, "in Thee" in the sense of "by Thee." And why also did the blessed Paul say in his letter to the Corinthians: I thank my God concerning you all for the grace which was given you " in Christ Jesus," and again: But of Him are ye " in Christ Jesus," Who was made unto us wisdom from God, and righteousness, and sanctification, and redemption? For will any one reasonably maintain that the Spirit-bearer says that the grace which was bestowed on the Corinthians from above was given "in the actual essence of Christ," or to quote the authority of Paul in support of heterodoxy? Surely such a one would be evidently talking nonsense. Why therefore, setting aside the ordinary usage of terms in the Sacred Scriptures, and misrepresenting the intention of the blessed Paul, dost thou say that we are "in God," that is, "in the essence of the Father," because thou hearest him say to those in Athens, that in Him we live, and move, and have our being?

"Yes," says the defender of harmful opinions, "but if you think it's right and proper that the words 'in God' should have and be understood to have the meaning 'by God,' why are you making such unnecessary fuss? And why are you accusing us of blasphemy when we claim that the Son was made 'by the Father'? Look, He Himself says: I am 'in the Father,' meaning 'by the Father,' at least according to your explanation, and according to the common usage that you've just shown us in your quotations from the Sacred Scriptures."

"Yes," says the defender of the pernicious opinions, "but if it seems to thee right and proper that the words 'in God' should bear and be acknowledged to bear the sense of ' by God,' why dost thou make so much needless ado? And why dost thou bring against us charges of blasphemy when we maintain that the Son was made ' by the Father'? For behold, He Himself says: I am ' in the Father,' in the sense of 'by the Father,' at least according to thy explanation, Sir, and according to the common usage, which thou hast just laid before us in thy quotations from the Sacred Scriptures."

I need to defend myself again in response to this and expose their harmful intentions and destructive ideas. I am amazed that after hearing with approval that it is a custom of Sacred Scripture to use the words "in God" as equivalent to "by God," and after accepting this phrase merely so they can say something against the glory of the Only-begotten, they have not at all realized that they will again be convicted of talking just as foolishly as before, even though they claim to be wise and clever. For if our opponents were the only ones responsible for defending from time to time the usage of inspired Scripture regarding the essence of the Only-begotten, and for saying that He was made by the Father because He says He is "in God," and we have allowed that "in God" should be understood in the sense of "by God," then it might have seemed at least plausible that their harmful intention rested on grounds not completely unreasonable. But in truth there is nothing preventing us also, in our eagerness to refute by reductio ad absurdum the unsoundness of their beliefs, from extending the force of the implied meaning to apply to the Father Himself, and from saying plainly that since Christ also adds this: the Father is "in Me," we must understand it in the sense of "by Me," so that as a result the Father Himself would also be a creature. Surely then they, having relied on arguments so extremely foolish, will be universally condemned as guilty of complete folly. For just as the Son says that He Himself is "in" the Father, so also He said that the Father is "in" Him. And if they want the words "in the Father" to be understood in the sense of "by the Father," what prevents us from saying that the words "in the Son" should be understood in the sense of "by the Son"? But we will not allow ourselves to be dragged down with them again into such an abyss of foolishness. For we will neither say that the Son is made by the Father, nor indeed that He from Whom all things come, namely God the Father, was brought into existence by the Son. Rather, applying the usage of inspired Scripture appropriately to each occasion or person or circumstance, we will weave together our teaching in a way that makes it faultless and indisputable on all essential points. For regarding those who have been created into being out of nothing and have been brought into existence by God, it would certainly be most fitting that we should regard them and speak of them as being "in God" in the sense of "by God." But regarding Him Who is by physis Son and Lord and God and Creator of the universe, this meaning could not be specially or truly suitable. The real truth is that He is naturally in the Father and in Him from the beginning, and has Him in Himself, because He shows Himself to possess identity of ousia, and because He is subject to no power that can separate them and divide them into a diversity of physis.

But I say that it is necessary to defend myself again in reply to this, and lay bare their mischievous intentions and pernicious notions. For I am astonished that, after hearing gladly that it is a usage of the Sacred Scripture to use the words "in God" as equivalent to "by God," and after approving and accepting the phrase merely for the sake of being able to say something against the glory of the Only-begotten, they have by no means become conscious of the fact that they will again be convicted of talking as foolishly as before, although they claim to be wise and acute. For if our opponents were the only ones entrusted with the duty of defending from time to time the usage of the inspired Scripture in reference to the essence of the Only-begotten, and of saying that He was made by the Father, because of this, that He says He is "in God," and we have allowed that "in God" is to be understood in the sense of "by God;" then it might have seemed at least probable that their mischievous intention rested on grounds not altogether unreasonable. But if in truth there is nothing which can prevent us also, in our eagerness to refute by a reductio ad absurdum the unsoundness of the sentiments they hold, from carrying on the force of the meaning implied so as to make it refer to the Father Himself, and from saying plainly that since Christ also adds this: The Father is " in Me," we must understand it in the sense of "by Me," so that as a consequence the Father Himself also will be a creature; surely then they, having relied on arguments so very foolish, will be universally condemned as guilty of unmitigated folly. For just as the Son says that He Himself is "in" the Father, so also He said that the Father, is "in" Him: and if they wish the words "in the Father" to be understood in the sense of "by the Father," what is there that prevents us from saying that the words "in the Son" shall be understood in the sense of "by the Son "? But we will not suffer ourselves again to be drawn down with them into such an abyss of folly. For neither will we say that the Son is made by the Father, nor indeed that He from Whom are all things, namely God the Father, was brought into existence by the Son; but rather, referring the usage of the inspired Scripture in due proportion to each occasion or person or circumstance, we shall thus weave together our theory so as to make it on all essential points faultless and indisputable. For with regard to those who out of nothing have been created into being, and have been brought into existence by God, surely it would be most fitting that we should regard them and speak of them as being "in God" in the sense of "by God:" but with regard to Him Who is in His nature Son and Lord, and God and Creator of the universe, this signification could not be specially or truly suitable. The real truth is that He is naturally in the Father, and in Him from the beginning, and has Him in Himself, by reason of His showing Himself to possess identity of essence, and because He is subject to no power that can sever between Them, and divide Them into a diversity of nature.

And perhaps it might seem to minds more open to being persuaded that this matter has been discussed enough, as I myself think it has. Yet our opponent will not agree with this at all. Instead, he will confront us again with the objection, serving up once more the argument he introduced at the beginning, that the Father is in the Son in the same way that we are in Him.

And perhaps it might seem to minds more open to conviction that this matter has been sufficiently discussed, as indeed I think myself: yet our opponent will by no means assent to this; but he will meet us again with the objection, dishing up again the argument introduced by him at the first, that the Father is in the Son in the same manner, as we are in Him.

"What then," we might say, reasonably rebuking the unsoundness and childishness of his thoughts and words, "do you say that the Son is in the Father even as we are in Him? Very well. What limit to our natural capacity then," we shall reply, "is there to prevent us from using expressions about ourselves as exalted as any of those which Christ is seen to have used? For He Himself, seeing that He is in the Father and has the Father in Himself, inasmuch as He is thereby both an Exact Likeness and Very Image of Him, uses these expressions: 'He that has seen Me has seen the Father' and 'I and the Father are One.' But regarding ourselves, tell me, if we are in Him and if we have Him in ourselves exactly in the same way that Christ Himself is in the Father and the Father in Him, why do we not stretch out our necks as much as we can, and, holding our heads high above those around us, say with boldness: 'I am in Christ and Christ in me: He that has seen me has seen Christ: I and Christ are one'? Then what would come next? No one, I think, would any longer have any just cause for alarm, or any sufficient reason for hesitation, to prevent him from speaking as follows, daring from now on to say concerning the Father Himself: 'I and the Father are one.' For if the Father is one with the Son, surely such a person, having become an exact image of the Exact Image, namely of the Son, will share from now on in all the Son's relations to the Father Himself. Who then will ever descend to such a depth of madness as to dare to say: 'He who has seen me has seen Christ: I and Christ are one'? For if you attribute to the Son the being in the Father and the having the Father in Himself in some non-essential manner and not in His physis (nature), and suppose that we in like manner are in Christ and Christ in us, in the first place the Son will be on the same level as ourselves, and in the next place there is nothing to prevent us at our pleasure from passing by the Son Himself as though He were an obstacle in our way, and rushing straight on to the Father Himself, and claiming that we are so exactly like Him that nothing can be found which distinguishes us from Him. For being said to be one with anything would naturally bear this meaning. Do you not then see into what a depth of foolishness and at the same time of impiety their minds have sunk, and of what absurd arguments their wild attack upon us has consisted? What their excuse is for saying and upholding such things, and for supporting themselves with such rotten arguments, I will now tell again. Their one goal is to show that the Son is altogether alien and altogether foreign to the ousia (essence) of the Father. For we shall know that we are speaking the truth in saying this, by reference to the words that follow after and are closely connected with the heretic's previous blasphemies. For he continues thus: 'But even as we, while we are in Him, have our substance in no way mingled with His; in the same way also the Son, while He is in the Father, has His ousia entirely different from the Unbegotten God.' What are you saying, you foolish one? Have you made your blasphemy against the Son in such plain language? Will anyone then venture to say that we are trying to heap upon the heads of the God-opposers groundless and false accusations? For see clearly, they attribute to Him no superiority whatever over those who have been made of earth and have been by Him brought into existence. And although I can scarcely endure the things which these wretched people have dared to say, I will try to prove this, as being in accordance with the teaching of Divine Scripture, namely, that since they deny the Son they deny at the same time the Father also, and are therefore without God and without hope in this world, as it is written. And to prove that we are right in saying this, the God-beloved John will come forward as a trustworthy witness on our side, for he wrote thus: 'He that denies the Father and the Son. Whoever denies the Son, the same does not have the Father; he that confesses the Son has the Father also.' And surely the Spirit-bearer speaks very rightly, not failing to make his statement conform fittingly to his argument. For because he knows that [God the Father] is essentially in His physis what He is said to be, namely a Father, and that not merely in name but rather in reality, he consequently says that the One is necessarily denied when the Other is denied. For at the same time in some way or other with One Who is really in His physis a Father and is so understood, there must always be the knowledge and manifestation of the Offspring that proceeds from Him; and One Who has been in very truth begotten implies the Personal existence of Another capable by physis of begetting. For no sooner do we recognize a man as a father than we understand him to have begotten offspring, and we cannot by any means consider the idea of an offspring without implying that some father has begotten it. Thus by either term the other concept is produced in the minds of those who hear it, and so anyone who denies that God is truly a Father makes out the generation of the Son to be altogether impossible, and similarly anyone who does not confess the Son to be an Offspring must by implication lose all knowledge of the Father. When therefore, as from a sling, he hurls at us his unholy arguments, and maintains that the Son has His ousia quite distinct from that of the Unbegotten God, why does He not openly deny that the Son is really a Son? And if there is not a Son, the Father Himself can no longer be conceived of as truly a Father. For whose Father will He be, if He has not begotten any Offspring? What we say is, that the Son is quite distinct from the prosopon (person), but not from the ousia, of the Father; not being alien from Him in His physis, as these God-opposers think, but being possessed of His own prosopon and His own distinct hypostasis (subsistence), inasmuch as He is Son and not Father. But, if we understand our own mind rightly, we would not ourselves say, nor would we agree with any of the brethren who say, that He is distinct from the Father in regard to ousia. For how can distinction exist in that one thing, with reference to which each individual has some special characteristic? For Peter is Peter, and not Paul, and Paul is not Peter; yet they remain without distinction in their physis. For both possess one kind of physis, and the individuals who are associated in a uniformity of physis have that same kind without any difference at all.

"What then," we might say, judiciously rebuking the unsoundness and childishness of his thoughts and words, "dost thou say that the Son is in the Father even as we are in Him? Be it so. What limit to our natural capacity then," we shall reply, "is there, that prevents us from using expressions with respect to ourselves as exalted as any of those which Christ is seen to have used? For He Himself, seeing that He is in the Father and has the Father in Himself, inasmuch as He is thereby both an Exact Likeness and Very Image of Him, uses the expressions: He that hath seen Me hath seen the Father: I and the Father are One. But with regard to ourselves, tell me, if we are in Him and if we have Him in ourselves exactly in the same way that Christ Himself is in the Father and the Father in Him, why do we not extend our necks as much as we can, and, holding our heads high above those around us, say with boldness: "I am in Christ and Christ in me: He that hath seen me hath seen Christ: I and Christ are one "? Then what would come next? No one, I think, would any longer have any just cause for alarm, or any sufficient ground for hesitation, to prevent his speaking as follows, daring henceforth to say concerning the Father Himself: "I and the Father are one." For if the Father is one with the Son, surely such a man, having become an exact image of the Exact Image, namely of the Son, will share henceforth in all the Son's relations to the Father Himself. Who therefore will ever descend to such a depth of madness as to dare to say: "He who hath seen me hath seen Christ: I and Christ are one"? For if thou attributest to the Son the being in the Father and the having the Father in Himself in some non-essential manner and not in His nature, and supposest that we in like manner are in Christ and Christ in us; in the first place the Son will be on the same footing as ourselves, and in the next place there is nothing that prevents us at our pleasure from passing by the Son Himself as though He were an obstacle in our way, and rushing straight on to the Father Himself, and claiming that we are so exactly assimilated to Him that nothing can be found which distinguishes us from Him. For the being said to be one with anything would naturally bear this meaning. Do ye not then see into what a depth of folly and at the same time of impiety their minds have sunk, and of what absurd arguments the wild attack upon us has consisted? What their excuse is therefore for saying and upholding such things, and for buoying themselves up on such rotten arguments, I will now again tell. Their one endeavour is to show that the Son is altogether alien and altogether foreign to the essence of the Father. For we shall know that we are speaking the truth in saying this, by reference to the words that follow after and are closely connected with the heretic's previous blasphemies. For he proceeds thus: "But even as we, while we are in Him, have our substance in no way mingled with His; in the same way also the Son, while He is in the Father, has His essence entirely different from the Unbegotten God." What sayest thou, O infatuated one? Hast thou made thy blasphemy against the Son in such plain language? Will any one therefore venture to say that we are trying to heap upon the heads of the God-opposers groundless and false accusations'? For see clearly, they attribute to Him no superiority whatever over those who have been made of earth and have been by Him brought into existence. And although I can scarcely endure the things which the wretched men have dared to say, I will endeavour to prove this, as being in accordance with the scope of Divine Scripture, namely, that since they deny the Son they deny at the same time the Father also, and thenceforth are without God and without hope in this world, as it is written. And to prove that we are right in saying this, the God-beloved John will come forward as a trustworthy witness on our side, for he wrote thus: He that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father; he that confesseth the Son hath the Father also. And surely the Spirit-bearer speaketh very rightly, not failing to make his statement conform fittingly to his argument. For because he knows that [God the Father] is essentially in His nature what He is said to be, namely a Father, and that not merely in name but rather in reality, he consequently says that the One is necessarily denied when the Other is denied. For concurrently in some way or other with One Who is really in His nature a Father and is so conceived of, there must always be the knowledge and manifestation of the Offspring that proceedeth from Him; and One Who has been in very truth begotten involves the Personal existence of Another capable by nature of begetting. For no sooner do we recognise a man as a father than we understand him to have begotten offspring, and we can by no means consider the idea of an offspring without implying that some father has begotten it. Thus by either term the other conception is produced in the minds of those who hear it, and so any one who denies that God is truly a Father makes out the generation of the Son to be altogether impossible, and similarly any one who does not confess the Son to be an Offspring must by implication lose all knowledge of the Father. When therefore, as from a sling, he hurls at us his unholy arguments, and maintains that the Son has His essence quite distinct from that of the Unbegotten God, why does He not openly deny that the Son is really a Son? And if there is not a Son, the Father Himself can no longer be conceived of as truly a Father. For whose Father will He be, if He has not begotten any Offspring? What we say is, that the Son is quite distinct from the Person, but not from the essence, of the Father; not being alien from Him in His nature, as forsooth these God-opposers think, but being possessed of His own Person and His own distinct subsistence, inasmuch as He is Son and not Father. But, if we understand our own mind rightly, we would not ourselves say, nor would we assent to any of the brethren who say, that He is distinct from the Father in regard to essence. For how can distinction exist in that one thing, with reference to which each individual has some special characteristic? For Peter is Peter, and not Paul, and Paul is not Peter; yet they remain without distinction in their nature. For both possess one kind of nature, and the individuals who are associated in a uniformity of nature have that same kind without any difference at all.

Why are we saying such things? We admit that our purpose is to show that those who hold such blasphemous opinions rob the Son of the Godhead that belongs to Him by physis when they (as we have already explained) assign to Him nothing more than a non-essential relationship to God the Father. Otherwise, why do they bring forward ourselves as an illustration of their argument and say: "Just as we have our substance in no way mixed with His while we are in Him, so also He Himself has His ousia entirely different from God, although He is said to be in Him"? Isn't their trickery obvious to everyone? Won't anyone be right in saying that the person who spewed out such a disgusting statement as this must surely be one of the "mockers" announced beforehand by the Spirit? For what does Jude, the disciple of the Savior, write to us in his letter? But you, beloved, remember the words which have been spoken before by the apostles of our Lord Jesus Christ; how they said to you that in the last time there will come mockers, walking after their own ungodly lusts. These are the ones who make separations, sensual, not having the Spirit. For no one whatsoever who speaks in the Holy Spirit will say anything against the glory of the Only-begotten. For I maintain that this is just the same as saying: Jesus is anathema. On the other hand, sensual and worthless people, and those whose hearts are devoid of the Holy Spirit, make separations between the Father and the Son, asserting that the latter is as essentially and completely separated from the former as are created things and each of the works made by Him, and believing Him to be in the Father only in the same way that we are in Him.

For what reason are we saying such things as this? We confess that our object is to show that those who hold such blasphemous opinions rob the Son of the Godhead which is His by nature, when they (as we have already explained) ascribe to Him nothing more than a non-essential relationship to God the Father. Else why do they put forward ourselves in illustration of their argument, and say: "Even as we have our substance in no way mingled with His, while we are in Him; so also He Himself has His essence entirely different from God, although He is said to be in Him "? Is not their craftiness patent to all men? Will not any one be right in saying that the man who vomited forth such an abominable statement as this must surely be one of the "mockers" announced beforehand by the Spirit? For what does Jude, the disciple of the Saviour, write to us in his epistle? But ye, beloved, remember ye the words which have been spoken before by the apostles of our Lord Jesus Christ; how that they said to you, that in the last time there shall come mockers, walking after their own ungodly lusts. These are they who make separations, sensual, having not the Spirit. For no man whatsoever, who speaks in the Holy Spirit, will say anything against the glory of the Only-begotten. For I maintain that this is just the same as saying: Jesus is anathema. On the other hand, sensual and worthless men, and those whose hearts are devoid of the Holy Spirit, make separations between the Father and the Son; asserting that the latter is as essentially and completely severed from the former as are created things and each of the works made by Him, and believing Him to be in the Father only in the same way that we are in Him.

And that those who have dared to write such things have reached the furthest limit of foolishness, let us proceed to show in another way, as is quite possible, from the Divine Scripture. Let us hurry to prove to our hearers that we are in the Son in one way, whereas the Son is in His own Father in another way. For one person is not a likeness of another's ousia when he conforms himself to that other by exercising a virtuous will, nor is he on that account said to be in the other. Rather, he is in the other when he is in natural identity with the other and possesses one ousia with him. And let the most wise John be called as a witness for us on this point, since he says: "Indeed, our fellowship is with the Father and with His Son Jesus Christ." How then, I ask, do they say, and in what manner do they think it right to assert, that we have fellowship with the Father and with His Son Jesus Christ? For if we are considered to be in them as having our own ousia mixed together with the Divine physis—that is, with the Father and the Son—and if the expression "fellowship" does not rather refer to the similarity of our wills, how can we have it with the Father and with the Son when (according to these heretics) the Father and the Son are not consubstantial? For in that case we must hold ridiculous opinions and say that we have split our own physis in two parts and given one half to the Father and the other to ourselves and to the Son, and thus we consider ourselves to be in them. Or else we must reject such absurd statements and say that by doing our best to make our own disposition brightly radiant through the exercise of a virtuous will and through conformity to the Divine and ineffable beauty, we obtain for ourselves the grace of fellowship with them. But shall we therefore say that the Son is in the Father in a similar manner to this, and that He only possesses a non-essential and artificially added fellowship with the One Who begat Him? And yet, if so, why in the world does He wish, through the similarity and indeed identity of their works, to lead our mind to feel the necessity of believing without any hesitation that He is Himself in the Father, and that He again also has the Father in Himself? For is it not perfectly evident and true to everyone that, wishing the brilliance of His deeds to be investigated by us, He shows Himself equal in strength to His own Father, as if the separation in terms of ousia and the difference in terms of physis no longer held their position, since both Himself and the Father glorify themselves by similar achievements?

And that they who have dared to write such things have thereby reached the furthest verge of folly, let us if you please proceed to show in another way, as is quite possible, from the Divine Scripture; and let us hasten to prove to our hearers that we are in the Son in one way, whereas the Son is in His own Father in another way. For one person is not a likeness of another's substance when he conforms himself to that other by the exercise of a virtuous will, nor is he on that account said to be in the other; but when he is in natural identity with the other, and possesses one essence with him. And let the most wise John be called in as a witness for us on this point, since he says: Yea, and our fellowship is with the Father and with His Son Jesus Christ. How then, pray, do they say, and in what manner do they think fit to assert, that we have fellowship with the Father and with His Son Jesus Christ? For if we are considered to be in Them, as having our own essence commingled with the Divine nature, that is, with the Father and the Son, and if the expression "fellowship" does not rather refer to the similarity of our wills; how can we have it with the Father and with the Son, when (according to these heretics) the Father and the Son are not Consubstantial? For in that case we must hold opinions worthy of ridicule, and say that we have cleft our own nature asunder into two parts, and given one half to the Father and the other to ourselves and to the Son, and thus we consider ourselves to be in Them. Or else we must reject such absurdity of statement, and say that by doing our best to make our own disposition brightly radiant through the exercise of a virtuous will and through conformity to the Divine and ineffable beauty, we obtain for ourselves the grace of fellowship with Them. But shall we therefore say that the Son is in the Father after a similar manner to this, and that He only possesses a non-essential and artificially-added fellowship with the One Who begat Him? And yet, if so, why in the world does He wish, through the similarity and indeed identity of their works, to lead our mind to feel the necessity of believing without any hesitation that He is Himself in the Father, and that He again has also the Father in Himself? For is it not seen by every one to be perfectly evident and true that, wishing the brilliancy of His deeds to be investigated by us, He shows Himself equal in strength to His own Father, as if the severance as regards essence and the difference as to nature no longer maintained their position; since both Himself and the Father glorify themselves by similar achievements"?

Look at how we who constantly strive for conformity with God make ourselves worthy of fellowship with Him—not in the same ways as Christ, but in certain other ways. When we show mercy to one another, are devoted to works of love, and practice everything truly respectable in our daily lives, even then we can hardly dare to say we are "in God." John is our witness, saying: "By this we know that we are in Him: whoever says he abides in Him ought to walk in the same way He walked." And again he says: "As for you, let what you heard from the beginning abide in you. For if what you heard from the beginning abides in you, you also will abide in the Son and in the Father." What he means by "what you heard from the beginning," which he tells us must remain in us so that we may be in God, he himself makes clear when he says: "For this is the command you heard from the beginning: that you should love one another." You hear how we are in God—namely, by practicing love toward one another and striving with all our strength to walk in the footsteps of our Savior, imitating His virtue. When I say virtue, I do not mean the kind He showed by being able to create heaven, make angels, establish the earth, and spread out the sea, nor what He displayed when, in His ineffable and simple majesty, He calmed the violence of the winds with a word, raised the dead, graciously gave sight to the blind, and commanded the leper to be cleansed with great authority. Rather, I mean the virtue that suits the capacities of our humanity. We find Him, as Paul indeed says, reviled by the unholy Jews yet not reviling in return; instead, we see Him suffering yet not threatening, but rather entrusting Himself to the One who judges righteously. Again, we find Him saying: "Learn from Me, for I am meek and lowly in heart, and you will find rest for your souls."

For observe how we who constantly strive after conformity with God do (so to say) render ourselves worthy of fellowship with Him, not in such ways as these, but in certain other ways. For when we show pity to one another, are ardently devoted to works of love, and practise all that is truly respectable in our ordinary life, even then we can hardly venture to pronounce ourselves "in God." And John is our witness, saying: Hereby know we that we are in Him: he that saith he abideth in Him ought himself also to walk even as He walked; and again: As for you, he says, let that abide in you which ye heard from the beginning. For if that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father. And what he means by " that which ye heard from the beginning," which he bids to remain in us in order that we may be in God, he himself will make no less clear to us when he says: For this is the command which ye heard from the beginning, that ye should love one another. Thou hearest how we are in God, namely, by practising love one towards another, and striving to the utmost of our power to walk in the footsteps of our Saviour, imitating His virtue. When I say virtue, I do not mean such as was shown by Him in being able to create heaven, and make angels, and set fast the earth, and spread out the sea; nor that which He exhibited when, in His ineffable and simple majesty, by a word He lulled the violence of the winds, and raised up the dead, and graciously bestowed sight on the blind, and with great authority bade the leper be cleansed: but rather that virtue which may be suitable to the capacities of our humanity. We shall find Him, as indeed Paul says, reviled by the unholy Jews, yet not reviling again; instead of that, we see Him suffering, yet not threatening, but rather committing Himself to Him that judgeth righteously. Again, we shall find Him saying: Learn of Me; for I am meek and lowly in heart; and ye shall find rest unto your souls.

When we strive through such conduct to imitate Christ, who is our guide to all virtue, we are said to abide both in the Father and in Him, receiving this honor as a reward and compensation for the worthiness of our lives. But the Son does not want us to evaluate in this way the brilliance that belongs to Him by nature. He tells us to direct our natural ability to pay attention to the magnificence of His miracles, and to conclude from them the exact resemblance He has to His own Father. In this way we may believe that, because they are Consubstantial, He has in Himself the One who begot Him, and He Himself is also in the Father. Or let our opponents come forward and teach that when the Son is understood as being in the Father, He too, just like us, has this honor as a reward and as fair payment for conducting His life according to the law of the Gospel. But I suppose that even this seems nothing terrible to them, for to people who practice every form of speaking, what expression, however extreme and monstrous, seems unfit for use? It is possible, then, that they will say even this: that the Son is in the Father and also has the Father in Himself because He fashions Himself to be like the Father by practicing the virtues that are also attainable by us. And we would reply, "Why then, honored sirs, when Philip said 'Lord, show us the Father,' did not Christ put forward all the holy apostles as a likeness and accurate representation of the One they meant, and say, 'Have we all been so long a time with one another, and do you not know the Father?' But He does not associate with Himself a single one of the others. Instead, comparing Himself alone to the Father alone, He passes over our attributes as small matters altogether. Not wanting the Divine essence to be thought accurately imaged in human attributes, He has reserved to Himself alone the perfection of resemblance. For He says, 'He who has seen Me has seen the Father.' Then to these words He immediately added, 'Believe that I am in the Father and the Father is in Me.' For since He possesses resemblance in the most absolute exactness, He must as a necessary consequence possess in Himself the Father, and be possessed, so to speak, by the Father. Think of something of the same kind and accept it as an illustration of the words we are considering. If, for instance, someone were by chance to bring into our presence the son of Abraham or of any other man, and then were to question him about the nature of his parent, desiring to learn precisely who and what kind of person the parent was, would not the young man use reasonable language if he were to point to his own nature and say, 'He who has seen me has seen my father: I am in my father, and my father is in me'? Then as proof of his speaking the truth, would it not be fitting for him to draw attention to the identity with his father shown in his human actions and his physical features, and say, 'Believe me for the very works' sake, seeing that I have all the qualities and can perform all the actions that belong to human nature'? Indeed, I think everyone will say and will justly agree both that he speaks the truth and that, in alleging the identity, he puts forward an accurate indication of the relationship involved in their particular actions. Why then do those who pervert what is right not persuade their own disciples to travel on the straight path of reasoning, instead of pushing them off from the well-trodden king's highway and taking an untrodden and rugged route, both deceiving themselves and destroying those who feel it their duty to follow them? We, however, not taking their road, will keep along the direct path. Giving credit to the Sacred Scriptures, we believe that the Son, who is by His nature begotten of God the Father, is of equal strength and Consubstantial with the Father, and essentially His Image. Therefore He is in the Father, and the Father in Him.

So then, when we strive by such conduct as this to imitate Christ Who is our guide unto all virtue, we are said to abide both in the Father and in Him, obtaining this distinction as a reward and compensation for the worthiness of our life. But the Son does not wish us to estimate in this way the brilliance that is inherent in Him: He bids us direct our natural shrewdness of attention to the magnificence of His miracles, and infer from thence the exact resemblance which He has to His own Father; so that henceforth we may believe that, as they are Consubstantial, it is thus that He has in Himself the One Who begat Him, and that He Himself is also in the Father. Or let our opponents come forward and teach, that when the Son is conceived of as being in the Father, He too in common with ourselves has this distinction as a reward, and as a fair payment for conducting His life according to the law of the Gospel. But I suppose that even this appears to them nothing dreadful: for to men by whom no form of talking is unpractised, what expression, however extravagant and monstrous, seems unfit for use? It is possible therefore that they will say even this, that the Son is in the Father and again has also the Father in Himself on this account, namely, because He fashions Himself like to the Father by practising the virtues that are also attainable by us. And we would reply, "Why then, honoured Sirs, when Philip said: Lord, shew us the Father, did not the Christ put forward all the holy Apostles as a likeness and accurate representation of Him Whom they meant, and say, 'Have we [all] been so long time with one another, and dost thou not know the Father?" Whereas He does not associate with Himself a single one of the others, but comparing Himself alone to the Father alone, He passes over our attributes as small matters altogether; and not willing that the Divine essence should be thought accurately imaged in human attributes, He has reserved to Himself alone the perfection of resemblance. For He says: He that hath seen Me hath seen the Father. Then to these words He straightway added: Believe that I am in the Father and the Father is in Me. For seeing that He possesses resemblance in the most absolute exactness, He must as a necessary consequence possess in Himself the Father, and be possessed (so to speak) by the Father. For think of something of the same kind, and accept it as an illustration of the words we are considering. If, for instance, any one were by chance to bring into our presence the son of Abraham or of any other man, and then were to question him as to the nature of his parent, desiring to learn precisely who and what kind of person the parent was; would not the youth employ reasonable language if he were to point to his own nature and say, "He that hath seen me hath seen my father: I am in my father, and my father is in me?" Then as a proof of his speaking the truth, would it not be fitting that he should draw attention to the identity with his father exhibited in his human doings and his physical peculiarities, and say: "Believe me for the very works' sake, seeing that I have all the qualities and can perform all the actions which pertain to human nature?" Indeed I think every one will say and will justly allow, both that he speaks the truth and that (in alleging the identity) he puts forward an accurate indication of the relationship involved in their particular actions. Why then do not they, who pervert such things as are right, persuade their own disciples to travel on the straight path of reasoning, instead of thrusting them off from the well-trodden king's highway, and taking an untrodden and rugged route, both deceiving themselves and destroying those who feel it their duty to follow them? We, however, not taking their road, will keep along the direct path; and, giving credit to the Sacred Scriptures, we believe that the Son, Who is in His nature begotten of God the Father, is of equal strength and Consubstantial with the Father, and essentially His Image; and therefore that He is in the Father, and the Father in Him.

Truly, truly, I say to you, whoever believes in Me will do the works that I do, and will do even greater works than these, because I am going to the Father. And whatever you ask in My Name, I will do it, so that the Father may be glorified in the Son.

12, 13 Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto the Father. And whatsoever ye shall ask in My Name, that will I do, that the Father may be glorified in the Son.

If anyone wanted to discuss this passage fully according to the extent of its meaning, the task would be broad and deep. But if we consider what is more profitable for the hearers, we should think it proper to grasp the general meaning and shorten our discussion. For this way the meaning would be easiest for most people to receive. So then, wishing to show that He was consubstantial with His own Father, and that He is a true Image of Him—carried in the Father as in an archetype, yet having the archetype in Himself, since He is a true Image both naturally and essentially, not through any shaping that involves a process of molding and fashioning (for the Divinity transcends shape, since it is incorporeal)—He says, "I am in the Father and the Father is in Me." But so that we would not seek the identity of the resemblance and its exact conformity in any other way than as a conclusion from those qualities alone that belong to His nature (for it was possible from these to see that the similarity is essential and natural), He says, "Or else, believe because of the works." For He very rightly thought that surely if anyone beheld Him shining with mighty works like those of God the Father, he would accept Him as a truly natural Image and likeness of His essence. For nothing except what is naturally of God would ever do deeds equivalent to those of God; nor could the power to work wonders in equal measure with the Divine nature ever belong to any created thing. For the proper excellences of the Eternal are utterly unapproachable and beyond reach to those who have been called into being out of nothing. And it was in no way likely that anyone would doubt that the Savior's saying would be utterly beyond reproach, at least in the eyes of the right-minded. Yet, as God, He was not ignorant that even what was well said would be, to those who held opposite opinions, an occasion and pretext for strange teaching. So that no room for empty talk might be left for those who pervert what is right, and lest they should say it was not by His inherent might or His own power that the Son became a worker of wonders, but only because He had within Him the Father doing the works—for this reason, as He Himself said and insisted, the Lord (when necessary) appealed to them with words that might attract their minds. For He promises here that He will be to those who believe in Him a supplier of whatever things they ask, and He promises that He will supply to them not merely equal power and authority but the same with increase—for He says, "Greater things than I have done shall he do." Do you see then how He cuts short, and profitably so, the boldness of our opponents, and by His refutations of error reins in people (as it were) when they are rushing over precipices? For anyone will say to them: "O fools and blind, since you suppose the Son to have been able to accomplish nothing of Himself, but rather to have been supplied by the Father with the power and authority for all those things that have been wondrously accomplished, how does He promise that He will grant to those who believe in Him to accomplish even greater things? How shall another, by borrowing the power from Him, accomplish what He has not done Himself? For notice that He has not said here that the Father will supply power to those who believe, but 'Whatever you shall ask in My Name, I will do it.' But He who as God gives to others the power to accomplish even those greater things, how could He Himself have been supplied with the power by another?" So what they say is utter nonsense and thoughtless trash and inventions of a devilish perversity. But no one would think of the power of the Son as in any way limited, or as extending to one thing but insufficient to reach still greater things. Rather, it does easily whatever it wills, and bestows on the worthy the power to glory in thrones of equal honor, or perhaps even more highly exalted. And let no one suppose us to say that any of those who have valued their faith in Him will ever have such excess of power as to be able to fashion a heaven, or to make a sun and moon, or the brilliant choir of the stars, or perhaps to create angels, or an earth, or such things as are in it. For the aim of His words is not directed toward these things, but is focused on the things toward which it was reasonable that it should be. And He does not go beyond the measure of the splendor that befits mankind, in glory and holiness. For surely it is for this reason—by way of restraining His words from ranging wherever one might desire, and of confining Himself to those wondrous works which He did while on earth after He became man—that when He draws the contrast with the greatness of the still greater deeds, He says, "He shall do the things which I have done, and greater things than these." For it was not because He was too weak to accomplish the greater things that He held back His own power within the bounds of the things which He accomplished. But when He has done what was needful, and all perhaps for which opportunity offered, He kindly gives us to understand by these words that the reach of the incomprehensible greatness of His inherent power is not limited to those things. But so that, preserving the order of the thoughts presented to us, we may set the minds of our hearers on the contemplation of His utterance, He says: "Verily, I say to you, he who believes in Me, the works that I do shall he do also; and greater works than these shall he do; because I go to the Father."

If anyone should think to discourse hereon commensurately with the extent of the meaning of what is here submitted to us. the task would be broad and deep. But if we consider what is rather profitable for the hearers, we shall think it beseems us to grasp in general wise the things signified, and to curtail the length of our discourse. For so would the meaning be most easy to be received by most men. So then, wishing to show forth that He was Consubstantial with His own Father, and that He is a Very Image of Him; carried in the Father as in an Archetype, albeit having the Archetype in Himself, as being a Very Image both naturally and essentially, and not in virtue of any shaping which implies a process of moulding and fashioning; for the Divinity transcends shape, inasmuch as. it is incorporeal withal: I, He says, am in the Father and the Father is in Me. But to the end that we may not look for the identity of the resemblance and the exact conformity thereof in any other sort than as a conclusion from those prerogatives alone that attach to His nature; for it was possible therefrom to see that the similarity is essential and natural; He says: Or else, believe by reason of the works. For indeed He very rightly thought that of a surety if any man beheld Him radiant with the like mighty works to those of God the Father, He would accept Him for a really natural Image and Likeness of His essence; for nought save what is naturally of God would ever do equivalent deeds to those of God; nay, neither could the power to work wonders on any wise in equal measure with the Divine nature come to belong to any created thing. For utterly unapproachable and beyond reach to them that have been called into being out of nothing are the proper excellences of the Eternal. And in no wise was it likely that any would doubt that the Saviour's saying would be utterly irreproachable, at least in the eyes of the right-minded; yet, as God, He was not ignorant that even what was well said would be, to them that held opposite opinions, an occasion and a pretext for strange teaching. With intent then that no place for loquacity might be left herein for them that pervert such things as are right, and lest they should say it was not of His immanent might nor of His own power that the Son became a worker of wonders, but only inasmuch as He had within Him the Father doing the works: on this account, as He Himself said and insisted, the Lord (when need arose) courted them with words that might allure their minds: for He promises herein that He will be to them that believe on Him a Supplier of what things soever they will ask, and promises that He will supply to them not merely an equal power and authority but the same with increase: for greater things, He says, than I have done, shall he do. Seest thou then how He cuts short, and profitably so, the boldness of our opponents, and by His refutations of error reins in men (as it were) when they are rushing over precipices? For anyone will say to them: "O fools and blind, whereas ye suppose the Son to have been able to effect nothing of Himself, but rather to have been supplied by the Father with the power and authority for all those things that have been wondrously accomplished; how does He promise that He will grant to them that believe on Him to effect even greater things? How shall another, by borrowing the power from Him, effect what He has not done Himself? For notice that He has not said herein that the Father will supply power to them that believe; but, Whatsoever ye shall ask in My Name, I will do it. But He Who as God imparts to others the power to effect even those greater things, how could He have been Himself supplied with the power by another?" So that what they say is utter nonsense, and thoughtless trash, and inventions of a devilish perversity. But no man would contemplate the power of the Son as in any wise limited, nor as extending to one thing but insufficient to reach things still greater; nay, but as doing easily whatsoever it will, and bestowing on the worthy the power to glory in thrones, it may be of equal honour, or it may be even more highly exalted. And let none suppose us to say that any of those who have set store by their faith in Him will ever have such excess of power as to be able to fashion a heaven, or to make a sun and a moon, or the brilliant choir of the stars, or peradventure to create angels, or an earth, or such things as are therein. For the aim of His words is not directed towards these things, but is bent upon the things whereon it was reasonable that so it should be; and He overpasses not the measure of the splendour that beseems mankind, in glory to wit, and holiness. For surely it is for this cause, by way of restraining His words from ranging as it were whithersoever a man might desire, and of confining Himself to those wondrous works which He did while on earth after He became man, when He draws the contrast with the greatness of the still greater deeds, that He says: "He shall do the things which I have done, and greater things than these." For it was not because He was too weak to accomplish the greater things, that He held back His own power within the bounds of the things which He accomplished; but when He has done what was needful, and all perchance for which opportunity offered, He kindly gives us to understand by these words, that the reach of the incomprehensible greatness of His immanent power is not limited to those things. But to the end that, preserving the order of the thoughts presented to us, we may set the minds of our hearers on the contemplation of His utterance, [we will repeat that] He says: Verily, I say unto you, he that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto the Father.

Then someone among the hearers might reasonably ask, "What does this mean—the Son's going to the Father so that those who believe in Him may be able to accomplish things even greater than the deeds He Himself displayed? Surely this statement introduces some hidden subject for contemplation." To learn what He is saying, consider that He perhaps means: "O ministers and genuine disciples of My words, as long as I remained with you on earth and lived among you as a man, I did not display the power of the Godhead without restraint before you. I both spoke and acted in ways that suited the measure of My humiliation and the condition of a slave. But after these things have been properly accomplished, the mystery of the dispensation in the flesh will be completed for Me. For very soon I will suffer death and rise to life again. And I promise to bestow on you then the power to accomplish works even greater than My own miracles. The time for this is now at hand, and so is the glory of their accomplishment. For I am going to the Father—that is, to sit down with Him and to reign with Him as God of God in unveiled power and authority, and in the fullness of My own physis to give good things to My friends. 'Whatever you ask,' He says, 'in My Name, I will do it, when the time has been completed in which it was necessary,' He says, 'that I should show Myself in the garb of humiliation. I have observed everything required for properly carrying out the scheme of the Incarnation; and now from this point forward I promise that unveiledly as God I will work the works of God, not excluding the Father from this God-befitting glory, but so that He may be glorified in the Son.'" For if the Offspring is glorified, the Parent will certainly also be glorified in Him. For the Son, being ever in His physis God, would have been declared by many other signs; yet He is no less revealed by receiving the prayers of the saints and granting them whatever they might ask and desire. How then could the Father not be glorified in Him? For just as He would have been severely blamed—and naturally so—if the Offspring who came forth from Him had not been God in His physis, in the same way He will be exceedingly glorious in that He has for the Fruit who came forth from His ousia One who is God and has the skill to do all things and to enable others to do them.

Then, "What is this?" one of the hearers might say with some reason, "I mean the Son's going to the Father in order that they who believe on Him may be able to effect things even still greater than the deeds exhibited by Himself? Surely the saying introduces some hidden subject for contemplation." To learn what it is that He says, consider Him as perhaps meaning: —-"O ministers and genuine pupils of My words, so long as I abode with you on the earth, and had My conversation as a man, I did not exhibit the power of the Godhead undimmed before you: I both spake and acted as befitted the measure of My humiliation and the condition of a slave. But thereafter, when those things shall have been be-seemingly accomplished, then also will the mystery of the dispensation in the flesh be completed for Me. For almost immediately I shall suffer death and shall rise to life again. And I promise to then bestow on you the power to accomplish works still greater than My own miracles. And the time for this is even now at hand, and so is the glory of their accomplishment. For I am going to the Father, that is, to sit down with Him and to reign with Him as God of God in unveiled power and authority, [and in the fulness] of My own nature to give good things unto My friends. Whatsoever ye shall ask," He says, " in My Name, I will do it, when the time has been completed wherein it was necessary," He says, "that I should show Myself in the garb of humiliation. I have observed all that was requisite to the proper carrying out of the scheme of the Incarnation; and now henceforth I promise that unveiledly as God I will work the works of God, not thrusting out the Father from the glory so God-befitting, but with intent that He may be glorified in the Son." For if the Offspring is glorified, the Parent also shall assuredly be glorified in Him. For the Son, being ever in His nature God, would have been declared by many other signs; yet no less also is He disclosed by receiving the prayers of the saints, and granting them whatsoever they might ask and wish. How then should not the Father be glorified in Him? For like as He would have been grievously blamed, and naturally so, if the Offspring that came forth from Him had not been in His nature God; in like manner He will be exceeding glorious in that He has for the Fruit that came forth from His essence One Who is God and can skill so well to do all things and to enable others to do them.

But if it adds to the Father's glory that the Son is seen possessing attributes befitting God, what kind of punishment will come upon the heretic who does not hesitate to dishonor Him with shameless blasphemies in various ways? And I will add something else that strongly contradicts their crude ignorance. For if we pray to the Son and ask Him for what we need, and He promises to grant our requests, how could He not be God by physis, born of One who is God by physis? For if they do not understand Him this way, and say that He was created, how will we be any different from those who call upon the sun, or the sky, or any other creature? And if—with great wickedness and shame over their foolish position—they say that although He is a creature like all other creatures, He still has an incomparable superiority over all, they should understand that they still insult the glory of the Father, that is, the Son, as long as they say He is numbered among created things. For the question is not whether He happens to be a great creature or a small creature, but whether He is a creature at all, or is instead God by physis—which is the truth.

But if it tends to the glory of the Father that the Son should be seen possessed of God-befitting prerogatives, what manner of punishment shall fasten upon the heretic, forasmuch as he dreads not to disparage Him with shameless blasphemies in divers manners? And I will further say another thing, in no small measure (as I deem) at issue with their crude ignorances. For if we pray to the Son and seek our petitions from Him, and He pledges His promise to grant them; how could it be that He is not by nature God, and begotten of One Who is in His nature God? For if they conceive Him not so to be, and say that He was created, how shall we any longer be distinguished from those who invoke the sun, or the heaven, or any other of the creatures? For if, exceeding mischievously, ashamed of the ungainliness of their own folly, they say that albeit a creature equally with the rest of the creatures yet He hath a certain incomparable supereminence over all; notwithstanding let them be assured that none the less will they outrage the glory of the Father, that is, the Son, so long as ever they say that He is one in the number of the things that have been made. For the issue is, not whether He is haply a great or a small creature, but whether He is a creature at all, and is not rather in His nature God; which indeed is the truth.

He now says openly that, as Very God, He will readily accept the prayers of His own people and will gladly provide whatever they desire to receive—meaning, of course, spiritual gifts and such things as are worthy of the heavenly generosity. And He does not say such things as a minister of another's generosity, or as one serving another's kindness, but as one who, together with the Father, has all things in His power, and as the One through whom all things come, both from us to God and from God to us. For this reason Paul also prays on behalf of the worthy for such benefits as he always mentions together, in these words: Grace to you and peace from God our Father and the Lord Jesus Christ. Surely no one in his right mind will suppose from this that the Father separately grants grace by Himself, and then the Son separately grants it by Himself, as if taking turns. Rather, the grace is one and the same, even though it is spoken of as coming through Both. Nevertheless, it is by the Father through the Son that all good things are accomplished for the worthy, and the distribution of the divine gifts is made—through the Son, I say, not as one accepted in the rank of a servant, as we have already explained, but as one understood to be Co-Giver and Co-Supplier, and indeed as truly being so. For the nature of the Godhead is one, and is believed to be so. For although it extends to Father and Son and to the Holy Spirit, it has no absolute and complete separation—I mean, into each of the Persons indicated. For we will be orthodox in believing that the Son is naturally both of the Father and in the Father, and that the own Spirit of the Father and of the Son, that is, the Holy Spirit, is both of and in the Father. Therefore, since the Godhead of their nature both is and is understood as one, their gifts will be supplied to the worthy through the Son from the Father in the Spirit, and our offerings will be carried to God clearly through the mediation of the Son, for no one comes to the Father except through Him, as He Himself fully confesses. So then the Son both has become and is the Door and the Way of our friendship with God the Father and of our progress toward Him, as well as the Co-Giver and Distributor of His generosity, since it proceeds from a single and common munificence. For the nature of the Godhead is one in the person and substance both of the Father and of the Son and of the Holy Ghost. And since it was in a way unfamiliar to those of old, and as yet foreign to their practice, to approach the Father through the Son, He teaches this also for our benefit, and laying in His own disciples a foundation, as it were, of the structure, He implants in them both faith in this and knowledge, and sends to us instruction both on how we are to pray and where our hope lies. For He promises that He will Himself give us what we ask in prayer—a proof of the Godhead in His nature and of the royal authority inherent in Him, adding this to the other proofs of it.

Undisguisedly now He says that, being Very God, He will accept exceeding readily the prayers of His own people, and will supply right gladly what things soever they desire to receive, meaning of course spiritual gifts and such as are worthy of the heavenly munificence. And not as the minister of another's benevolence, nor yet as subserving another's kindness, does He say such things; but as, with the Father, having all things in His power; and as Himself being the One through Whom are all things, both from us to God-ward, and to us-ward from Him. For this cause Paul also prays on behalf of the worthy for such supplies of benefits as are by him ever mentioned in conjunction, in the following words: Grace to you and peace from God our Father and the Lord Jesus Christ; and surely no man in his senses will ever in the face of this suppose that the Father by Himself separately grants a grace, and again the Son by Himself separately and as it were in turn does so; but the grace is one and the same, albeit it is spoken of as coming through Both. Notwithstanding, it is by the Father through the Son that all good things are wrought for the worthy, and the distribution of the Divine gifts is made; through the Son, I say, not as accepted in the rank of a servant, as we have already explained, but as conceived to be Co-Giver and Co-Supplier, and moreover as being so of a truth. For the nature of the Godhead is one, and also is believed so to be. For although it is extended to Father and Son and to the Holy Spirit, yet it has no absolute and entire severance; I mean, into each of the Persons indicated. For we shall be orthodox in believing that the Son is naturally both of the Father and in the Father, and that the own Spirit of the Father and of the Son, that is, the Holy Spirit, is both of and in the Father. So then, forasmuch as the Godhead of Their nature both is and is conceived of as One, Their gifts will be supplied to the worthy through the Son from the Father in the Spirit, and our offerings will be carried to God manifestly through the mediation of the Son: for no one cometh unto the Father but through Him, as to be sure He also Himself fully confesses. So then the Son both has become and is the Door and the Way as well of our friendship as of our progress towards God the Father, and the Co-Giver as well as Distributer of His bounty, forasmuch as it proceeds from a single and common munificence. For one is the nature of the Godhead in the person and substance both of the Father and of the Son and of the Holy Ghost. And forasmuch as it was unwonted in a way with them of old time, and as yet foreign to their practice, to approach the Father through the Son, He teaches this also for our profit, and laying first in His own disciples a foundation as it were of the structure, He implants in them both faith in this and knowledge, and despatches to ourselves instruction both how we are to pray and wherein lies our hope. For He promises that He will Himself give us what we ask in prayer; a proof of the Godhead in His nature, and of the royal authority inherent in Him; adding this to the other proofs thereof.

Having declared that when people pray they must ask in His Name and promising that He will Himself supply to those who ask whatever they desire to receive, He takes great care not to appear to speak falsehood, considering the unholy slanders of those who are inclined to be critical. For one can see, and best from the Sacred Writings themselves, that some come and ask earnestly in His Name, and yet in no way receive, because God is not ignorant of what is fitting for each person and profitable for those who ask. Therefore, so that our Lord Jesus the Christ might clearly show who they are concerning whom the word has been spoken and remains valid, and to whom the grace of the promise is due, He immediately introduced the mention of the persons who love Him, in whose case the promise will certainly be fulfilled, and He connects with His saying the precisely-defined keeper of the law, showing that to such people and not to others shall the promise of kindness and the bestowal of the spiritual blessings hold good and come to pass. For that often the generous hand of God is held back in hesitation, cutting off from those who will not ask rightly the fulfillment of their hopes, you will easily understand from what the disciple of Christ takes care to write in this manner: You ask, and receive not, because you ask wrongly, when you will spend it on your pleasures. Therefore again he says, about those who are inclined to be double-minded: For let not that man think that he shall receive anything of the Lord; for he is a double-minded man, unstable in all his ways. For to those who ask for the grace that is from above, not for the establishment of virtue, but for enjoyment of carnal pleasure and worldly lusts, God practically shuts fast His ear, and in no way grants them anything; for whatever things He forbids and wholly casts out because of the abomination that is in them, how could He grant them to anyone? And the spring of all sweetness, how could it give forth a bitter stream? But that to the lovers of spiritual gifts He distributes blessings with rich and most ready hand, you shall easily perceive when you hear Him saying to them through the mouth of Isaiah the prophet: While you are yet speaking, I will say, What is it? and through the voice of the Psalmist: The eyes of the Lord are upon the righteous, and His ears are open to their prayer.

Having ordained that when men pray they must ask in His Name and promising that He will Himself supply to them that ask whatsoever they desire to receive, He takes great thought not to seem to speak falsehood, having in view the unholy slanders of such as are wont to be captious. For a man can see, and best out of the Sacred Writings themselves, that some approach and ask earnestly in His Name, and notwithstanding in no wise receive; because God is not ignorant of what is fitting for each and profitable for the askers. Therefore to the end that our Lord Jesus the Christ might clearly exhibit who they are in reference to whom the word has been spoken and stands good, and to whom is due the grace of the promise; He straightway introduced the mention of the persons who love Him, in whose case the promise will assuredly be fulfilled, and conjoins with His saying the exactly-defined keeper of the law, showing that unto such and not unto others shall the promise of kindness and the bestowal of the spiritual blessings hold good and come to pass. For that oftentimes the bounteous hand of God is shortened in hesitation, cutting off from them that will not ask aright the consummation of their hopes, thou wilt easily understand, from what the disciple of Christ is at pains to write on this wise: Ye ask, and receive not, because ye ask amiss, when ye will spend it in your pleasures. Wherefore also again he says, about them that are wont to be double-minded: For let not that man think that he shall receive anything of the Lord; for [ he is] a double-minded man, unstable in all his ways. For to them that ask for the grace that is from above, not for establishing of virtue, but for enjoyment of carnal pleasure and worldly lusts, God well-nigh shuts fast His ear, and in no wise grants them anything; for what things soever He forbids and wholly casts out by reason of the abomination that is in them, how could He grant them to any? And the spring of all sweetness, how could it give forth a bitter stream? But that unto the lovers of spiritual gifts with rich and readiest hand He distributes blessings, thou shalt easily perceive, when thou hearest Him saying unto them by the mouth of Isaiah the prophet: While thou art yet speaking, 1 will say, What is it? and by the voice of the Psalmist: The eyes of the Lord are upon the righteous, and His ears are open unto their prayer.

Since He had determined and clearly stated that the enjoyment of heavenly blessings (supplied through Him by the Father) is both owed to those who love Him and will truly be theirs, He immediately goes on to describe the power of love and teaches us excellently and faultlessly for our benefit, so that we should devote ourselves to pursuing it. Even if someone says he loves God, he won't automatically gain the credibility of truly loving, because the power of virtue doesn't consist in mere words, nor is the beauty of devotion toward God created in empty speech. Rather, it is truly shown through good deeds accomplished and an obedient attitude. Keeping the divine commands best gives living expression to love toward the Divinity and presents the picture of a virtue that is completely living and genuine—not sketched out in mere sounds flowing from the tongue, as we've said, but shining brightly and completely radiant with brilliant colors, namely the portraits of good works. Indeed, our Lord Jesus Christ shows us this plainly when He says: "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven, but he who does the will of My Father Who is in heaven." The proof of faith doesn't lie in empty words or claims, but in the character of actions. Indeed, Holy Scripture says that faith is dead when works don't accompany it. We will find the knowledge that God is One not only in human minds but also in the unclean demons themselves, who also shudder (even involuntarily) at the power of Him who made them. However, keeping the radiance of their actions consistent with their faith is clearly the beauty and ornament only of those who truly love God. Therefore, the proof of love and the most perfect definition of faith is the observance of the Gospel's decrees and the keeping of the divine commands. Perhaps it wouldn't be difficult at all to add other related things here, but I don't think they suit the present occasion. So we must return once more to points more suitable to what lies before us. "If you love Me," He says, "you will keep My commandments." You must understand again and remember well that often, when talking with His own disciples or even with the Jews themselves, He would say, "The words that I speak are not Mine, but His Who sent Me," and again, "I do not speak from Myself, but the Father Who sent Me has given Me a commandment what I should say and what I should speak," and again, "The things I speak are not Mine, but His Who sent Me." Yet now, even though He has confessed extensively throughout His discourses that the words He addressed to us are God the Father's, He here says they are His own commandments which He has spoken to us. No one with sense will suppose that He speaks falsely—let this thought not enter the mind of a Christian—and moreover He will of course speak truly, since He is Himself the Truth. He didn't convey the message from the Father to us in the manner of one of the prophets, as if with the rank of a minister and servant, but as bearing such likeness to Him that not even in word was He observed to differ; rather, He naturally speaks in the way the Father Himself might perhaps talk with us. The exact similarity of ousia leads us to believe that the Son also corresponds in His words to the One who begot Him. Since He is Himself the Word and Wisdom and Purpose of God the Father, He says that He has received commandment what to say and what He shall speak. We ourselves individually see that our own minds practically lay a command on our speech uttered through words as it proceeds to the outside world, requiring it to interpret what is in the mind itself. The force of this illustration is small when applied to God, but nevertheless, by taking the analogy of human things to assure us of things that transcend them, we grasp the divine mysteries as it were in a mirror and darkly.

So having determined and expressly declared that the enjoyment of the heavenly blessings, supplied, that is, through Him by the Father, is both due to them that love Him, and in very truth shall be theirs; He straightway goes on to describe the power of love, and instructs us excellently and irreproachably, for our profit, with intent that we should devote ourselves to the pursuit thereof. For albeit a man say that he loves God, he will not therefore straightway win the credit of truly loving, forasmuch as the power of virtue stands not in bare speech, nor is the beauty of piety towards God fashioned in naked words; but rather it is really distinguished by means of good deeds effected and an obedient temper; and the keeping of the Divine precepts best gives living expression to love towards the Divinity, and presents the picture of a virtue wholly living and true; not sketched out in mere sounds that flow from the tongue, as we have said, but gleaming as it were and altogether radiant with brilliant colours, to wit, the portraits of good works. And indeed our Lord Jesus the Christ shows us this plainly, when He says: Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father, Which is in heaven. For the proof of faith lies not in barren words or professions, but in the qualities of acts, and indeed the Holy Scripture says that it is dead when the works do not follow therewith. For the knowledge that God is One, it says, we shall find, not only in human minds, but in the unclean devils themselves; who also shudder, even involuntarily, at the power of Him that made them. Howbeit to keep the radiance of their acts concurrent with their faith is manifestly the beauty and ornament of those only who truly love God. So then the proof of love and the most perfect definition of faith is the observance of the Evangelic decrees and the keeping of the Divine precepts. And perhaps it would be in no wise difficult to add other things hereunto, akin in their drift; only that I suppose they do not suit the present occasion. Wherefore we must once more betake ourselves to such points as are more suitable to what lies before us. If ye love Me, He says, ye will keep My commandments. For indeed thou must understand once again and call well to mind that oftentimes, when conversing with His own disciples or even with the Jews themselves, He would say: The words that I speak are not Mine, but His Who sent Me; and again: I speak not from Myself, but the Father Which sent Me, He hath given Me a commandment, what I should say, and what I should speak; and again: The things therefore which I speak, are not Mine, but His Who sent Me. And yet now again, notwithstanding He has confessed at large, up and down His discourses, that the words He addressed to us are God the Father's, He here says they are His own commandments, which He has spoken to us. And no one that has sense will suppose that He speaks falsely, for let not this thought come into the mind of a Christian; and moreover He will of course speak truly, forasmuch as He is Himself the Truth. For it was not in the manner of one of the prophets, as if with the rank of a minister and a servant, that He conveyed the message from the Father to us; but as bearing such likeness to Him that not even in word was He haply observed to differ, but rather naturally to speak on such wise as the Father Himself might peradventure talk with us. For the exact similarity of essence leads us to believe that the Son also corresponds in His utterances to Him that begat Him; and inasmuch as He is Himself the Word and Wisdom and Purpose of God the Father, He says that He has received commandment what to say and what He shall speak. For we also ourselves individually see that our own minds well-nigh even lay a commandment on our speech uttered through words, as it proceeds to the world without, that it shall interpret what is in the mind itself. Small indeed is the force of the illustration as applied to God; but notwithstanding this, by taking the analogy of human things to assure us of the things that transcend them, we apprehend the Divine Mysteries as it were in a mirror and darkly.

I will ask the Father, and He will give you another Comforter to be with you forever, the Spirit of truth. The world cannot receive Him because it does not see Him or know Him. But you know Him, for He lives with you and will be in you.

16, 17 And I will pray the Father, and He shall give you another Comforter, that He may be with you for ever, even the Spirit of truth: Whom the world cannot receive; for it beholdeth Him not, neither knoweth Him: ye know Him; for He abideth with you, and shall be in you.

He combines the human and the Divine once more, neither returning to the pure glory of the Godhead nor limiting Himself entirely to the bounds of humanity. Instead, He moves between both in a way that is both wonderful and impossible to distinguish, since He is both God and man at the same time. For He was God by His nature, being the Fruit of the Father and the radiance of His essence. And again, He was man, since He became Flesh. Therefore He speaks both as God and as man, because this was the way to properly maintain the forms of speech that suited the dispensation in flesh. Nevertheless, while we examine the meaning of this passage, we say this: at this point too, our Lord necessarily mentioned God the Father to build up their faith and for the great benefit of the hearers, as the argument will show as it continues. For when He told us to ask in His Name and revealed a way of praying that was not used by the ancients, along with other truths, and even promised very earnestly that He would give us whatever we wish to receive, He did not want to seem to push aside the Person of God the Father or to diminish the power of the One who begot Him—that is, the power to fulfill the desires of the saints. So He said that the Father would also supply for our benefit and would join in giving us the Paraclete. He also added the words "I will ask" as man, while attributing to the whole Divine and unspeakable nature what especially belongs to it, as in the Person of God the Father. For this was His custom, as we have often already said in earlier parts of this work.

He mingles once more the human with the Divine, and neither reverts to the pure glory of the Godhead, nor yet altogether confines His range within the limits of humanity, but traverses both, wondrously and at the same time indistinguishably too, forasmuch as He is at once both God and man. For He was God by His nature, inasmuch as He was the Fruit of the Father and the Effulgence of His essence; and again, He was man, inasmuch as He has become Flesh. Accordingly He speaks as God and at the same time as man: for after this manner it was possible to preserve duly such forms of language as befitted the dispensation in flesh. Notwithstanding, while we are searching for the meaning of the passage before us, we say this: that at this point also, of necessity, our Lord has introduced the mention of God the Father, for the building up of their faith, and for the exceeding profit of the hearers; as indeed the argument will demonstrate as it proceeds. For when He bade us ask in His Name, and revealed, along with the other truths, a manner of praying unused among the ancients, promising withal even very earnestly that He will give whatsoever things we wish to receive: with intent that He might not seem thereby to thrust aside the Person of God the Father, nor yet to curtail the power of Him Who begat Him, the power (I mean) of satisfying the aspirations of the saints, He said that the Father would be a Co-Supplier for our profit, and would join in bestowing on us the Paraclete: adding also the words " I will ask," as man; and referring peculiarly to the whole Divine and unspeakable nature what befits it especially, as in the Person of God the Father. For this was His custom, as we have oftentimes said already in the foregoing parts of this work.

He calls the Spirit "another Paraclete" because the Spirit proceeds from the ousia of God the Father and from His own ousia. For the kind of ousia is the same in both cases, not excluding the Spirit, but the Spirit's distinctness is understood to lie solely in His being and subsisting in a separate hypostasis. The Spirit is not a Son, but we accept in faith that He truly and properly exists and subsists as what He is—the Spirit of the Father and of the Son. But since the Son knows that He Himself is also truly a Paraclete and is called such in the Sacred Scriptures, He calls the Spirit another Paraclete. This is not because the Spirit can accomplish something in the saints that is perhaps greater than what the Son can accomplish, whose Spirit He both is and is called. John testifies in his own writings that the Son Himself was also named and is a Paraclete, when he says: "These things I write to you so that you may not sin. And if anyone sins, we have a Paraclete with the Father, Jesus Christ the righteous, and He is the propitiation for our sins." So Jesus calls the Spirit another Paraclete, intending Him to be understood as possessing the attributes of a distinct hypostasis, yet having such a close likeness to Himself and being able to work in exact correspondence with whatever He Himself might work, that He might seem to be the Son Himself with no difference—for He is His Spirit. Indeed, Jesus called Him the Spirit of Truth, while also saying in the present discourse that He Himself is the Truth.

Another Paraclete, however, is the name He gives to the Spirit that proceeds from the essence of God the Father and from that of Himself. For the kind of the essence is the same in the case of Both, not excluding the Spirit, but allowing the manner of His distinctness to be understood as lying solely in His being and subsisting in a separate personality. For the Spirit is not a Son, but we will accept in faith verily and properly to be and to subsist as That Which He is; for He is the Spirit of the Father and of the Son. But [the Son] knowing that He Himself also both is in truth a Paraclete and is so named in the Sacred Writings, He calls the Spirit another Paraclete; not on the ground that the Spirit can skill to effect in the Saints something else perchance more than what He also can, Whose Spirit He both is and is called. And that the Son also Himself both was named and is a Paraclete, John will bear record, in his own compositions, when he says: These things say I unto you, that ye may not sin. And if any man sin, we have a Paraclete with the Father, Jesus Christ the righteous: and He is the propitiation for our sins. So Jesus calls the Spirit another Paraclete, willing Him to be conceived of as possessing the attributes of a proper personality; albeit having so close a likeness to Himself, and able so to work in exact correspondence what things soever He Himself might haply work, as that He might seem to be the Son Himself and no whit different: for He is His Spirit. And indeed Jesus called Him the Spirit of Truth, saying also in the discourse before us that He is Himself the Truth.

But someone will naturally ask those who suppose the Son is alien to the essence of God the Father: "How is it, then, that the Father gives the Spirit of Truth—that is, the Spirit of the Son—not as foreign or alien, but as His own Spirit? Yet according to you, He has the kind of His essence distinct from that of the Son, and—for there is no question about this—the Spirit belongs to the Son. And again, how is it, if the Son truly is of another essence, that He gives the Spirit of the Father as His own?" For it is written that He breathed on His disciples, saying, "Receive the Holy Spirit." So will not a person naturally suppose—and very rightly—or rather, will he not be firmly convinced, that the Son, being essentially a partaker of the natural excellences of God the Father, has the Spirit in the same manner as the Father also would be understood to have Him? That is, not as something added or from outside, for it would be foolish or rather insane to hold such an opinion, but as each of us has within himself his own breath and pours it out from the innermost parts of his body. For indeed it was for this reason that Christ breathed on them even bodily, showing that just as breath proceeds bodily from the human mouth, so also from the Divine essence the Spirit from Him is poured forth in a manner befitting God. Since, then, He is the Spirit both of God the Father and of the Son, how can it be that the power They possess both in division and in unity is not altogether one? For the Father is a Father and not a Son, and the Son is a Son and not a Father. Nevertheless, the Father is in the Son, and the Son in the Father. Moreover, it is not the Father separately by Himself, or the Son separately by Himself, who gives the Paraclete or the Holy Spirit, but rather He is supplied to the saints from the Father through the Son. For indeed, on this account we must understand that when the Father is said to give, the Son also gives, through whom are all things; and when the Son is said to give, the Father also gives, from whom are all things.

But any one will naturally say to those who suppose the Son alien to the essence of God the Father: "How is it, pray, that the Father gives the Spirit of Truth, that is, of the Son, not as foreign or alien, but as His own Spirit; notwithstanding that according to you He has the kind of His essence distinct from that of the Son, and, for of this there is no question, the Spirit is the Son's? And once more, how is it, if it be so that the Son is of another essence, that He gives the Spirit of the Father as His own?" For it is written that He breathed on His disciples, saying, Receive ye the Holy Ghost. So then will not a man suppose, and very rightly, or rather will he not be even firmly convinced, that the Son, being essentially partaker of the natural excellences of God the Father, has the Spirit after the same manner as the Father also would be understood to have Him: that is, not as something added or from without, for it were simple or rather mad to hold such an opinion; but as each of us has within himself his own breath, and pours it forth without from the inmost parts of his body? For indeed it was for this cause that Christ breathed on them even bodily, showing that as the breath proceeds bodily from the human mouth, so also from the Divine essence the [Spirit] from Him is in God-befitting manner poured forth. Forasmuch then as He is the Spirit both of God the Father and of the Son, how can it be but that the power They thus possess at once in division and in conjunction will be altogether one? For the Father is a Father and not a Son, and the Son is a Son and not a Father; notwithstanding, the Father is in the Son, and the Son in the Father; moreover, it is not the Father separately by Himself, or the Son separately by Himself, Who gives the Paraclete or the Holy Spirit, but rather He is supplied to the saints from the Father through the Son. For indeed on this account [we must understand that] when the Father is said to give, the Son also gives, through Whom are all things; and that when the Son is said to give, the Father also gives, of Whom are all things.

But that the Spirit is both Divine and not of another ousia—I mean in relation to the Father and the Son—is, I imagine, doubtful to no one who is right-minded. Furthermore, a necessary argument will convince us of this. For if someone says that the Spirit is not of the ousia of God, how then could the creature, in receiving the Spirit, become a partaker of God? And in what way shall we be called temples of God, and actually be so, if we receive a created or an alien spirit, and not rather That which is of God? And how are those who have a share of the Spirit partakers of the Divine nature, according to the words of the sacred writers, if He is among the things that are made, and does not rather proceed for us from the Divine nature itself—not passing through it to us as something foreign to it, but so to speak becoming in us a certain quality of the Godhead, and dwelling in the saints, and remaining forever? This happens if by cleansing the eye of their understanding through all goodness, and by unyielding earnestness in the pursuit of every virtue, they preserve the grace in their hearts. For Christ says that the Spirit is uncontainable and invisible for those who are in the world, that is, for those who savor the things in the world and choose to love the things that are on earth. Yet He is containable and easily beheld by the saints. For what reason? Those who have an uncleanness hard to be washed out of them, and who have filled their own mind as it were with some unhealthy humor, do not carefully consider the beauty of the Divine nature, nor do they accept the law of the Spirit, since they are wholly tyrannized over by the passions of the flesh. Whereas the good and sober, keeping their heart free from the evils that are in the world, voluntarily invite the Paraclete to dwell within themselves, and after receiving Him keep Him and—so far as it is attainable by men—behold Him spiritually, winning from this something large and great and enviable for their prize. For He will sanctify them, and will make them at once fulfillers of all good things, and will release them from the shame of man-befitting slavery, and will endow them with the prerogative of the adoption of sons. And Paul will bear witness to this, saying: And because you are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father.

But that the Spirit is both Divine and not of another essence, in reference I mean to the Father and the Son, is I imagine doubtful to no one who is right-minded; and furthermore a necessary argument will convince us thereof. For if a man say that the Spirit is not of the essence of God, how then henceforward would the creature in receiving the Spirit be a partaker of God? And after what manner shall we be entitled temples of God, and be so, if we receive a created or an alien spirit, and not rather That Which is of God? And how are those who have a share of the Spirit partakers of the Divine nature, according to the words of the sacred writers, if He is in the number of the things that are made, and does not rather proceed for us from the Divine nature itself; not passing through it unto us, as something foreign to it, but so to speak becoming in us a certain quality of the Godhead, and dwelling in the saints, and remaining for ever—-[as He does] if by cleansing the eye of their understanding by all goodness, and by unyielding earnestness in the pursuit of every virtue, they preserve the grace in their hearts. For Christ says that the Spirit is uncontainable and invisible for them that are in the world, that is, for those that savour of the things in the world, and choose to love the things that are on earth; yet that He is containable and easily beheld by the saints. For what reason? They who have an uncleanness hard to be washed out of them, and who have filled their own mind as it were with some unhealthy humour, do not narrowly consider the beauty of the Divine nature, nor yet accept the law of the Spirit, forasmuch as they are wholly tyrannised over by the passions of the flesh; whereas the good and sober, keeping their heart free from the evils that are in the world, voluntarily induce the Paraclete to dwell within themselves, and after receiving Him keep Him and (so far as it is attainable by men) behold Him spiritually, winning therefrom something large and great and enviable for their prize. For He will sanctify them, and will make them at once fulfillers of all good things, and will release them from the shame of man-befitting slavery, and will endue them with the prerogative of the adoption of sons. And Paul will bear witness to this, saying: And because ye are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father.

Of necessity our Lord Jesus Christ at this point finishes the discourse concerning the Holy and Consubstantial Trinity. For He has already shown before, setting forth both words and deeds for assurance to those who love Him, that He is by His physis God and is begotten of God the Father, and is of equal might and like mind with Him. For to this end He also at one time said: "What I speak, I speak not from Myself"; and at another time again: "If I do not the works of My Father, believe Me not. But if I do them, though ye believe not Me, believe My works." But besides these things it was also greatly necessary that people should receive the right and irreproachable doctrine with reference to the Holy Spirit Himself; for so the minds of His hearers might be directed wholly to rightness of faith. Therefore I will set forth in few words what Christ teaches us by the passage before us. By saying that "Another" shall be sent to us from God the Father, He once more, in accordance with His careful and wise plan, makes the expression of the faith secure. For it was likely that some, not rightly understanding what was said, would think that He meant that the Holy Spirit was not of the ousia of God (as in fact some of the foolish did suppose), but that He was by His physis something different; for to say "Another," among the more ignorant at least, might carry the appearance of some such ground for its use. So with intent to show clearly that He does not wish the kind of distinctness which the Spirit possesses to be understood in any other way, save solely by virtue of His being in a peculiar and proper sense that which His Name implies, for the Spirit is a Spirit and not a Son, even as the Son is a Son and not a Father; after saying that the Paraclete shall be sent forth, He promises that He will come Himself; showing that the Spirit is not something other than what He is Himself, since He is a proper Spirit proceeding from the Father, and is conceived of as the Son's, and for this cause is also called His Mind. For example, Paul says, signifying this very thing: "But we have the Mind of Christ." So then, understanding the matter rightly and without any error, and rejecting as clumsy all perversion in any direction contrary to what is reasonable, and following the words of the inspired Scripture, we say that He is not something different from the Son as regards natural identity, but the same; yet with characteristics both distinct and personal. For, understanding it this way, I imagine, the inspired Paul also oftentimes mingles Them and introduces Either as identical with the Other; the Paraclete, I mean, and the Son. For you will find him saying: "But if any man hath not the Spirit of Christ, he is none of His," and again directly after: "And if Christ is in you, the body is dead because of the sin; but the Spirit is life because of righteousness." Do you hear how he expressly confesses that they have Christ who have received His Spirit? And he says also in another place: "For I think that I also have the Spirit of God." And he who spoke this to us, also says: "If ye seek a proof of Christ That speaketh in Me"; and oftentimes prays that in us also, who have believed, Christ may dwell by faith, though himself receiving the Holy Spirit. And let no one suppose that we say that he annuls the fixity of name or prosopon (person) in respect of each, or that he says that the Son is not a Son but a Spirit, or at least that he does not know the Spirit as Spirit, but says He is a Son; this was not the aim in his mind, and indeed neither do we so believe. For he knows how to count the Prosopa of the Holy and Coessential Trinity, and teaches that each of the Prosopa signified subsists in His proper distinctness: nonetheless he proclaims clearly that the Holy Trinity is fixed in absolute identity. Otherwise how can it be that the Spirit is and is called God? For "do ye not know," he says, "that ye are a temple of God, and the Spirit of God dwelleth in you?" But if, since the Spirit dwells in us, we are made temples of God, how can the Spirit not be of God, that is, of His ousia, whereas He makes God to dwell in us through Himself? So then by way of showing that the Spirit is not alien from His own physis, the Only-begotten, having said that the Paraclete is being sent forth from the Father for the Saints, promises that He will come Himself and fill the place of a father, so that they be not found like some orphans destitute of the assistance of one to stand forth for them, and for this cause be found henceforth easy to be taken in the snares of the devil, and exceedingly easily assailed by the offenses in the world, for all they be many and come as of necessity, by reason of the ungovernable madness of them that bring them to pass. So then for a shield and an unbreakable security for our souls, the Father has given the Spirit of Christ, to fulfill in us His grace and presence and power. For it would be impossible for a man's soul to accomplish anything that is good, or to have power over its own passions, or to escape the great subtlety of the snare of the devil, if it were not fortified by the grace of the Holy Spirit, and had not Christ Himself by reason thereof within itself. And indeed the inspired Psalmist, composing for us through the wisdom that was in him his thanksgivings on this behalf, cried aloud to God: "Lord, Thou didst crown us as with a shield of favor"—meaning by a shield of favor nothing else than the Holy Spirit Who shields us, and constrains us, by gifts of unexpected strength, to the fulfilling of the good pleasure of God. And so He promises that nonetheless He will be present and will help through the Spirit those who believe on Him, even though He ascend into the very heavens, after His Revival from the dead, now to appear in the presence of God for us, according to the words of Paul.

Of necessity our Lord Jesus the Christ at this point finishes the discourse touching the Holy and Consubstantial Trinity. For He has already shown before, setting forth both words and facts for assurance unto them that love Him, both that He is in His nature God and is begotten of God the Father, and is of equal might and like mind with Him. For to this end He also at one time said: What I speak, I speak not from Myself; and at another time again: If I do not the works of My Father, believe Me not. But if I do them, though ye believe not Me, believe My works. But besides these things it was in no small measure needful also that men should receive the right and irreproachable doctrine with reference to the Holy Spirit Himself; for so might the minds of His hearers be directed wholly unto Tightness of faith. Therefore I will set forth in few words what Christ teaches us by the passage before us. By saying that "Another" shall be sent unto us from God the Father, He once more, in accordance with His careful and wise plan, renders the expression of the faith secure. For it was only likely that some, not rightly understanding what was said, would think that He meant that the Holy Spirit was not of the essence of God (as in fact some of the witless did suppose), but that He was in His nature something different; for to say "Another," among the more ignorant sort at least, might carry the appearance of some such ground for its use. So with intent to exhibit clearly that He does not wish the kind of distinctness which the Spirit possesses to be understood in any other way, save solely in virtue of His being in a peculiar and proper sense that which His Name implies, for the Spirit is a Spirit and not a Son, even as the Son is a Son and not a Father; after saying that the Paraclete shall be sent forth, He promises that He will come Himself; showing that the Spirit is not something other than what He is Himself, forasmuch as He is a proper Spirit proceeding from the Father, and is conceived of as the Son's, and for this cause is also called His Mind. For example, Paul says, signifying withal this very thing: But we have the Mind of Christ. So then, understanding the matter rightly and without all error, and rejecting as ungainly all perversion in any direction contrary to what is reasonable, and following the words of the inspired Scripture, we say that He is not something different from the Son so far as regards natural identity, but the same; yet with characteristics both distinct and personal. For, so understanding it, I imagine, the inspired Paul also oftentimes mingles Them and introduces Either as identical with the Other; the Paraclete, I mean, and the Son. For thou wilt find him saying: But if any man hath not the Spirit of Christ, he is none of His, and again directly after: And if Christ is in you, the body is dead because of the sin; but the Spirit is life because of righteousness. Hearest thou how he expressly confesses that they have Christ who have received His Spirit? And he says also in another place: For I think that I also have the Spirit of God. And he who spake this unto us, also says: If ye seek a proof of Christ That speaketh in Me; and oftentimes prays that in us also, who have believed, Christ may dwell by faith, howbeit himself receiving the Holy Spirit. And let no one suppose that we say that he annuls the fixity of name or person in respect of each, or that he says that the Son is not a Son but a Spirit, or at least that he does not know the Spirit as Spirit, but says He is a Son; this was not the aim in his mind, and indeed neither do we so believe. For he knows how to count the Persons of the Holy and Coessential Trinity, and teaches that each of the Persons signified subsists in His proper distinctness: notwithstanding he proclaims clearly that the Holy Trinity is fixed in absolute identity. Else how ean it be that the Spirit is and is called God? For do ye not know, he says, that ye are a temple of God, and the Spirit of God dwelleth in you? But if, forasmuch as the Spirit dwelleth in us, we are made temples of God, how can the Spirit not be of God, i.e. of His Essence, whereas He makes God to dwell in us through Himself? So then by way of showing that the Spirit is not alien from His own Nature, the Only-begotten, having said that the Paraclete is being sent forth from the Father for the Saints, promises that He will come Himself and fill the place of a father, to the end that they be not found like some orphans destitute of the assistance of one to stand forth for them, and for this cause be found henceforth easy to be taken in the snares of the devil, and exceedingly easily assailed by the offences in the world, for all they be many and come as of necessity, by reason of the ungovernable madness of them that bring them to pass. So then for a shield and an irrefragable security unto our souls, the Father has given the Spirit of Christ, to fulfil in us His grace and presence and power. For it were impossible for a man's soul to effect ought that is good, or to have power over its own passions, or to escape the great subtilty of the snare of the devil, if it were not fortified by the grace of the Holy Spirit, and had not Christ Himself by reason thereof within itself. And indeed the inspired Psalmist? composing for us through the wisdom that was in him his thanksgivings on this behalf, cried aloud unto God: Lord, Thou didst crown us as with a shield of favour —-meaning by a shield of favour nothing else than the Holy Spirit Who shields us, and constrains us, by gifts of unexpected strength, to [the fulfilling of] the good pleasure of God. And so He promises that none the less He will be present and will help through the Spirit them that believe on Him, albeit He ascend into the very heavens, after His Revival from the dead, now to appear in the presence of God for us, according to the words of Paul.

Now that the Passion is close at hand and brings with it the moment of His Assumption, He says that He will be invisible to the world, that is, to those who value the enjoyment of temporal things more than the Divine blessings, and who value earthly things more than heavenly ones. And to make our belief about this matter consistent with what has already been said above, we should rightly say that God the Father has given the Paraclete, that is, the Holy Spirit, through the Son, since all things come from the Father through Him. Nevertheless, He has not come upon everyone without distinction, both evil and good, but only upon those on whom it was fitting He should come. For as far as the most rich and unstinted grace of the Giver is concerned, no one on earth was left without a share. For He says in the prophets, I will pour out of my Spirit on all flesh. Yet each person is a contributing cause to himself of either possessing or completely failing to receive the God-given blessing. For some people, because they make no effort to cleanse their own mind through all goodness, but love greatly to dwell in the evils of the world, will remain without a share in the Divine grace and will not see Christ in themselves, since they have a heart empty of the Spirit. For this reason, although they are numbered among those under the protection of the Protector of the orphans, they are torn apart by everything that is strong enough to overpower them, whether it is a passion or a devil or any other worldly lust, and by everything that can drag them down and overpower them into sin. However, to the holy and to those who were prepared to receive Him, He said, as one would expect, since they were not going to suffer any of those evils, I will not leave you orphans, I am coming unto you. And so He says He will be invisible and completely unseen by those who focus on worldly things after His Departure from here, that is, His Ascension into heaven. But He says He will be found visible to the holy, since the Holy Spirit is placing a certain Divine and spiritual flash in the eyes of their heart and sowing in it all good knowledge.

Now that the Passion is close at hand, and brings along with it the moment of His Assumption, He says that He will be invisible to the world, that is, to them that value the enjoyment of things temporal before the Divine blessings, and set more store by earthly things than by heavenly. And by way of making our belief to the end thereof kindred and consistent with what has been already said above, we shall be right in saying, that God the Father has given the Paraclete, i.e. the Holy Spirit, of course through the Son; for all things are through Him from the Father. Notwithstanding He has come, not on all indiscriminately, both evil and good, but on them on whom it was fitting He should go forth. For so far forth as touches the most rich and unstinted grace of the Giver, no man of all in the earth remained a non-partaker: For I will pour out, He says in the prophets, of my Spirit on all flesh. Yet each man is unto himself an accessory cause of his possessing or else wholly failing to get the God-given blessing. For some men, because that in no wise do they strive to cleanse their own mind by all goodness, but love exceedingly to dwell in the evils in the world, shall abide non-partakers of the Divine grace, and shall not see Christ in themselves, forasmuch as they have a heart void of the Spirit. For this cause albeit they are ranged on the side of the Protector of the orphans they are torn in pieces by simply everything that is strong enough to overreach, be it a passion or a devil, or yet any other worldly lust, and by everything that can drag them down as it were and overpower them unto sin. Howbeit, unto the holy and them that were purposed to receive Him, He said, as was likely He would, forasmuch as they were going to endure none of those ills, I will not leave you orphans, I am coming unto you. And so He says He shall be invisible and wholly unbeheld by them that mind the things in the world, after His Departure hence, I mean His Ascension into heaven. But He says He will be found visible unto the holy, forasmuch as the Holy Spirit is putting a certain Divine and spiritual flash in the eyes of their heart, and sowing therein all good knowledge.

Since the Passion is near and brings with it the moment of His Ascension, either we should understand His words "Yet a little while and the world beholdeth Me no more; but ye behold Me" in this way, or else—looking at it from a different perspective, especially since His words include "Because I live, ye shall live also"—we should reason as follows. After His Resurrection from the dead, when He had brought about for our nature the restoration to its original state and had made humanity incorruptible, He ascended to God the Father in heaven as firstfruits and in the temple of His own Body first. But after a short time has passed, He will descend again, as we believe, and will return to us in the glory of His Father with the holy angels, and will set up the awesome judgment seat before all people, both evil and good, for all created things will come to judgment. And giving out fitting rewards that correspond to the life each person has lived, He will say to those on the left—that is, to those who have been concerned with worldly things—"Depart from Me ye cursed, into the eternal fire prepared for the devil and his angels," but to those on the right—that is, to the holy and good—"Come ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." For they will be with Christ and will reign with Him and will rejoice in the heavenly blessings, having been made conformable to His Resurrection and having escaped the snares of the ancient corruption, being clothed with the long and ineffable life and living endlessly with the ever-living Lord. That those who have practiced a life pleasing to God and exalted will be with Christ unceasingly, contemplating His divine and unspeakable beauty, Paul makes clear when he says, "For the Lord Himself shall descend from Heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord," and again, to those who have chosen to put to death worldly passions, "For ye died, and your life is hid with Christ in God. When Christ, Who is our life, shall be manifested, then shall ye also with Him be manifested in glory." So—for I will summarize the meaning of the Lord's saying—the lovers of the evil things in the world will go down to Hades and be banished from Christ's presence, but the lovers of virtue who have kept the pledge of the Spirit inviolate will be with Him and dwell with Him forever, and being with Him they will indeed also behold His Divine Beauty without any hindrance. For it says, "the Lord shall be thine eternal Light, and God thy glory." And it is also likely that this is what the Lord means to reveal when we hear Him saying, "Yet a little while and the world beholdeth Me no more; but ye behold Me; because I live ye shall live also." However, He will in no way speak falsely in saying that the intervening time before His Revelation is "a little while." For to God Who always exists, even what is a long time to us counts utterly as nothing, and the Psalmist testifies to this when he says, "For a thousand years in Thy sight, O Lord, are but as yesterday that is past, and a watch in the night."

For we shall either suppose that this is what He means by Yet a little while and the world beholdeth Me no more; but ye behold Me; or else turning aside to a different point of view—-especially when there is intertwined with His words the saying Because I live, ye shall live also —-we reason somewhat on this wise. For after His Revival from the dead, when He had effected for our nature the return unto that whereunto it existed from the beginning, and had made man incorruptible, He ascended, as it were by way of first-fruits and in the Temple of His own Body first, unto God the Father in heaven. But after in the meanwhile accomplishing a short time, He will descend again, as we believe, and will return again unto us, in the glory of His Father with the Holy Angels, and will set up the appalling tribunal before all men, both evil and good. For all created things shall come to judgment. And rendering becoming awards, corresponding to the life each one has led, He will say to them on the left, i.e. to those that have minded the things in the world: Depart from Me ye cursed, into the eternal fire prepared for the devil and his angels; howbeit to them on the right, i.e. to the holy and good: Come ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For they shall be with Christ and shall reign with Him, and shall revel in the heavenly blessings, having been made conformable to His Resurrection, and escaped the meshes of the ancient corruption, being endued with the long and ineffable life, and living endlessly with the ever-living Lord. For that they who have practised a life dear to God and exalted, shall be with Christ without ceasing, to wit contemplating His divine and unspeakable beauty, Paul will make clear where he says: For the Lord Himself shall descend from Heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord; and again, to them that have chosen to mortify worldly passions: For ye died, and your life is hid with Christ in God. When Christ, Who is our life, shall be manifested, then shall ye also with Him be manifested in glory. So—-for I will sum up the meaning of the Lord's saying—-the lovers of the evil things in the world shall go down to Hades and be banished from the presence of Christ; howbeit there shall be with Him and dwell with Him for ever the lovers of virtue, they who have kept inviolate the earnest of the Spirit, and being with Him of a surety they shall also behold His Divine Beauty without all hindrance. For, he says, the Lord shall be thine eternal Light, and God thy glory. And it is also likely that this is what the Lord means to make manifest, when we hear Him saying: Yet a little while and the world beholdeth Me no more; but ye behold Me; because I live ye shall live also. Howbeit in no wise will He speak falsely in saying that the time intervening, before His Revelation as it were, is a little while. For to God Who always is, even what is a long time with us counts utterly for nothing; and the Psalmist will testify this when he says: For a thousand years in Thy sight, O Lord, are but as yesterday that is past, and a watch in the night.

The meaning of the passage before us is somewhat difficult to grasp and requires that we apply sharp inquiry to it, imposing considerable delay on our discussion. However, we trust that Christ will once again guide us into truth. Now some people, though they are counted among those who were once considered prominent among the impious heretics, maliciously refuse to confess that the Son is of the ousia of God the Father and is therefore in Him. They imagine that the union is accidental and not one of physis. In fact, they have written—thereby belching forth what comes from their own minds, not from the Holy Spirit—that because the Son is loved by the Father and Himself loves the Father in return, it is in this manner that He is in Him. These deluded people bring as supposedly irrefutable proof the words attached to the clause before us, namely those concerning us and Him. They say, supporting their blasphemies on the staff of a reed, that just as we are said to be in Him and have Him in ourselves yet are not united to Him in the matter of our ousia, but rather the manner of union is determined by our capacity to love and be loved in return, so too the Son, one of them would claim, is not at all within the ousia of God the Father. Instead, being wholly distinct in the matter of His physis and being characterized quite differently, He is understood to be in the Father solely by virtue of the law of love. For their aim, as we just said, is to show that the Only-begotten is an effect and a creature, something produced and honored merely with His preeminence over the rest of the creatures, though He is external to the ousia of God the Father.

The meaning of the passage before us is somewhat hard to reach, and as it were demands that the inquiry applied to it be keen, and imposes very considerable delay on our discourse: howbeit we believe that Christ will once more direct us into truth. Now some, albeit among the number of those once supposed among the impious heretics to be of eminence, refusing malignantly to confess that the Son is of the essence of God the Father, and is therefore in Him, conceive that the union is an accidental one and not one of nature; and in fact they have written—-belching forth thereby what proceeds from their own minds, not from the Holy Spirit—-that, forasmuch as the Son is loved by the Father, and Himself loves the Father in return, it is after this sort that He is in Him. And these demented men bring as a proof hard to overthrow, the words attached to the clause before us, to wit concerning us and Him; and indeed they say, resting withal their blasphemies on the staff of a reed, that as we are said to be in Him, and have Him in ourselves, and are not united to Him in the matter of our essence, but the manner of the union is determined by our capacity to love and be loved in return; so the Son also, one of them would say, is not at all within the essence of God the Father, but being wholly distinct in the matter of His nature, and being quite differently characterised, is understood to be in the Father solely by virtue of the law of love. For it is their aim, as we said just now, to show that the Only-begotten is an effect and a creature, and produced and honoured merely with His preeminence over the rest of the creatures, notwithstanding He is external to the essence of God the Father.

We have already discussed this at length, attempting to demonstrate as clearly as we can that the Son is by nature in the Father and that the union He has with Him is substantial. Therefore, we will not extend our discussion of this subject any further at present. However, we will not completely abandon the field of argument to our opponents, but will engage them in battle with a few words, showing as clearly as possible both the harm and the ignorance of their wicked and disgusting trickery. In particular, we will say this: If the Son is in the Father solely because He is loved and loves, and if by the same principle we are in Him and He in us, and no different kind of union can be distinguished—whether we consider the union that binds the Son to the Father, or us to Him and Him to us—then in what sense or on what basis, I ask you, does He say that it is in that day we shall know the mystery of this? For apparently we do not yet know that the Father loves the Son and the Son also loves the Father; nor, I suppose, do we yet know our own situation, but a pointless assumption deceives us when we think that the Son loved us and for this reason won us to the Father, and that we also loved Him! For when He says In that day ye shall know, He shows that the time of this knowledge has not yet arrived. Then why did the Lord pointlessly fill our ears with His words: The Father loveth the Son? For who will deny that He Himself loves the Father? And how, I ask you, did He also say that His choosing to suffer on our behalf was clear proof of His love toward us? For greater love hath no man than this, He says, that a man lay down His life for His friends. And why did He clearly seek love from us toward Himself, and for this reason desire that we eagerly fulfill His good pleasure? For he that loveth Me, He says, will keep My commandments. For when shall we keep the divine commandment if we do not value it at present? Therefore, since we must believe that the Son loves the Father and loves us and is loved by us, how is it not reasonable to understand that the Son intended to signify something different from this, and not to define the manner of the union by the principle of love? Or rather, He has clearly introduced it to us as something of a different kind when He says: In that day ye shall know that I am in My Father and ye in Me and I in you. But perhaps the opponent will reply that before the Passion Christ said such things to us—namely, that He loves the Father and is loved again by the Father, and He loves us and we love Him—but that after the Passion and the Resurrection from the dead, when we saw that He broke the bonds of death, we learned that He is in the Father because He is also loved, and for this reason rose from the dead. For this reason also He is in us and we in Him, according to the same principle of love.

But forasmuch as concerning this we have already spoken at length, assaying thereby to show to the best of our power, that the Son is by nature in the Father and that the union which He has with Him is substantial, we will forbear further for the present to extend our remarks touching this subject. Howbeit we will not wholly leave as it were the ground of the argument clear for our opponents to overrun, but will set the battle in array against them in a few words, exhibiting so far as possible at once the mischief and the ignorance of their wicked and loathsome artifice; and particularly we will say: If it is solely by reason that He is loved and loves that the Son is in the Father, and if by the same law we are in Him and He in us, and no different bond of union is discernible, whether we consider that which binds the Son to the Father, or us to Him and Him to us: in what sense or on what principle, I pray you, does He say that it is in that day we shall know the mystery of this? For seemingly we do not yet know that the Father loves the Son, and the Son also loves the Father; nor, I suppose, do we yet know our own condition, but a vain calculation mocks us, when we think that the Son loved us, and for this cause won us unto the Father, and that we also loved Him! For when He says In that day ye shall know, He shows that the time of the knowledge is not yet present; then, why did the Lord all in vain make our ears ring with His words: The Father loveth the Son? For that He Himself loves the Father, who will deny? And how, I pray you, said He also that His choosing to suffer in our behalf was a clear proof of His love to us-ward? For greater love hath no man than this, He says, that a man lay down His life for His friends. And why did He manifestly seek for love from us towards Himself, and that for this cause we should be eager to fulfil His good pleasure? For he that loveth Me, He says, will keep My commandments. For when shall we keep the Divine commandment, if at the present we make no account thereof? Forasmuch then as it is fit we believe that the Son loves the Father, and loves us and is beloved by us, how is it not consistent to conceive that the Son has purposed to signify something diverse from this, and not to define the manner of the union by the law of love; or rather that He has manifestly introduced it to us as after some different sort, when He says: In that day ye shall know that I am in My Father and ye in Me and I in you. But peradventure the opponent will answer, that before the Passion Christ said such things as these to us, to wit that He loves the Father and is loved again by the Father, and He loves us also and we Him; but that after the Passion and the Revival from the dead, when we saw that He burst the bonds of death, we learnt that He is in the Father, forasmuch as also He is loved, and for this cause rose from the dead. For this cause also He is in us and we in Him, according to the same law of love.

But we reply: Your opposition is completely pointless, utterly lacking in understanding, and a tissue of rotten words. But, excellent Sirs, consider once more that what we knew with certainty before the Resurrection from the dead, there was no need to learn after the Resurrection. For if we believed only imperfectly that the Son is loved by His own Father, and that He Himself loves the Father, then it would indeed have been necessary to await the Resurrection, so that we might receive from it the perfection of knowledge. But if the Father is worthy of belief when He says even before the Resurrection, "He is My beloved Son," and if the Savior Himself also speaks truly when He says, "The Father loves the Son," and if the law of love is fittingly conceived in its complete perfection, then why do you foolishly attack us with harsh words? And why, pushing aside the beauty of the Truth, do you fashion for yourselves an unsightly lie, dragging the Son who is of Him and through Him outside of the Father's ousia, and moreover inventing utterly rotten words and contriving tricks of absurd argumentation? For that the Only-begotten loved us, and that we also loved Him, will be obvious to anyone willing to look closely at the nature of the truth: For being in the form of God the Father, He did not count it a prize to be on an equality with God, but emptied Himself, taking the form of a servant. Then what, I ask you, was the reason for such actions? Was it not the law of love toward us? And how is it possible to doubt? And our willingness on behalf of Christ and readiness to abandon our very life to the persecutors, so that we may not deny our own Lord, will it not supply proof that demonstrates our love for Him? But one might also say that this either is entirely true, or will condemn the Holy Martyrs as having fought a desperate struggle for Christ for no useful purpose, and endured such grievous danger completely unrewarded. So then, since it is proven with complete clarity that the Father has toward the Son love in perfection, and that likewise the Son also loves the Father, and we Him and He us, what reason could there be for supposing that the discernment of this is perhaps referred to other times, when the Lord says, "In that day you shall know that I am in the Father, and you in Me, and I in you"?

But we reply: Your opposition is exceeding idle, and wholly without understanding, and a tissue of rotten words. But, excellent Sirs, consider once more that what we knew of a truth before the Resurrection from the dead, there was no need to learn after the Resurrection. For if it was only imperfectly that we believed that the Son is loved of His own Father, and Himself loves the Father, it was indeed necessary to await the Resurrection, with intent we might therefrom have the perfection of knowledge. But if the Father be worthy of belief when He says even before the Resurrection: He is My beloved Son; and if the Saviour Himself also speaks true when He says: The Father loveth the Son; and if the law of love is fittingly to be conceived in its entire perfection; why do ye foolishly strike at us with hard words? And why, thrusting aside the beauty of the Truth, do ye fashion you an unsightly lie, dragging outside of the Father's essence the Son that is of Him and through Him, and withal inventing right rotten words, and contriving tricks of absurd argumentation? For that the Only-begotten loved us, and that we also loved Him, will be open to any one to see with utmost readiness, so he be willing to regard intently the nature of the truth: For being in the form of God the Father, He counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant. Then what, I pray you, was the ground of such actions? Was it not the law of love towards us? And how is it possible to doubt? And our willingness too on behalf of Christ and readiness to abandon our very life to the persecutors, that we may not deny our own Lord, will it not supply proof to demonstration of our love to Him? But a man will also say that this either is entirely true, or will condemn the Holy Martyrs as having wrought a desperate struggle for Christ for no useful end, and endured so grievous a danger all unrecompensed. So then, whereas it is proved with all clearness that the Father has towards the Son love in perfection, and that in like sort also He loves the Father, and we Him and He us, what reason could there be in supposing that the discernment thereof is referred perchance to other times, when the Lord says: In that day ye shall know that I am in the Father, and ye in Me, and I in you.

Let us put away their empty talk and the arrogance of their godless speculations! But we, growing bold in the awareness that we carry the torch of the Spirit, will not hesitate to say what seems right, intending to clarify the questions at hand. So then, having said above: "Because I live you shall live also," He is immediately found to have added: "In that day you shall know that I am in My Father, and you in Me, and I in you." To what honest person who is accustomed to thinking correctly would it not be abundantly clear that He designates a specific day—namely, the time of knowing this—upon which we ourselves, renewed after His likeness, shall ascend to eternal life, escaping the curse of death? And something like this is what the Christ-bearer seems to me to indicate—I mean Paul—when, revealing to us the divine mystery, he writes to some: "For you died and your life is hidden with Christ in God; when Christ, who is your life, shall appear, then you also shall appear with Him in glory." For He shall transform the body of our humiliation—this very body, and not a different one—to be conformed to His glory, and shall change the physis of humanity to the original pattern with unspeakable power, changing all things easily to whatever He wills, with none forbidding; for He is truly God who makes all things and changes their form, as it is written. So then at that day, or time, when you yourselves shall also live—for I do live, although I became human like you and am clothed with a body that by its own physis is subject to corruption—you shall recognize clearly, He says, that I am in the Father, and you in Me, and I in you. And we should understand that the Lord said this to us not so that we might suppose He is in the Father according to the principle of love, as our opponents thought fit to believe, but according to the power of a profound mystery, which is both difficult to grasp and hard to express; nevertheless I will attempt to explain it as I am able.

For away with their idle talkings and the pretentiousness of their God-hating speculations! But we waxing bold in the consciousness of bearing the torch of the Spirit, will not hesitate to say what seems to be right, with intent to clear up the questions at issue. So then, having said above: Because I live ye shall live also, straightway He is found to have added: In that day ye shall know that I am in My Father, and ye in Me, and I in you. Then to what man, upright and wont to think rightly, would it not be abundantly clear, that He limits a day, the time to wit of the knowledge hereof, upon which we ourselves also, renovated after His likeness, shall ascend unto eternal life, escaping from the curse of death? And something after this sort the Christ-bearer seems to me to indicate—-I mean, Paul—-when, revealing to us the Divine Mystery, he writes to some: For ye died and your life is hid with Christ in God; when then Christ, which is your life, shall appear, then shall ye also appear with Him in glory. For He shall transform the body of our humiliation —-this body assuredly, and not a diverse—-to be conformable unto His glory, and shall transmute the nature of man unto the ancient type with power unspeakable, changing all things easily unto whatsoever He will, none forbidding; for He is very God That maketh all things and changeth the fashion of them, as it is written. So then at that day, or time, when ye also yourselves shall live—-for I do live, albeit made man like unto you, and clad with the body which as touching its proper nature is subject to corruption—-ye shall recognise clearly, He says, that I am in the Father, and ye in Me, and I in you. And we shall be disposed to think that the Lord said this unto us, not with intent we might suppose that He is in the Father according to the law of love, as indeed our opponents thought fit to believe, but according to the power of a deep mystery, which is also both difficult to conceive, and hard to utter; howbeit I will essay how I may be able to expound it.

Now I believe that the mind of any person on earth is far from capable of explaining this accurately. Nevertheless, in the fervor of love, even though our powers of sight and speech are only slightly sharpened, let us now consider the purpose of the Incarnation of the Only-begotten. Let us, I ask you, examine the reason why, being as God in the form of God the Father, He did not consider equality with God something to be grasped, but emptied Himself, taking the form of a servant, and endured the cross despising the shame. For in this way the depth of the mysteries before us will become clear, as far as possible, though it will still be difficult. But we will learn how the Son is in the Father naturally—that is, not by virtue of a relationship of being loved and loving as our opponents have invented—and we are in Him in the same way, and He is in us. Now then, the wise Paul explained one true and very general cause of the Incarnation of the Only-begotten when he said: For God the Father was pleased to gather together in one all things in Christ. And this gathering together, both the name and the reality, clearly involves bringing back and restoring things that have strayed to an improper end to what they were in the beginning. Then, wanting to present to us clearly the detailed methods of this gathering, he said at one time: For what the Law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh and as an offering for sin, condemned sin in the flesh, so that the ordinance of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit. And at another time he said: Since then the children are sharers in flesh and blood, He also Himself in like manner partook of the same, so that through death He might bring to nothing him that had the power of death, that is the devil, and might deliver all them who through fear of death were all their lifetime subject to bondage. And here we have two methods of the gathering together which Paul explained as necessarily involved in the doctrine of the Incarnation of the Only-begotten. But a further method, which includes the others, was set forth by the wise Evangelist John. For he writes concerning Christ: He came unto His own, and they that were His own received Him not. But as many as received Him, to them gave He the right to become children of God, even to them that believe on His Name, which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. So then it is abundantly clear and obvious, I believe, to everyone that it was especially for these reasons that the Only-begotten, being by nature God and of God, has become man: namely to condemn sin in the flesh, and by His own Death to destroy Death, and to make us Sons of God, regenerating in the Spirit those on earth to supernatural dignity. For it was, I believe, extremely good in this way to gather together again into one and to restore to its ancient state the severely fallen race, namely the human race. Again, let us place each of the reasons just given alongside the Lord's saying, and then make whatever remarks seem appropriate. For we must inquire in what sense it may be fitting to understand that God the Father condemned sin in the flesh by sending His own Son in likeness of sinful flesh. For although the Son was by nature God and had shone forth from His essence and possessed naturally the immutability of His proper being, and for this reason could in no way stumble into sin or turn aside in any direction to what is not right, the Father caused Him voluntarily to descend into the flesh that is subject to sin, so that by making flesh truly His own, He might transfer it to His own natural property, namely sinlessness. For, I believe, we will not be right in thinking that the Only-begotten became man with the intent of accomplishing this for the Temple of His own Body alone, for where would the glory and benefit of His coming to us be seen if He accomplished the salvation of His own Body alone? But we believe rather that it was to secure the benefits for all nature through Himself and in Himself first as in the firstfruits of humanity that the Only-begotten has become like us. For just as we have followed after not only death but all the sufferings of the flesh, undergoing this suffering in the first man because of both the transgression and the divine curse, in the same way, I believe, all of us will follow Christ, as He saves in many ways and sanctifies the nature of the flesh in Himself. Therefore Paul also said: And as we have borne the image of the earthy, we shall bear also the image of the heavenly. For the image of the earthy, namely Adam, is to be in sufferings and corruption, and the image of the heavenly, namely Christ, is to be in impassibility and incorruption. So then the Word, being God by nature, condemned sin in His own flesh by ordering it to cease its activity, or rather by correcting it so that it should move according to the good pleasure of God and no longer at its own will. And so, whereas the body was natural, He made it spiritual. This then is one method of the gathering together. But the method that is most fitting and appropriate to the meaning of the passage before us will follow it. And it will be our task to speak concerning eternal life and the destruction of Death, and how the Only-begotten removed from human nature the corruption that came from the transgression. Therefore, since the children are partakers of blood and flesh, He also in like manner took part in the same with the intent to destroy Death, and so that He who created all things for immortality and made the generations of the world healthful, according as it is written, might reshape the form of things to their ancient state.

Now I hold that the mind of any man on earth is very far from equal to the accurate exposition hereof; notwithstanding, in the fervour of love, albeit with powers of sight and utterance but little whetted, let us now consider the aim of the Incarnation of the Only-begotten. Let us, I pray you, examine the cause, wherefore, being as God in the form of God the Father, He counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, and endured the cross despising the shame. For in this way the depth of the mysteries before us will be manifest, so far as is possible, howbeit hardly so. But we shall learn how the Son is in the Father, naturally, that is, and not by virtue of the relation of being loved and loving as invented by our opponents; and we again in Him after the same sort, and He in us. Well then, one cause the wise Paul expounded was a true and most general cause of the Incarnation of the Only-begotten, when he said: For God the Father was pleased to gather together in one all things in Christ; and "gathering in one," both the name and the thing, plainly involves the bringing back again and resumption of the things that have digressed to an unconformable end unto what they were in the beginning. Then desiring to put before us in a clear light the methods of the gathering in detail, at one time he said: For what the Law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh and as an offering for sin, condemned sin in the flesh: that the ordinance of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit; and at another again: Since then the children are sharers in flesh and blood, He also Himself in like manner partook of the same; that through death He might bring to nought him that had the power of death, that is the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage. And herein we have two methods of the gathering together which Paul expounded the doctrine of the Incarnation of the Only-begotten as of necessity involving; but a further method, inclusive of the others, was set forth by the wise Evangelist John. For he writes thus touching Christ: He came unto His own, and they that were His own received Him not. But as many as received Him, to them gave He the right to become children of God, even to them that believe on His Name: which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. So then it is abundantly evident and manifest I conceive unto all, that it was for these causes especially that, being by nature God and of God, the Only-begotten has become man; namely with intent to condemn sin in the flesh, and by His own Death to slay Death, and to make us Sons of God, regenerating in the Spirit them that are on earth unto supernatural dignity. For it was, I trow, exceeding good, after this sort to gather together again into one and to recover unto the ancient estate the sore-stumbled race, to wit, the human. Again, let us set each of the causes just given side by side with the Lord's saying, and thereupon make such remarks that seem fit. For we must inquire in what sense it may be seemly to conceive that God the Father condemned sin in the flesh by sending His own Son in likeness of sinful flesh. For albeit the Son were by nature God and had shone forth from His essence and possessed naturally the immutability of His proper being, and for this cause in no wise could stumble into sin, or turn aside anywhither into what is not right, the Father caused him voluntarily to descend into the flesh that is subject to sin, with intent that making very flesh His own, He might bring it over unto His own natural property, to wit, sinlessness. For, I conceive, we shall not be right in believing that it was with intent to effect this for the Temple of His own Body alone that the Only-begotten has been made man; for where were the glory and profit of His Advent unto us to be seen, if He accomplished the salvation of His own Body alone? But we believe rather that it was to secure the benefits for all nature through Himself and in Himself first as in the firstfruits of humanity, that the Only-begotten has become like us. For like as we have followed after not only death but all the sufferings of the flesh, undergoing this suffering in the first man by reason as well of the transgression as of the divine curse; after the same sort, I conceive, shall we all of us follow Christ, as He saves in many ways and sanctifies the nature of the flesh in Himself. Wherefore also Paul said: And as we love the image of the earthy, we shall bear also the image of the heavenly. For the image of the earthy, to wit of Adam, is to be in sufferings and corruption; and the image of the heavenly, to wit of Christ, is to be in impassibility and incorruption. So then the Word being God by nature condemned sin in His own flesh, by charging it to cease its activity, or rather so amending it as that it should move after the good pleasure of God, and no longer at its own will; and so whereas the body was natural, He made it spiritual. This then is one method of the gathering together; but the method that is most befitting and appropriate to the drift of the passage before us shall follow it. And it will be our task to speak touching eternal life and the slaying of Death, and how the Only-begotten removed from human nature the corruption that came of the transgression. Therefore forasmuch as the children are partakers of blood and flesh, He also in like manner took part in the same with intent to slay Death, and that He that created all things unto immortality and made the generations of the world healthful, according as it is written, might remould once more the fashion of things unto their ancient estate.

And once again, although my argument may be more detailed than appropriate, it must proceed as necessary, setting forth the original condition of our state. For I believe that the sincere purpose of grasping the meaning of the words before us will completely avoid the dangers that come from mere idleness. So then this rational creature on earth, I mean man, was made from the beginning after the image of Him who created him, according to the Scriptures; and the meaning of image is varied. For an image may be not of one kind, but of many; however the element of likeness to God who made him, which is by far the most evident of all, was his incorruptibility and indestructibility. But I believe the creature would never have been sufficient in himself to be so, merely by virtue of the law of his own physis; for how could he who is of the earth in his own physis have been shown to possess the glory of incorruption, unless it were from the God who is by physis both incorruptible and indestructible and ever the same, that he was enriched with this gift in the same manner as with all others? For what do you have that you did not receive? says the inspired Paul somewhere to us, with exceeding reason and truth. Therefore, so that what was once brought into being out of that which is not might not, by sinking back to its own origin, once more vanish into nothing, but rather be preserved forever—for this was the purpose of Him who created it—God makes it partaker of His own physis. For He breathed into his face the breath of life, that is, the Spirit of the Son, for He is Himself the Life with the Father, holding all things together in being. For the things that are receptive of life both move in Him and live, according to the words of Paul.

And once again, albeit my argument be more minute than behoves, yet, as it needs must, it shall proceed, setting forth the ancient condition of our estate. For I conceive the sincere purpose to grasp the meaning of the words before us, will wholly escape the dangers that come of mere loitering. So then this rational creature upon earth, I mean man, was made from the beginning after the image of Him that created him, according to the Scriptures; and the meaning of image is various. For an image may be, not after one sort, but after many; howbeit the element of the likeness to God that made him, which is far the most manifest of all, was his incorruptibility and indestructibility. But never, I conceive, would the creature have been sufficient unto himself to be so, merely by virtue of the law of his own nature; for how could he that is of the earth in his own nature have been shown to possess the glory of incorruption, unless it were from the God that is by nature both incorruptible and indestructible and ever the same, that he was enriched with this boon in like manner as with all others? For what hast thou that thou didst not receive? saith somewhere unto us the inspired Paul, with exceeding reason and truth. With intent then that what was once brought into being out of that which is not, might not, by sinking back to its own original, once more vanish into nothing, but rather be preserved evermore—-for this was the aim of Him that created it—-God makes it partaker of His own nature. For He breathed into his face the breath of life, i.e. the Spirit of the Son, for He is Himself the Life with the Father, holding all things together in being. For the things that are receptive of life both move in Him and live, according to the words of Paul.

And let none of us use this as a basis for false teaching by supposing that we said the Divine inbreathing has become a soul for the living creature; for we deny this, guided to the truth of the matter by reasoning such as this. If anyone supposes that the Divine inbreathing became a soul, let him tell us whether it was turned aside from its own physis and has been made into a soul, or has it remained in its own identity? For if they say it has been in any way changed and that it passed beyond the law of its own physis, they will be convicted of blasphemy; for they will be saying that the immutable and ever-unchanging Nature is altogether mutable; whereas if it was in no way turned aside, but has always remained what it always was after coming forth from God, namely His inbreathing, how did it turn to sin and become susceptible of so great a diversity of passions? For, I think, they would not say that there is, in any way, in the Divine Nature the possibility of transgression. But to get through the words required by the subject before us without using lengthy proofs, I say we must repeat this once again and say—that no one, I imagine, who is rightly minded would suppose that the Breath which proceeded from the Divine Essence became the creature's soul, but that after the creature was ensouled, or rather had attained to the proper character of its perfect nature by means of both soul and body, then like a stamp of His own Nature the Creator impressed on it the Holy Spirit, that is, the Breath of Life, whereby it became molded to the archetypal Beauty, and completed after the image of Him who created it, enabled to every form of excellence by virtue of the Spirit given to dwell in it. But whereas, being free of will and entrusted with the reins of its own purposes—for this also is an element in the image, insofar as God has power over His own purposes—it turned and has fallen—but how this came to pass the Holy Scripture must teach you, for the account of it there is plain—God the Father both determined and took in hand to gather together once more in Christ the nature of man to its ancient condition, and willing it accomplished it as well. So then it naturally follows that we should observe how it has come to pass. It was not otherwise possible for man, insofar as he was of a physis that was perishing, to escape death, except by recovering that ancient grace and partaking once more in God Who holds all things together in being and preserves them in life through the Son in the Spirit. Therefore He has become partaker of blood and flesh, that is, He has become man, being by nature Life, and begotten of the Life that is by nature, that is, of God the Father—namely, His Only-begotten Word, with the intent that ineffably and inexpressibly and as He alone could know how to do, uniting Himself with the flesh that by the law of its own physis was perishing, He might bring it back to His own Life and make it through Himself partaker of God the Father. For He is Mediator between God and men, according as it is written, knit to God the Father naturally as God and of Him, and again to men as man; and at the same time having in Himself the Father and being Himself in the Father; for He is the impress and effulgence of His Person, and not distinct from the Essence of which He is impress and from which He proceeds as effulgence; but both being Himself in It and having It in Himself; and again having us in Himself according as He wears our nature and our body has become entitled the Body of the Word. For the Word was made flesh, according to the utterance of John. And He wears our nature, remolding it to His own Life. And He is also Himself in us; for we have all been made partakers of Him and have Him in ourselves through the Spirit; for, for this reason we have both, being made partakers of the Divine Nature, and are entitled sons, in this manner having in us also the Father Himself through the Son. And Paul will testify to this where he says: Because you are sons God sent forth the Spirit of His Son into your hearts, crying, Abba, Father. For His Spirit is not something diverse from the Son, I mean as touching the law of identity, namely, identity of physis.

And let none of us found hereupon any words of false teaching, by supposing that we said that the Divine inbreathing has become a soul unto the living creature; for this we deny, guided unto the truth of the matter by such reasoning as this. If any suppose that the Divine inbreathing became a soul, let him tell us whether it was turned aside from its own nature and has been made into a soul, or has it remained in its own identity? For if they say it has been on anywise changed and that it traversed the law of its own nature, they will be convicted of blasphemy; for they will say that the immutable and ever-unchanging Nature is altogether mutable; whereas if it was in no wise turned aside, but has ever remained what it always was, after coming forth from God, to wit His inbreathing, how did it deflect unto sin, and become susceptible of so great diversity of passions? For, I trow, they would not say that there is, in anywise, in the Divine Nature the possibility of transgression. But to get over the words due to the subject before us without using lengthy proofs, I say we must repeat this once again and say,—-that no one, I imagine, rightly minded would suppose that the Breath which proceeded from the Divine Essence became the creature's soul, but that after the creature was ensouled, or rather had attained unto the propriety of its perfect nature by means of both, soul and body to wit, then like a stamp of His own Nature the Creator impressed on it the Holy Spirit, i. e. the Breath of Life, whereby it became moulded unto the archetypal Beauty, and completed after the image of Him that created it, enabled unto every form of excellence, by virtue of the Spirit given to dwell in it. But whereas, being free of will, and entrusted with the reins of its own purposes—-for this also is an element in the image, forasmuch as God has power over His own purposes—-it turned and has fallen—-but how this came to pass the Holy Scripture must teach you, for the account of it therein is plain—-God the Father both determined and took in hand to gather together once more in Christ the nature of man unto its ancient estate, and willing it accomplished it withal. So then it naturally follows that we should observe how it has come to pass. It was not otherwise possible for man, forasmuch as he was of a nature that was perishing, to escape death, save by recovering that ancient grace, and partaking once more in God Who holdeth all things together in being and preserveth them in life through the Son in the Spirit. Therefore He hath become partaker of blood and flesh, i.e. He hath become man, being by nature Life, and begotten of the Life that is by nature, i.e. of God the Father—-to wit, His Only-begotten Word, with intent that ineffably and inexpressibly and as He alone could skill to do, uniting Himself with the flesh that by the law of its own nature was perishing, He might bring it back unto His own Life and make it through Himself partaker of God the Father. For He is Mediator between God and men, according as it is written, knit unto God the Father naturally as God and of Him, and again unto men as man; and withal having in Himself the Father and being Himself in the Father; for He is the impress and effulgence of His Person, and not distinct from the Essence, whereof He is impress and wherefrom He proceeds as effulgence; but both being Himself in It, and having It in Himself; and again having us in Himself according as He wears our nature and our body has become entitled the Body of the Word. For the Word was made flesh, according to the utterance of John. And He wears our nature, remoulding it unto His own Life. And He is also Himself in us; for we have all been made partakers of Him, and have Him in ourselves through the Spirit; for, for this cause we have Both, being made partakers of the Divine Nature, and are entitled sons, after this sort having in us also the Father Himself through the Son. And Paul will testify hereof where he says: Because ye are sons God sent forth the Spirit of His Son into your hearts, crying, Abba, Father. For His Spirit is not something diverse from the Son, I mean as touching the law of identity, to wit, identity of nature.

Given this understanding from our discussion of these matters, let us now grasp the meaning of what has been presented and apply it to interpreting our Savior's words: "For in that day ye shall know," He says, "that I am in the Father, and ye in Me, and I in you." He is saying: "I Myself live, for I am Life by physis (nature), and I have shown the Temple of My own Body alive; but when you yourselves, though you are of a corruptible physis, see yourselves living in the same way as I do, then you will know with exceeding clarity that I, being Life by physis, have joined you through Myself to God the Father, Who is also Himself Life by physis, making you partakers and sharers in His Incorruption. For I am naturally in the Father—since I am the Fruit of His ousia (essence) and Its true Offspring, existing in It, having shone forth from It, Life of Life—and you are in Me and I in you, because I Myself appeared as a man and made you partakers of the Divine physis by placing My Spirit to dwell in you." For Christ is in us through the Spirit, converting what has a natural tendency toward corruption into incorruption, and transferring it from the condition of dying to that which is the opposite. This is why Paul says that "He that raised Jesus Christ from the dead shall quicken also your mortal bodies, through His Spirit that dwelleth in you." For although the Holy Spirit proceeds from the Father, He comes through the Son and is His Own, since all things are through the Son from the Father. The Divine Psalmist confirms that it was through the Spirit that we were remade for eternal life when he cries out to the God of all: "When Thou openest Thine Hand, all things shall be filled with goodness; when Thou turnest away Thy Face they shall be troubled; Thou shalt take away their breath and they shall fail and shall turn again to their dust. Thou shalt send forth Thy Spirit and they shall be made, and Thou shalt renew the face of the earth." Do you hear how the transgression that occurred in Adam, and the "turning away" from the Divine precepts, severely troubled the physis of man and made it return to its own earth? But when God sent forth His Spirit and made us partakers of His own physis, and through Him renewed the face of the earth, we were transformed into newness of life, casting off the corruption that comes from sin and once again grasping eternal life, through the grace and love toward mankind of our Lord Jesus Christ, through Whom and with Whom unto God the Father, be glory with the Holy Spirit unto the ages. Amen.

This being the result of the progress of our discourse of these things, let us now take the meaning of what has been set forth, and adapt it to the interpretation of our Saviour's words: For in that day ye shall know, He says, that I am in the Father, and ye in Me, and I in you. For I live Myself, He says, for I am Life by nature, and have shown the Temple of My own Body alive; but when ye also yourselves, albeit ye are of a corruptible nature, shall behold yourselves living in like manner as I do, then indeed ye shall know exceeding clearly, that I, being Life by nature, did knit you through Myself unto God the Father, Who is also Himself by nature Life, making you partakers as it were and sharers in His Incorruption. For naturally am I in the Father—-for I am the Fruit of His Essence and Its real Offspring, subsisting in It, having shone forth from It, Life of Life—-and ye are in Me and I in you, forasmuch as I appeared as a man Myself, and made you partakers of the Divine Nature by putting My Spirit to dwell in you. For Christ is in us through the Spirit, converting that which has a natural tendency to corruption into incorruption, and transferring it from the condition of dying unto that which is otherwise. Wherefore also Paul says that He that raised Jesus Christ from the dead, shall quicken also your mortal bodies, through His Spirit that dwelleth in you. For albeit the Holy Spirit proceeds from the Father, yet He comes through the Son, and is His Own; for all things are through the Son from the Father. For that it was through the Spirit we were wrought anew unto eternal life, the Divine Psalmist will bear us record, when he cries as unto the God of all: When Thou openest Thine Hand, all things shall be filled with goodness; when Thou turnest away Thy Face they shall be troubled; Thou shalt take away their breath and they shall fail and shall turn again to their dust. Thou shalt send forth Thy Spirit and they shall be made, and Thou shalt renew the face of the earth. Hearest thou how the transgression that was in Adam, and the " turning away" as it were from the Divine precepts, sore troubled the nature of man, and made it return to its own earth? But when God sent forth His Spirit, and made us partakers of His own Nature, and through Him renewed the face of the earth, we were transfigured unto newness of life, casting off the corruption that comes of sin, and once more grasping eternal life, through the grace and love towards mankind of our Lord Jesus Christ, through Whom and with Whom unto God the Father, be glory with the Holy Spirit unto the ages. Amen.

Mary therefore took a pound of very expensive spikenard ointment and anointed Jesus' feet, then wiped His feet with her hair. The house was filled with the fragrance of the ointment.

Chap. xii. 3. Mary therefore took a pound of ointment of spikenard, very precious, and anointed the feet of Jesus, and wiped His feet with her hair: and the house was filled with the odour of the ointment.

While Martha was serving, Mary anointed the Lord with ointment, thereby accomplishing her love toward Him. Through the actions of both, the measure of love was filled up and made perfect.

While Martha was serving, Mary anointed the Lord with ointment, thus accomplishing her love towards Him; and by the actions of both, the measure of love was filled up and made perfect.

Judas Iscariot, one of His disciples who would betray Him, said, "Why wasn't this ointment sold for three hundred denarii and given to the poor?" He said this not because he cared for the poor, but because he was a thief and held the money bag, and he used to steal what was put into it. Therefore Jesus said, "Leave her alone. She has kept this for the day of My burial. For you always have the poor with you, but you do not always have Me."

4, 5, 6, 7, 8 Judas Iscariot, one of His disciples, which should betray Him, saith, Why was not this ointment sold for three hundred pence, and given to the poor? Now this he said, not because he cared for the poor; but because he was a thief and had the bag, and took away what was put therein. Jesus therefore said, Let her alone: against the day of My burying hath she kept this. For the poor ye have always with you; but Me ye have not always.

The traitor criticizes the woman who had shown her devotion to Christ and attacks her admirable action, pretending to condemn it out of love for the poor because she brought ointment instead of money. But Judas said this out of ignorance about what is truly excellent. For bringing gifts to God should be honored more than caring for the poor. However, the Evangelist reveals the real reason why Judas said this: it was not because he cared about the poor, but because he was a thief and a sacrilegious person, stealing money that was dedicated to God. And the Lord also makes it clear that the woman was blameless, which indirectly rebukes the traitor. In His good judgment, He does not criticize things that deserve praise, but says: Let her alone. He defends the anointing with ointment, saying it was done not out of extravagance, but because of a certain mystery connected to His burial, even though the woman who did it was unaware of the mystery's meaning. For many things have been both said and done according to a mystical type when those who spoke and acted were unaware of it. Yet here again the Lord rebukes Judas because he said this not out of piety, but because he was greedy for dishonest gain and was about to betray his Master for a small profit. For the burial and this reference to His death make this plainly clear. The Lord also presents an argument that convinces us that nothing is better than devotion to Him. For, He says, love for the poor is very praiseworthy, only it must come after veneration of God. What He says amounts to this: The time that has been appointed for honoring Me, that is, the time of My earthly life, does not require that the poor be honored before Me. He said this with reference to the Incarnation. However, He does not in any way forbid compassionate people from exercising their love toward the poor. Therefore, when there is need for service or for worship, these must be honored before love for the poor, for it is possible to do good after the spiritual services are finished. He says, therefore, that it is not necessary to always devote our time continuously to honoring Him or to spend everything on priestly service, but to spend the greatest part on the poor. Or put this way: Just as He tells His disciples to fast after He ascended to the Father, so also He says that then they may more freely give attention to caring for the poor and exercise their love for the poor with less disturbance and more leisure—which indeed was the case. For after the Savior's Ascension, when they were no longer following their Master on His journeys but had leisure, they eagerly spent all the offerings brought to them on the poor.

The traitor rebukes the woman who had shown her devotion towards Christ, and attacks the admirable deed, and affects to blame it out of love towards the poor, because ointment was brought and not money. But it was out of ignorance as to what is really excellent that Judas said this. For the bringing of presents unto God ought to be honoured more than the poor. The Evangelist however sets forth the reason, on account of which Judas said this: it was not that he felt any concern for the poor, but because he was a thief and a sacrilegious person, stealing the money which was dedicated to God. And the Lord also makes it clear that the woman was free from any blame, whereby He covertly rebukes the traitor; not in His good judgment finding fault with things that were worthy of praise, but saying: Let her alone. And He said in defence of the anointing with the ointment, that it had been done, not out of luxu-riousness, but because of a certain mystery which had reference to His burying; although she who did it was unaware of the design of the mystery. For many things have been both said and done with, reference to a mystical type, when they who spoke and acted were unaware of it. Yet here again the Lord rebukes Judas, because he said this not out of piety, but because he was greedy of base gain, and was going for a little gain to betray his Master. For the burying and the allusion thus made to His death indicate this plainly. And the Lord also brings forward an argument which convinces us that nothing is better than devotion towards Him. For, He says, love for the poor is very praiseworthy, only let it be put after veneration of God. And what He says amounts to this: The time, He says, which has been appointed for My being honoured, that is to say, the time of My sojourn on earth, does not require that the poor should be honoured before Me. And this He said with reference to the Incarnation. He does not however in any way forbid the sympathetic person to exercise his love towards the poor. Therefore when there is need of service or of singing, these must be honoured before love towards the poor; for it is possible to do good after the spiritual services are over. He says therefore that it is not necessary always without intermission to devote our time to honouring Himself, or to spend everything upon the priestly service, but to lay out the greatest part upon the poor. Or thus: As He bids His disciples to fast after He had ascended to the Father, so also He says that then they may more freely give attention to the care of the poor, and exercise their love for the poor with less disturbance and more leisure: which indeed was the case. For after the Ascension of the Saviour, when they were no longer following their Master on His journeys, but had leisure; then they eagerly spent all the offerings that were brought to them upon the poor.

A large crowd of the Jews therefore found out that He was there, and they came not only because of Jesus, but also so they could see Lazarus, whom He had raised from the dead.

9 A great multitude therefore of the Jews learned that He was there: and they came, not for Jesus' sake only, but that they might see Lazarus also, whom He had raised from the dead.

The crowd was amazed by how strange the miracle was. They wanted to see with their own eyes what they had heard about, so they could believe it more firmly. They wanted to see not only Lazarus but also Christ, who had performed the miracle. This wasn't the first time they were seeing Him, because they had often seen Him and spent time with Him. But since He had withdrawn to avoid suffering before the right time, they were looking to see Him again. The more thoughtful among them even admired Him, recognizing no fault in Him. The Lord deliberately chose not to enter Jerusalem right away but stayed outside, so that news of His presence would reach the city and draw the common people to want to see Him.

Through the strangeness of the sign the multitude are astonished; and that which they heard to have been done they wished also to behold with their eyes, that they might believe it more confidently. And they not only wished to see Lazarus, but also the Christ, the doer of the sign; not then seeing Him for the first time, for they had often seen Him and companied with Him; but inasmuch as He had gone into retirement, that He might not suffer before the proper time, they were seeking again to see Him: and the more reasonable among them even admired Him, as they recognised no fault in Him. With a settled purpose therefore the Lord did not immediately enter into Jerusalem, but remained outside, in order that by the report [which would reach the city] He might draw the common people to a desire of wishing to see Him.

The chief priests plotted to put Lazarus to death as well, because many of the Jews were leaving and believing in Jesus on account of him.

10, 11 But the chief priests took counsel that they might put Lazarus also to death; because that by reason of him many of the Jews went away, and believed on Jesus.

See now how frantic the rulers appear to be, wildly rushing back and forth under the influence of their envy, and saying nothing that makes sense. They seriously consider one murder after another, thinking they can eliminate the power of the miraculous deed along with their victim, so they might stop the people from rushing to believe in Christ.

See now how frantic the rulers seem to become, wildly rushing hither and thither under the influence of their envy, and saying nothing coherently. They seriously meditate murder upon murder, thinking to remove the force of the miraculous deed at the same time with their victim, that they might stop the people running to believe Christ.

When they heard that Jesus was coming to Jerusalem, they took palm tree branches and went out to meet Him. They cried out, saying, "Hosanna! Blessed is the King of Israel who comes in the Name of the Lord."

when they heard that Jesus was coming to Jerusalem, took the branches of the palm-trees, and went forth to meet Him, and cried out, saying: Hosanna: Blessed is the King of Israel that cometh in the Name of the Lord.

The crowds, being more obedient and responsive to the impact of the sign, went out to meet Christ, singing hymns to Him as One who had conquered death, and carrying palm branches. They did not praise Him with ordinary language, but quoted from the inspired Scripture what had been beautifully spoken about Him. They confessed that He was indeed King of Israel, calling Him specifically their own King and accepting the lordship of Christ. They say the Son is Blessed—not because He who blesses all things and protects them from destruction, and who is of the ineffable ousia of the Father, receives blessing that comes from the Father, but because the blessing that is owed to One who is God and Lord by physis is offered to Him by us, since He came in the Name of the Lord. For all the saints did not come with the authority of lordship, but as trusted servants. This One, by contrast, came as Lord. Therefore the prophetic language was quoted very appropriately about Him. Indeed, some are called lords who are not such by physis, but have this honorable title granted to them by favor. Similarly, to take another example, people are called "true" when they avoid lying, but this is not what we mean regarding Christ. He is not called "Truth" because He does not lie, but because He has that physis which is entirely superior to falsehood.

The multitudes, being more obedient and yielding to the effect of the sign, went to meet the Christ, hymning Him as One Who had conquered death, and carrying palm branches. And they do not praise Him with ordinary language, but quote from the inspired Scripture that which was beautifully spoken with regard to Him; confessing that He was indeed King of Israel, Whom also they called specially their own King, accepting the lordship of the Christ. And the Son, they say, is Blessed: not because He Who blesseth all things and guards them from destruction, and Who is of the ineffable Essence of the Father, receives the blessing which comes from the Father; but because the blessing which is due to One Who is God and Lord by Nature is offered to Him from us, inasmuch as He came in the Name of the Lord. For all the saints did not come with the authority of lordship, but as trusted servants; This One, on the contrary, as Lord. Wherefore the prophetic language was quoted very suitably with regard to Him. For indeed some are called lords, who are not such by nature, but have the honourable name granted to them by favour. As also, to take another case, men are called "true," when they abstain from falsehood: but this is not the thing to say with regard to Christ; for He is not called "Truth" for the reason that He does not speak falsely, but because He has that Nature which is altogether superior to falsehood.

Jesus found a young donkey and sat on it, just as it is written: "Do not be afraid, daughter of Zion. Look, your King is coming to you, sitting on a donkey's colt."

14, 15 And Jesus, having found a young ass, sat thereon; as it is written, Fear not, daughter of Zion: behold, thy King cometh unto thee, sitting on an ass's colt.

When a large crowd escorted Him like a bodyguard and shouted His praises, He sat on a donkey with complete self-control, teaching us not to become proud because of praise, and leaving out nothing that was necessary. Matthew therefore described the circumstances about the donkey in greater detail, but John goes straight to the main point of the event that best suited the occasion, as is his habit. And since Christ appears seated on a donkey on this occasion only, contrary to His usual practice, we do not say He did so because it was a long distance to the city—for it was only about fifteen furlongs away—nor because there was a crowd, for it is certain that on other occasions when He was with a crowd He did not do this. Rather, He does so to show that He is about to make the unclean among the Gentiles subject to Himself as a new people, and to lead them up to the privilege of righteousness, and to the Jerusalem above, of which the earthly Jerusalem is a type. This people, being made clean, will enter into that Jerusalem with Christ, who will be praised by the innocent angels, of whom the children are a type. And He calls the donkey a colt because the Gentile people had been untrained in the piety that faith produces.

For when a great multitude were escorting Him like a body-guard and shouting His praises, with the most perfect self-restraint He seated Himself upon an ass, teaching us not to be lifted up by praises, and omitting no necessary thing. Matthew therefore related at greater length the circumstances concerning the ass; but John comes at once to the point of the affair that was most suited to the occasion, as it is his custom to do. And since, contrary to His usual habits, on this occasion only, Christ appears seated on an ass, we do not say that He so sat for the reason that it was a long distance to the city; for it was not more than fifteen furlongs off: nor because there was a multitude; for it is certain that on other occasions when He was found with a multitude He did not do this: but He does so, to indicate that He is about to make subject to Himself as a new people the unclean among the Gentiles, and to lead them up to the prerogative of righteousness, and to the Jerusalem above, of which the earthly is a type; into which this people being made clean shall enter with Christ, Who will be hymned by the guileless angels, of whom the babes are a type. And He calls the ass a colt, because the people of the Gentiles had been untrained to the piety which faith produces.

The disciples did not understand these things at first, but when Jesus was glorified, they remembered that these things had been written about Him and that they had done these things to Him.

16 And His disciples understood not these things at the first: but when Jesus was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him.

At first, then, they did not know that these words had been written about Him. But after the Resurrection, they did not remain in the same blindness as the Jews, and the knowledge of the divine words was revealed to them through the Spirit. Christ was glorified when He came back to life after being crucified. The Evangelist is not ashamed to mention the disciples' ignorance and then their knowledge, since his purpose was not to worry about human approval but to argue for the glory of the Spirit, and to show what kind of men the disciples were before the Resurrection and what kind of men they became afterward. If these disciples were ignorant, how much more were the other Jews. After He was crucified, the veil was torn, so that we may know that nothing remains hidden and concealed any longer from the faithful and godly. They were given the light of knowledge from the time of the Resurrection, when Christ breathed into their face and they became different from the rest of humanity. They were enlightened even more on the Day of Pentecost, when they were transformed into the power of the Holy Spirit who came upon them.

At first therefore they were ignorant that these words had been written with regard to Him; but after the Resurrection, they did not continue to suffer from the Jewish blindness, but the knowledge of the Divine words was revealed to them through the Spirit. And then was the Christ glorified, when after being crucified He came to life again. And the Evangelist does not blush to mention the ignorance of the disciples, and again their knowledge, since his object was, to take no heed of respect for men, but to plead for the glory of the Spirit; and to show what sort of men the disciples were before the Resurrection, and what sort of men they became after the Resurrection. If therefore these disciples were ignorant, how much more were the other Jews. And after He was crucified, the veil was rent, in order that we may know that nothing any longer remains hidden and concealed from the faithful and godly. They were enlightened therefore with knowledge from the time of the Resurrection, when the Christ breathed into their face, and they became different from the rest of men. And to a still greater extent they were enlightened on the Day of Pentecost, when they were transformed into the power of the Holy Spirit Who came upon them.

The crowd that had been with Him when He called Lazarus out of the tomb and raised him from the dead testified about it. For this reason the crowd also went out to meet Him, because they had heard that He had performed this sign.

17, 18 The multitude therefore that was with Him when He called Lazarus out of the tomb, and raised him from the dead, bare witness. For this cause also the multitude went and met Him, for that they heard that He had done this sign.

The crowd of ordinary people, having heard what had happened, were easily convinced by those who testified that the Christ had raised Lazarus to life and destroyed the power of death, just as the prophets said. For this reason they also went and met Him.

The gathering of the common people, having heard what had happened, were readily persuaded by those who bare witness that the Christ had raised Lazarus to life, and annulled the power of death, as the prophets said: for this cause also they went and met Him.

This they say, finding fault with themselves for not having put Jesus and Lazarus to death long ago, urging themselves to murder. They are angry about the believing crowd, as if they were being deprived of their own special possessions—those which really belonged to God.

This they say, finding fault with themselves, that they had not long ago put Jesus and Lazarus also to death, urging themselves to murder; being angry concerning the believing multitude, as though deprived of their special possessions—-those which really belonged to God.

Anyone might be puzzled by these words and wonder why certain Greeks would be going up to Jerusalem to worship, especially at the time when the feast was being celebrated according to the Law. For surely no one will say that they went up merely to observe the people there; certainly it was with the intention of taking part in the feast that was appropriate for Jews and Jews only that they were traveling up along with the Jews. What was the point, concerning the motive of worship, that was common to both Greeks and Jews? And indeed we will find that the customs and inclinations of the two differed very widely; for one honored the truth, while the other honored what was false. What shall we say then about these words? Since the territory of the Jews was situated near that of the Galileans, and since both they and the Greeks had cities and villages in close proximity to each other, they were continually mixing together and exchanging visits, prompted by a variety of occasions. And since it somehow happens that the disposition of idol-worshippers is very easily inclined to welcome a change for the better, and since nothing is easier than to show that their false worship is utterly unprofitable, some among them were easily persuaded to change; not yet indeed to worship in full perfection Him Who alone is truly God, being somewhat divided with regard to the arguments in favor of abandoning idolatry, and following the teachings of their own teachers, I mean Plato and those who are called the wise men of his school. For they say that one God is the Creator of all things, and that the rest are included within the universe, and have been appointed by Him as directors for the administration of human affairs. It was then a custom for certain inhabitants of Palestine, especially the Greeks who had the territory of the Jews closely adjoining and bordering on their own, to be influenced in some way by Jewish ways of thinking, and to honor the name of One Sovereign Deity; and this was the view current among those Greeks whom we just now mentioned, although they did not express it in the same way that we do. And they, not having the tendency toward Judaism in full force, nor even having separated themselves from the customs dear to the Greeks, but holding an intermediate opinion which inclined both ways, are called "worshippers of God." People of this kind therefore, seeing that their own ways of thinking were not very sharply distinguished from those of the Jews as regarded sacrificial rites and the conception of a Sovereign Ruler (for the Israelites did not previously know the doctrine of the Holy and Consubstantial Trinity, nor even the true force of their spiritual worship), were in the habit of going up with the Jews to worship, especially at the national gatherings, not meaning to slight their own religion, but as an act of honor to the One All-supreme God.

Any one might be perplexed at these words and wonder with what motive certain of the Greeks should be going up to Jerusalem to worship, and this at the time when the feast was being celebrated according to the Law. For surely no one will say that they went up merely to look at the people there; certainly it was with the intention of participating in the feast which was suitable for Jews and Jews only, that they were journeying up in the company of the Jews. What was the point, as regards the motive of worship, that was common to both Greeks and Jews? And indeed we shall find that the habit and inclination of the two differed very widely; for the one honoured the truth, whereas the other honoured what was false. What shall we say then with regard to these words? As the territory of the Jews was situated near that of the Galileans, and as both they and the Greeks had cities and villages in close vicinity to each other, they were continually intermingling together, and interchanging visits, invited thereto by a variety of occasions. And since it somehow happens that the disposition of idol-worshippers is very easily brought to welcome a change for the better, and inasmuch as nothing is easier than to convict their false worship of being utterly unprofitable, some among them were easily persuaded to change; not yet indeed in full perfection to worship Him Who alone is truly God, being somewhat divided with regard to the arguments in favour of abandoning idolatry, and following the precepts of their own teachers, I mean Plato and those who are called the wise men of his school. For they say that one (God) is the Creator of all things, and that the rest are included within the universe, and have been elected by Him as directors for the administration of human affairs. It was then a custom for certain of the inhabitants of Palestine, especially the Greeks, who had the territory of the Jews closely adjoining and bordering on their own, to be impressed in some way by the Jewish habits of thought, and to honour the name of One Sovereign [Deity]; and this was the view current among those Greeks, whom we just now mentioned, albeit they did not express it in the same way that we do. And they, not having the tendency to Judaism in full force, nor even having separated themselves from the habits dear to the Greeks, but holding an intermediate opinion which inclined both ways, are called "worshippers of God." People of this kind therefore, seeing that their own habits of thought were not very sharply distinguished from those of the Jews as regarded sacrificial rites and the conception of a Sovereign Ruler: (for the Israelites did not previously know the doctrine of the Holy and Consubstantial Trinity, nor even the true force of their spiritual worship:) they were in the habit of going up with the Jews to worship, especially at the national gatherings, not meaning to slight their own religion, but as an act of honour to the One All-supreme God.

These people came to Philip, who was from Bethsaida in Galilee, and asked him, "Sir, we would like to see Jesus." Philip came and told Andrew, and then Andrew and Philip came and told Jesus.

21, 22 These therefore came to Philip which was of Bethsaida of Galilee, and asked him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: Andrew cometh and Philip, and they tell Jesus.

Even though they did not know it, the Pharisees were speaking the truth when they said, "Look, the whole world has gone after Him." For not only Jews but also Gentiles were destined to accept the faith. This is why the arrival of the Greeks happened at that time as a kind of firstfruits. Being a Galilean himself, Philip was approached by the Galilean Greeks, who asked him to show them Jesus, Whom they wanted to see because they kept hearing Him spoken of favorably, so that they might worship Him and obtain what they desired. But Philip, remembering that the Lord had told them, "Do not go into any territory of the Gentiles, and do not enter any city of the Samaritans," was afraid that he might seem to cause offense by bringing people to Christ who had not yet believed. He did not realize that the Lord had deliberately forbidden the disciples to approach the Gentiles until the Jews had first rejected the grace offered to them. So Philip tells Andrew, since Andrew was more inclined toward and experienced in such matters. Then, with Andrew's approval, they both bring the message to the Lord. Through his wise behavior, Philip teaches us that it is not good to speak carelessly to those who are our superiors, even if the matter seems right and proper. Instead, we should consult with wise friends about what should be done.

Even though they knew it not, the Pharisees were telling the truth when they said: Behold, the whole world is gone after Him. For not Jews only, but Gentiles as well, were destined to accept the faith. Wherefore also the application of the Greeks happened at that time as a sort of firstfruits; and to Philip as being himself a Galilean, the Galilean Greeks came, asking him to shew them Jesus Whom they wished to see, as they were continually hearing Him well spoken of; that they might worship Him and attain the object of their desires. But Philip, remembering that the Lord said unto them: Go not into any way of the Gentiles, and enter not into any city of the Samaritans, is afraid lest by any means he should seem to give offence by bringing to Christ those who had not believed, not knowing that it was of set purpose that the Lord had forbidden the disciples to approach the Gentiles until the Jews should first have rejected the grace given to them. And so Philip tells Andrew, he being more disposed for and accustomed to such things; and then, with his approval, they both carry the message to the Lord. And by his wise conduct Philip teaches us that it is not well to speak in a careless fashion to those who are above us, even though the matter seem to be a right and proper one, but rather to take counsel with wise friends as to what ought to be done.

Seeing that Gentiles are eagerly desiring to see Him and turn toward Him, He says for this reason: The hour is come. For the time of His Passion was near, after which the calling of the Gentiles immediately followed. He calls the present time "the hour" to show that no other occasion can bring Him to the necessity of suffering except this season marked out by His own appointed limits. Having done everything that was meant to lead people to faith and having preached the word of the kingdom of heaven, He now wants to move forward to the very culmination of His purpose, namely the destruction of death. This could not be accomplished any other way unless the Life underwent death for the sake of all people, so that in Him we all may live. For this reason also He speaks of Himself as glorified in His Death, even while suffering terrible things at the hands of the sinners who dishonor Him. Although He had been glorified by the angels in heaven from everlasting, His Cross was nevertheless the beginning of His being glorified on earth by the Gentiles as God. After He had left to themselves the Jews who openly despised Him, He turned to the Gentiles and is glorified by them as God, being confidently expected to come again in the glory of the Father. He declares not merely that the Word will then be glorified, but showing that He Who is ineffably to be regarded as sharing in humanity no less than Deity is One Only Son, He uses the title "Son of man." For He is One Son and One Christ, capable since His Incarnation of no separation of physis (nature), but ever remaining and ever regarded as God, although clothed in flesh.

Seeing therefore that Gentiles are hastening in eager desire to see Him and to turn towards Him, on this account He says: The hour is come. For near at hand was the time of His Passion, after which the calling of the Gentiles immediately followed. And He calls the time now present " the hour," with the intention of shewing that no other occasion can bring Him to the necessity of suffering, save only this season marked out by His own appointed limitations. For having done all things that were to lead men on to faith, and having preached the word of the kingdom of heaven, He now desires to pass onward to the very crowning point of His hope, namely to the destruction of death: and this could not otherwise be brought to pass, unless the Life underwent death for the sake of all men, that so in Him we all may live. For on this account also He speaks of Himself as glorified in His Death, and in suffering terrible things at the hands of the sinners who dishonour Him. Even though by the angels in heaven He had been glorified from everlasting, yet nevertheless His Cross was the beginning of His being glorified upon earth by the Gentiles as God. For after He had left to themselves the Jews who openly despised Him, He turned to the Gentiles and is glorified by them as God, being confidently expected to come again in the glory of the Father. And He declares not merely that the Word shall then be glorified, but, shewing that He Who is ineffably to be regarded as sharing in humanity no less than Deity is One Only Son, He uses the title "Son of man:" for He is One Son and One Christ, capable since His Incarnation of no separation of Nature; but ever remaining and ever regarded as God, although clothed in flesh.

He is one Son and one Christ, who since His Incarnation cannot be separated in physis, except that we may say we acknowledge separately the physis of the Word and the physis of the flesh. And we may say that they are not the same in conception, for the one is of the ousia of God the Father, but the other had its origin on earth in the holy Virgin. Nevertheless there is only one Christ from the two, who is not divided into two Sons after the union of these physeis that have been mentioned, but remains and is regarded as possessing the power of the Godhead, though clothed in flesh.

(From the Syriac.) [He is One Son and One Christ, capable since His Incarnation of no separation of Nature,] except so far as this, that we may say that we acknowledge separately the Nature of the Word and [the nature] of the flesh. And [we may say] that they are not the same in conception, for the one is of the Essence of God the Father, but the other had its root upon earth in the holy Virgin. Nevertheless there is only One Christ of the two, Who is not divided into a duality of Sons after the concourse of these Natures which have been mentioned, but remains and is regarded as in possession of the power of the Godhead, although clothed in Flesh.

He not only foretells His suffering and how near the time is, but He also gives the reason why He considered His suffering most precious, saying that the benefit of His passion would be great. Otherwise He would not have chosen to suffer, for He did not suffer unwillingly. Because of His mercy toward us, He showed such great and tender kindness that He deliberately endured all kinds of cruelties for our sake. And just as a grain of wheat sown in the earth produces many ears of corn, not suffering any loss to itself through them, but being present by its power in all the grains of every ear (for out of it they all sprouted), so also the Lord died, and opening the depths of the earth, brought up with Himself the souls of men, Himself being in them all according to the doctrine of the faith, over and above His own separate and distinct existence. And He has granted the power of receiving the fruits of the benefit He brings not only to the dead, but also to the living, if indeed the doctrine is made faithfully to correspond to the form of the parable. For the life of all men, both dead and living, is a fruit of the sufferings of Christ. For the death of Christ became a seed of life.

He not only foretells His suffering and the nearness of the time, but He also alleges the reason why He counted His suffering most precious, saying that the benefit of His passion would be great; for else He would not have chosen to suffer, for He suffered not unwillingly. For by reason of His clemency towards us, He displayed such great and tender kindness as deliberately to endure cruelties of all kinds for our sake. And even as a grain of wheat sown in the earth shoots forth many ears of corn, not receiving through them any loss to itself, but being present by its power in all the grains of every ear; for out of it they all shot forth: so also the Lord died, and opening the recesses of the earth, brought up with Himself the souls of men, Himself being in them all according to the doctrine of the faith, over and above His own separate and distinct existence. And it is not to the dead only that He has granted the power of receiving the fruits of the benefit He brings, but to the living also; if indeed the doctrine is made faithfully to correspond to the form of the parable. For the life of all men, both of dead and living, is a fruit of the sufferings of Christ. For the death of Christ became a seed of life.

Can it be then that the Divine Nature of the Word became capable of death? It would be completely impious to say this. For the Word of God the Father is in His Nature Life: He raises to life, but He does not fall. He brings death to nothing; He is not made subject to corruption. He gives life to that which lacks life, but does not seek His own life from another. For just as light could not become darkness, so it is impossible that Life should cease to be life. How then is the same Person said to fall into the earth as a grain of wheat, and also to "go up" as "God with a shout"? Surely it is evident that to taste of death was fitting for Him, inasmuch as He became Man. But nevertheless to go up in the manner of God was His own natural prerogative.

Can it be then that the Divine Nature of the Word became capable of death? Surely it were altogether impious to say this. For the Word of God the Father is in His Nature Life: He raises to life, but He does not fall: He brings death to naught, He is not made subject to corruption: He quickens that which lacks life, but seeks not His own life from another. For even as light could not become darkness, so it is impossible that Life should cease to be life. How then is the same Person said to fall into the earth as a grain of wheat, and also to "go up" as " God with a shout?" Surely it is evident that to taste of death was fitting for Him, inasmuch as He became Man: but nevertheless to go up in the manner of God, was His own natural prerogative.

You should not only avoid being offended by the thought of My suffering or disbelieving what I have said, but you should even be prepared for it in advance. For whoever chooses to be protective of his life here and is unwilling to risk it in dangers for My sake will lose it in the time to come. But whoever risks it in dangers in this present world is storing up great rewards for it. And whoever despises his life in this world will obtain incorruptible life in the world to come. And the Lord spoke these words not to suggest that the life (that is, the soul) can actually suffer anything here, but to indicate by "love of life" the tendency to cling to it firmly, as demonstrated by those who do not expose their body to dangers.

You not only ought not to be offended at the thought of My suffering, or to disbelieve the words I said, but it is even right that you should be prepared in anticipation of it; for he that thinks fit to be careful over his life here, and is not willing to expose it to dangers for My sake, loses it in the time to come. But he who exposes it to dangers in this present world is laying up in store for it great rewards. And he who despises his life in this world shall obtain in the world to come life incorruptible. And the Lord said these words, not as implying that the life [i. e. the soul] can suffer anything here, but meaning by "love of life" the disposition to hold it firmly, as shown by those who do not expose their body to dangers.

He is saying something like this: If I, He says, am exposing Myself to death for the sake of benefitting you, isn't it truly cowardly on your part to shrink from despising your temporary life in order to gain your own personal advantages, and to obtain imperishable life through the death of the body? For those who endure suffering seem to be hating their own life when they expose it to death and preserve it for everlasting blessings. And those who live in asceticism also hate their own lives, refusing to be overcome by the pleasures of bodily desire. Therefore, what Christ did in suffering for the sake of all people, He did so that it might serve as an example of manly courage, teaching those who desire the hoped-for blessings to be eager in practicing this virtue. For it is necessary, He says, that those who wish to follow Me display the same manly courage and endurance as Mine, because only in this way will they receive the crown of victory.

What He says is something of this kind: If I, He says, for the sake of benefitting you am exposing Myself to death, is it not indeed cowardly on your part to shrink from despising your transient life for the sake of enjoying your private advantages, and from obtaining life imperishable by means of the death of the body? For they Seem, to be hating their own life, with regard to the endurance of suffering, who expose it to death, and keep it for everlasting blessings. And they also who live in asceticism hate their own lives, not being subdued by the pleasures of the love of the flesh. What therefore Christ did, in suffering for the sake of all men, He did that it might be an example of manly courage; teaching those who are desirous of the hoped-for blessings to be eager in the practice of this virtue. For it is needful, He says, for those who wish to follow Me, to display manly courage and endurance like Mine: for so only will they receive the crown of victory.

And since the Author of our salvation did not travel by the path of glory and luxury, but by that of dishonor and hardships, we must also do the same and not complain, in order to reach the same place and share the Divine glory. And what honor shall we deserve if we refuse to endure sufferings like those of our Master? But perhaps in saying "where I am, there shall also My servant be," He speaks not of place, but of progress in virtue. For those who follow Him must also be characterized by the same qualities in which Christ appeared outstanding. This does not refer to the God-befitting and superhuman prerogatives, for it is impossible for a man to imitate Him Who is the True God and in His physis God; but it refers to all such qualities as the physis of man is capable of displaying: not the bridling of the sea and deeds of similar character, but being humble and meek and tolerant of insults.

And since the Author of our salvation travelled not by the path of glory and luxury, but by that of dishonour and hardships; so also we must do and not complain, in order to reach the same place and share the Divine glory. And of what honour shall we be worthy, if we refuse to endure sufferings like those of our Master? But perhaps in saying: where I am, there shall also My servant be, He speaks not of place, but of progress in virtue. For by the same qualities in which Christ appeared conspicuous, those who follow Him must also be characterised. This does not refer to the God-befitting and superhuman prerogatives, for it is impossible for a man to imitate Him Who is the True God and in His Nature God; but to all such qualities as the nature of man is capable of displaying: not the bridling of the sea and deeds of similar character, but the being humble and meek and tolerant of insults.

Here, He says, their reward certainly consists in being honored by the Father, for the disciples of Christ share in the kingdom and glory of Christ according to the measure appropriate for human beings. And He says that the honors are given from the Father, even though He Himself is the Giver of blessings. He ascribes to the Divine Nature the act of giving to each person according to their work, and shows us that the Father wills that we should obey the commands of the Son, because the Son does not make laws in opposition to the Father.

Herein, He says, certainly consists their recompense, in being honoured by the Father: for the disciples of Christ are sharers of the kingdom and glory of Christ, according to the measure fitting for men. And He says that the honours are given from the Father, although Himself is the Giver of blessings; ascribing to the Divine Nature the act of giving to every man according to his work, and showing us that the Father wills that we should obey the commands of the Son, because the Son does not legislate in opposition to the Father.

We must note therefore that whoever does things pleasing to God serves Christ, but whoever follows his own wishes is a follower rather of himself and not of God.

We must note therefore that he that does things pleasing to God serves Christ, but he that follows his own wishes, is a follower rather of himself and not of God,

Now, He says, is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. See, I ask you, in these words again how the human nature was easily affected by trouble and easily brought over to fear, whereas on the other hand the Divine and ineffable Power is in all respects inflexible and fearless and focused on the courage which alone is fitting to It. For the mention of death which had been introduced into the discussion begins to alarm Jesus, but the Power of the Godhead immediately subdues the suffering thus aroused and in a moment transforms into incomparable boldness that which had been conquered by fear. For we may suppose that even in the Savior Jesus Christ Himself the human feelings were stirred up by two qualities necessarily present in Him. For it must certainly have been under the influence of these that He showed Himself a Man born of woman, not in deceptive appearance or mere fantasy, but rather by nature and in truth, possessing every human quality, sin only excepted. And fear and alarm, although they are affections natural to us, have escaped being ranked among sins. And yet besides this, the human feelings were profitably troubled in Christ: not that the emotions should prevail and go forward, as in us; but that, having begun, they might be cut short by the power of the Word, nature in Christ first being transformed into some better and more Divine condition. For in this way and no other was it that the process of the healing passed over even unto us. For in Christ as the firstfruits the nature of man was restored to newness of life, and in Him we have also gained things above our nature. For on this account He is also named in the Divine Scriptures a second Adam. And in the same manner that as Man He felt hunger and weariness, so also He feels the mental trouble that is caused by suffering, as a human characteristic. Yet He is not agitated like we are, but only just so far as to have undergone the sensation of the experience; then again immediately He returns to the courage befitting to Himself. From these things it is evident that He indeed had a rational soul. For as the circumstance of feeling hunger or indeed of experiencing any other such thing is a suffering which is peculiarly that of the flesh, so also the being agitated by the thought of terrible things must be a suffering of the rational soul, by which alone in truth a thought can enter into us through the processes of the mind. For Christ, not having yet been on the Cross actually, suffers the trouble by anticipation, evidently foreseeing that which was to happen, and being led by reasoning to the thought of the future events. For the suffering of dread is a feeling that we cannot ascribe to the impassible Godhead, nor yet to the Flesh; for it is an affection of the thoughts of the soul, and not of the flesh. And although an irrational animal is troubled and agitated, inasmuch as it possesses a soul, yet it does not come to feel dread by a process of thought, nor by a logical anticipation of coming suffering, but whenever it happens to find itself actually involved in any evil situation, then it painfully experiences the sensation of the danger which is present. Here, on the other hand, the Lord is troubled, not by what He sees, but by what He anticipates in thought. Further it is noteworthy that Christ did not say "My flesh is troubled," but "My soul;" thereby dispelling the suggestion of the heretics. And although you may say that in the ancient Scripture God said to the Jews: Your fasts and holiday-keeping and festivals My soul hates, and other expressions of a similar kind; we shall maintain that He has made use of our habits of speech, especially by reason of His helpful condescension towards us; just as also by a forced use of language He attributes to His Incorporeal Nature a Face and Eyes and other bodily organs. But after the Incarnation, if we were to explain such expressions in the same way, it would follow that He was a mere image or phantom or shadow and not truly a Man, according to the teaching of the ungodly Manes. Therefore the Word of God made one with Himself human nature in its entirety, that so He might save the entire man. For that which has not been taken into His Nature, has not been saved.

Now, He says, is my soul troubled; and what shall I say? Father, save one from this hour: but for this cause came I unto this hour. See I pray you in these words again how the human nature was easily affected by trouble and easily brought over to fear, whereas on the other hand the Divine and ineffable Power is in all respects inflexible and dauntless and intent on the courage which alone is befitting to It. For the mention of death which had been introduced into the discourse begins to alarm Jesus, but the Power of the Godhead straightway subdues the suffering thus excited and in a moment transforms into incomparable boldness that which had been conquered by fear. For we may suppose that even in the Saviour Jesus Christ Himself the human feelings were aroused by two qualities necessarily present in Him. For it must certainly have been under the influence of these that He shewed Himself a Man born of woman, not in deceptive appearance or mere fancy, but rather by nature and in truth, possessing every human quality, sin only excepted. And fear and alarm, although they are affections natural to us, have escaped being ranked among sins. And yet besides this, profitably were the human feelings troubled in Christ: not that the emotions should prevail and go forward, as in us; but that, having begun, they might be cut short by the power of the Word, nature in Christ first being transelemented into some better and Diviner condition. For in this way and no other was it that the process of the healing passed over even unto us. For in Christ as the firstfruits the nature of man was restored to newness of life, and in Him we have also gained things above our nature. For on this account He is also named in the Divine Scriptures a second Adam. And in the same manner that as Man He felt hunger and weariness, so also He feels the mental trouble that is caused by suffering, as a human characteristic. Yet He is not agitated like we are, but only just so far as to have undergone the sensation of the experience; then again immediately He returns to the courage befitting to Himself. From these things it is evident that He indeed had a rational soul. For as the circumstance of feeling hunger or indeed of experiencing any other such thing is a suffering which is peculiarly that of the flesh, so also the being agitated by the thought of terrible things must be a suffering of the rational soul, by which alone in truth a thought can enter into us through the processes of the mind. For Christ, not having yet been on the Cross actually, suffers the trouble by anticipation, evidently beholding beforehand that which was to happen, and being led by reasoning to the thought of the future events. For the suffering of dread is a feeling that we cannot ascribe to the impassible Grodhead, nor yet to the Flesh; for it is an affection of the cogitations of the soul, and not of the flesh. And although an irrational animal is troubled and agitated, inasmuch as it possesses a soul, yet it does not come to feel dread by a process of thought, nor by a logical anticipation of coming suffering, but whenever it happens to find itself actually involved in any evil plight, then it painfully experiences the sensation of the danger which is present. Here, on the other hand, the Lord is troubled, not by what He sees, but by what He anticipates in thought. Further it is noteworthy that Christ did not say "My flesh is troubled," but "My soul;" thereby dispelling the suggestion of the heretics. And although thou mayest say that in the ancient Scripture God said to the Jews: Your fasts and holiday-keeping and festivals My soul hateth, and other expressions of a similar kind; we shall maintain that He has made use of our habits of speech, especially by reason of His helpful condescension towards us; just as also by a forced use of language He attributes to His Incorporeal Nature a Face and Eyes and other bodily organs. But after the Incarnation, if we were to explain such expressions in the same way, it would follow that He was a mere image or phantom or shadow and not truly a Man, according to the teaching of the ungodly Manes. Therefore the Word of God made one with Himself human nature in its entirety, that so He might save the entire man. For that which has not been taken into His Nature, has not been saved.

Nevertheless, after speaking of being troubled, He does not fall into silence, but transforms the suffering that had affected Him into fearless courage, almost going so far as to say: "Death is in itself nothing; but for this reason I allowed My Flesh to feel dread, so that I might fill it with a new element of courage. I came to restore life to those who are on earth, and therefore I am prepared for My Passion."

Nevertheless, after speaking of being troubled, He does not relapse into silence, but transforms the suffering which had affected Him into dauntless courage, almost going so far as to say: "Death is in itself nothing; but on this account I permitted My Flesh to feel dread, that I might infuse it with a new element of courage. I came to restore life to those who are on earth, wherefore also I am prepared for My Passion."

He then makes a request of His Father and shows the outward appearance of prayer, not because He is weak in His Almighty Nature, but in His Manhood. He ascribes superhuman attributes to the Divine Nature, not implying that the Divine Nature was something external to Himself—since He calls God His own Father—but in full awareness that universal power and glory belong to both Father and Son. Whether the text reads "Glorify Thy Son" or "Glorify Thy Name" makes no difference in the exact meaning of the ideas conveyed. Christ, however, despises death and the shame of suffering, looking only at what the suffering will accomplish. He almost sees the death of all mankind already disappearing as a result of the death of His own Flesh. He knows that the power of corruption is about to be destroyed forever, and that human nature will from then on be transformed to a newness of life. He says something like this to God the Father: "The body, O Father, shrinks from facing the suffering and dreads this death which is unnatural to it. Moreover, it seems unbearable that One who is enthroned with You and possesses Almighty power should be grossly abused by the audacious insults of the Jews. But since this is the reason I have come, glorify Your Son—that is, do not prevent Me from facing death, but grant this favor to Your Son for the good of all mankind." You can learn that the Evangelist elsewhere also speaks of the Cross as "glory" from what he says: "For the Holy Spirit was not yet given, because Jesus was not yet glorified." In his wisdom he speaks of being "crucified" as being "glorified," and the Cross is a glory. For although during His Passion Christ willingly and patiently endured many insults and voluntarily underwent sufferings for our sake that He could have refused, surely enduring this for the benefit of others demonstrates excessive compassion and supreme glory. The Son also became glorious in another way. From the fact that He overpowered death, we recognize Him to be Life and Son of the Living God. The Father is glorified when He is seen to have such a Son begotten of Himself, of the same Nature as Himself—who is Good, Light, Life, superior to death, and One who does whatever He wills. When He says "Glorify Your Son," He means: "Give Your consent to My willingness to suffer." For the Father gave up the Son to death, not without consultation, but willingly for the life of the world. Therefore the Father's consent is spoken of as a bestowal of blessings upon us, for instead of "suffering" He spoke of "glory." He also says this as a Pattern for us: while we should pray that we not fall into temptation, if we are tested we should bear it nobly and not flee from it, but pray that we may be saved unto God. "But Glorify Your Name"—for if through our dangers it happens that God is glorified, let everything else be considered secondary to that end.

He then makes a request of His Father and exhibits the outward appearance of prayer, not as being weak in respect of that Nature which is Almighty, but in respect of His Manhood, ascribing to the Divine Nature those attributes that are superhuman; not implying that the Divine Nature was something external to Himself, since He calls God His own Father, but in full consciousness that universal power and glory would be the lot of both Father and Son. And whether the text has: Glorify Thy Son, or: Glorify Thy Name, makes no difference in the exact significance of the ideas conveyed. Christ however, despising death and the shame of suffering, looking only to the objects to be achieved by the suffering, and almost beholding the death of all mankind already passing out of sight as an effect of the death of His Own Flesh; knowing that the power of corruption was on the point of being for ever destroyed, and that the nature of man would be thenceforth transformed to a newness of life: He all but says something of this sort to God the Father: "The body, O Father, shrinks from encountering the suffering, and dreads that death which is unnatural to it; nay more, it seems a thing not to be endured that One Who is enthroned with Thee and Who possesses Almighty power should be grossly outraged by the audacious insults of the Jews; but since this is the cause for which I have come, glorify Thy Son, that is, prevent Me not from encountering death, but grant this favour to Thy Son for the good of all mankind." And that the Evangelist in some other places also speaks of the Cross under the name of "glory," thou mayest learn from what he says: For the Holy Spirit was not yet [ given]; because Jesus was not yet glorified. For in his wisdom he in these words speaks of being "crucified" as being " glorified:" and the Cross is a glory. For although at the season of His Passion, Christ willingly and patiently endured many contumelies, and moreover underwent voluntarily for our sake sufferings which He might have refused to suffer; surely the undergoing this for the benefit of others is a characteristic of excessive compassion and of supreme glory. And the Son became glorious also in another way. For from the fact that He overpowered death, we recognise Him to be Life and Son of the Living God. And the Father is glorified, when He is seen to have such a Son begotten of Himself, of the same Nature as Himself. And He is Good, Light, Life, and superior to death, and One Who does whatsoever He will. And when He says: Glorify Thy Son, He means this: "Give Thy consent to Me in My willingness to suffer." For the Father gave up the Son to death, not without taking counsel, but in willingness for the life of the world: therefore the Father's consent is spoken, of as a bestowal of blessings upon us; for instead of "suffering" He spake of "glory." And this also He says as a Pattern for us: for while on the one hand we ought to pray that we fall not into temptation, yet on the other hand if we should be so tried we ought to bear it nobly and not to rush away from it, but to pray that we may be saved unto God. But Glorify Thy Name. For if through our dangers it comes to pass that God is glorified, let all things be accounted secondary to that end.

Moreover, just as death was destroyed in no other way than by the Death of the Savior, the same applies to each of the sufferings of the flesh: unless He had felt dread, human nature could not have become free from dread; unless He had experienced grief, there could never have been any deliverance from grief; unless He had been troubled and alarmed, no escape from these feelings could have been found. And regarding every one of the affections to which human nature is subject, you will find exactly the corresponding thing in Christ. The affections of His Flesh were aroused, not so that they might gain the upper hand as they do in us, but so that when aroused they might be thoroughly subdued by the power of the Word dwelling in the flesh, with human nature thus undergoing a change for the better.

Moreover, just as death was brought to naught in no other way than by the Death of the Saviour, so also with regard to each of the sufferings of the flesh: for unless He had felt dread, human nature could not have become free from dread; unless He had experienced grief, there could never have been any deliverance from grief; unless He had been troubled and alarmed, no escape from these feelings could have been found. And with regard to every one of the affections to which human nature is liable, thou wilt find exactly the corresponding thing in Christ. The affections of His Flesh were aroused, not that they might have the upper hand as they do indeed in us, but in order that when aroused they might be thoroughly subdued by the power of the Word dwelling in the flesh, the nature of man thus undergoing a change for the better.

Since what results from thoughts could not truly happen to lifeless flesh, but instead is appropriate to a human and rational soul, how can it be wrong to think that we are correct in assigning the suffering to it (that is, the human soul) rather than attributing it to the Nature of the Godhead, as we would be forced to do by necessary and unavoidable reasoning, if the Divine Nature dwelling in Christ's body truly took the place of the soul (according to their teaching)?

Since therefore that which is the outcome of thoughts could not truly happen to inanimate flesh, but on the contrary is suitable to a human and rational soul; how can it be improper to imagine that we think rightly in assigning the suffering to it [i. e. the human soul,] rather than in casting it upon the Nature of the Godhead, [as we must do] by forcible and inevitable reasoning, if truly (in accordance with their doctrine) the Divine Nature dwelling in Christ's body occupied the place of the soul?

The Evangelist did not say that it was the Father who uttered the voice from above, but that the voice came from heaven. He did this so that no heretics, upon hearing that the Father spoke, might try to claim that the Divine Nature—that is, the Father—is enclosed in a physical body. Therefore he speaks of the articulate voice, but how the voice came to be is not something we can explain. But what the meaning of its words signifies is this: The Son was distinguished by many signs, with the Father working the miracles along with him. And since the Father was fellow-worker with him in everything he did, he says now that he has glorified his Name and freely promises that he will also glorify it again through the sign at his death. For insofar as the Son is both God of God and Life born of that which is by physis Life, he raised himself from the dead. But insofar as he is regarded as a man like us, though without sin, he is not regarded as having raised himself, but as having been raised by the power of the Father. Jesus answered and said to them, "This voice has not come for my sake, but for your sakes."

The Evangelist did not say that it was the Father Who uttered the voice from above, but that the voice came from heaven; in order that no heretics, because they heard that the Father spake, might attempt to say that also the Divine Nature, to wit, the Father, is encompassed with a gross body. Wherefore he speaks indeed of the harmonious voice, but how the voice was brought to pass it is not in our power to say. But what the interpretation of its words signifies is this: The Son was conspicuous by many signs, the Father withal working the miracles along with Him; and inasmuch as He was Fellow-worker with Him in all things which He did, He says now that He has glorified [His Name,] and freely promises that He will also glorify it again, through the sign at His Death. For inasmuch as the Son is both God of God, and Life born of That which is by nature Life, He raised Himself from the dead; but inasmuch as He is regarded as a Man like us, albeit without sin, He is not regarded as having raised Himself, but as risen by the power of the Father. 30 Jesus answered and said unto them, This voice hath not come for My sake, but for your sakes.

The Father responded out loud—in a manner known only to Him—to His own Son, revealing His purpose with the intention of stirring up the zeal of those listening, so they might believe without any doubt that He is by physis the Son of God the Father. But the crowd was confused and split into different opinions, without understanding. For they should have grasped that it was the Father who gave the answer, the One to whom the Son had directed His words. For the Son did not ask for thunder to come, nor for an angel to speak a voice, yet He says: The Voice has not come for My sake, but for your sakes. For He knew the purpose of the One Who begot Him, even if no word had been spoken, since He was and is the Wisdom and Word of the Father. For your sakes therefore, He says, the Voice has come, so that you may receive Me as Son of God, Whom the Father knows to be by physis His own Son. Now the Lord says that the Voice has come, yet He does not add that it was the Father's Voice, nor how it came: for this is an unnecessary matter. He affirmed however that although they had even heard a Voice as from heaven, they persisted nonetheless in their impiety.

The Father replied aloud—-after what manner He only knows—-unto His own Son, manifesting His own purpose with intent to rouse the zeal of the hearers, that they might believe without any doubt that He is by Nature the Son of God the Father. But the multitude were perplexed and divided unto different surmisings, without understanding. For they ought to have apprehended that it was the Father that gave answer, unto Whom the Son had addressed His words. For the Son asked not for thunder to come, nor for an angel to utter a voice, nevertheless He saith: The Voice hath not come for My sake, but for your sakes. For He knew the purpose of Him Who begat Him, even if no word had been uttered, for that He was and is the Wisdom and Word of the Father. For your sakes therefore, He says, the Voice hath come; in order that ye may receive Me as Son of God, Whom the Father knoweth to be by Nature His own Son. Now the Lord says that the Voice hath come; yet He adds not that it was the Father's Voice, nor how it came: for this is a superfluous matter. He affirmed however that although they had even heard a Voice as from heaven, they persisted none the less in their impiety.

This deeply desired time of the Savior's presence on earth demonstrated that judgment and justice for the Gentiles had already arrived. They were about to be freed from the devil's arrogant tyranny, and the Holy and Righteous Judge was distributing completely just mercy to them. I believe we should not think that the world was being condemned at that moment, since the time of its justification had come. Rather, judgment in the sense of punishment will come upon the world later. Again: the prince of this world will be cast out. There will be judgment, He says, against the one who wronged the world, not against the world that suffered the wrong. For truly, as Christ Himself said: God did not send His Son to judge the world, but to save the world. This, then, is what He says will characterize the coming judgment: that the prince of this world will be cast out. And cast out from where? Clearly, from the dominion he violently seized and from the kingdom that does not belong to him at all. And "out" indicates the punishment of Hades and the journey to it.

This sore-yearned-for time of the Saviour's sojourn upon earth showed that the judgment and justice for the Gentiles was already come. For they were about to be delivered from the arrogant usurpation of the devil, and the Holy and Righteous Judge was portioning out most righteous mercy to them. For I think we ought not to suppose that the world was even now being condemned, when the moment of its justification was come; but judgment, in the sense of vengeance, shall come upon the world hereafter. Again: the prince of this world shall be cast out. There shall be, He says, judgment against him that wronged the world, and not against the world that endured the wrong. For truly, as Christ Himself said: God sent not His Son to judge the world, but to save the world. This then He says will be the character of the impending judgment, that the prince of this world shall be cast out. And cast out whence? Manifestly, from the dominion that hath been gained by him through violence, and from the kingdom that in no wise belongs to him. And " out " indicates the punishment of Hades and the passage to it.

However, after Christ had given Himself to the Father as a spotless sacrifice for our salvation, and was now about to pay the penalties that He suffered on our behalf, we were ransomed from the accusations of sin. And so, when the beast has been removed from among us, and the tyrant is overthrown, then Christ brings to Himself the human race that had gone astray, calling not only Jews but all humanity as well to salvation through faith in Him. For whereas the calling through the Law was partial, the calling through Christ was universal. For Christ alone, as God, was able to secure all good things for us. And with very good reason, He speaks of being "lifted up" rather than being "crucified." For He wanted to keep the mystery hidden from those who intended to kill Him, since they were not worthy to learn it. Nevertheless, He allowed those who were wiser to understand that He would suffer because of all and on behalf of all. And especially I think anyone might understand it this way, and very appropriately: that the death on the Cross was an exaltation which is always associated in our thinking with honor and glory. For on this account too Christ is glorified, inasmuch as the benefits He obtained for humanity through it are many. And by these He draws people to Himself, and does not, like the disciples, lead them to another. He shows therefore that He is Himself by physis God, in that He does not place the Father outside Himself. For it is through the Son that a person is drawn to the knowledge of the Father.

Howbeit, after that Christ had given Himself unto the Father for our salvation as a Spotless Victim, and was now on the point of paying the penalties that He suffered on our behalf, we were ransomed from the accusations of sin. And so, when the beast has been removed from our midst, and the tyrant is deposed, then Christ brings unto Himself the race that had strayed away, calling not only Jews but all mankind as well unto salvation through the faith that is in Him. For whereas the calling through the Law was partial, that through Christ was universal. For Christ alone, as God, was able to procure all good things for us. And with exceeding good omen, He speaks of being "uplifted" instead of being "crucified." For He would keep the mystery invisible to those intent on killing Him; for they were not worthy to learn it: nevertheless, He allowed them that were wiser to understand that He would suffer because of all and on behalf of all. And especially I suppose any one might take it in this way, and very fitly; that the Death on the Cross was an exaltation which is ever associated in our thoughts with honour and glory. For on this account too Christ is glorified, forasmuch as the benefits He procured for humanity thereby are many. And by these He draws men unto Himself, and does not, like the disciples, lead them to another. He shows therefore that He is Himself by Nature God, in that He does not put the Father outside Himself. For it is through the Son that a man is drawn unto the knowledge of the Father.

The Evangelist showed by this that the Lord did not suffer in ignorance, but voluntarily, and with full knowledge—not only that He was dying, but also in what manner. And He identified the Cross as His death.

Hereby the Evangelist showed that the Lord did not suffer in ignorance, but voluntarily; and with full knowledge, not only that He was dying, but also in what manner: and He named the Cross [as His] death.

The crowd therefore responded to Him, "We have heard from the Law that the Christ remains forever, so how can You say that the Son of Man must be lifted up? Who is this Son of Man?"

34 The multitude therefore answered Him, We have heard out of the Law that Christ abideth for ever: and how sayest Thou, The Son of Man must be lifted up? Who is this Son of Man?

As we have already noted, they say this because they understand "being lifted up" to mean being crucified. It was their custom to use more favorable terms for things that directly referred to terrible disasters. So they try to use Scripture to prove that Christ is speaking falsely. For Scripture, one of them says, denies that the Christ exists only for a limited time, when it says concerning Him: "You are a Priest for ever." How then can You say "I am the Christ" while also saying that You will die? Because they do not understand, the Jews claim that because of the Passion He cannot be Christ. They deny that it was written that the Christ must suffer and rise again and ascend to the Father, to be Minister of the Sanctuary and High Priest of our souls, when He would return to life as a Conqueror and Incorruptible. Yet Scripture foretells clearly, not only that He would come in this ordinary manner of a Man, but that He would die for the life of all people, and would return to life again after breaking apart the bonds of death. In this way the statement that Christ abides forever is fully and properly fulfilled. For when He had shown Himself superior to death and corruption, He ascended to the Father.

And this they say, as we have remarked, understanding that being " lifted up " meant being crucified. For it was their wont to signify by more auspicious names things which pointed directly to sore disasters. They essay therefore by means of the Scripture to prove that Christ speaks falsehood. For the Scripture, says [one of them], denies that the Christ is but for a time, when it says concerning Him: Thou art a Priest for ever. How then sayest Thou: "I am the Christ," whereas Thou sayest that Thou wilt die? For, because they understand not, the Jews say that by reason of the Passion He cannot be Christ; and they deny that it was written that the Christ must suffer and rise again and ascend unto the Father, to be Minister of the Sanctuary and High Priest of our souls, when He should return to life, a Conqueror and Incorruptible. Albeit the Scripture foretells expressly, not only that He should come in this common fashion of a Man, but that He should die for the life of all men, and should return to life again after breaking asunder the bonds of death: whereby the saying that Christ abideth for ever is fully and fitly accomplished. For when He had shown Himself superior to death and corruption, He ascended unto the Father.

Jesus therefore said to them, "The Light is among you for just a little while longer. Walk while you have the Light, so that the darkness does not overtake you. And the person who walks in the darkness does not know where he is going."

35 Jesus therefore said unto them, Yet a little while is the Light among you. Walk while ye have the Light, that the darkness overtake you not: and he that walketh in the darkness knoweth not whither he goeth.

To the Jews, who lacked understanding and were faithless, Christ does not openly and at length explain the deep mystery of the saying. Instead, He immediately moves on to speak another word, at the same time both teaching what is beneficial for them and showing them the reason why they do not understand the things in the Scriptures, and that if they did not believe in Him who is Light, the darkness of ignorance would certainly overtake them, and they would lose the benefits that come from the Light. For since their expectations were drawn from Scripture, they looked for the Messiah as a Light. But when He came, all their hopes turned out the opposite way; for a darkness overtook them because of their unbelief. Therefore recover yourselves quickly (He says) while it is still possible for you to gain some small share in the radiance of the Divine Light, so that the darkness of sin does not overtake you. And He rightly said that after the Light comes the darkness. For the darkness follows closely on the heels of the departing light. But since He spoke of "the Light," using the definite article, He signified Himself, for He alone is in truth The Light.

To the Jews, without understanding and faithless as they were, the Christ does not clearly and at length declare the deep mystery of the saying. But He speeds on at once to utter another, at the same time both expounding what is profitable for them and shewing them the cause wherefore they do not understand the things in the Scriptures, and that, if they believed not Him Who is Light, the darkness of ignorance would overtake them without fail, and they would forfeit the benefits that come of the Light. For inasmuch as their expectations were drawn from the Scripture, they looked for the Messiah as a Light. But when He came, all their hopes fell out contrariwise; for a darkness overtook them because of their unbelief. Recover yourselves therefore (saith He) speedily, while it is possible for you to win some small share in the radiance of the Divine Light, in order that the darkness of sin overtake you not. And right well He said that after the Light cometh the darkness. For the darkness presseth hard on the track of the departing light. But whereas He spake of "the Light," using the definite article, He signified Himself, for He alone is in truth The Light.

He therefore proved that faith in Him, through whom someone also comes to know the Father, is the way of salvation. And He calls them sons of Light whether of Himself or of the Father, for He speaks of the Father as Light after having spoken of Himself as Light—in order to show that the physis of Himself and of His Father is One: and we become sons of the Father when, through the faith which is in Christ, we accept the Father who is Light; for then we will also be called children of God.

He proved therefore that the faith which is in Him, through Whom a man comes to the knowledge also of the Father, is the way of salvation. And He names them sons of Light whether of Himself or of the Father, for He speaks of the Father as Light after having spoken of Himself as Light—-in order to show that the Nature of Himself and of His Father is One: and we become sons of the Father, when, through the faith which is in Christ, we accept the Father Who is Light; for then shall we also be entitled children of God.

After teaching them briefly what was beneficial, once again by God-befitting power He removes Himself from their presence, hiding Himself. He does not allow them to be stirred up to anger, but gives them an opportunity to reconsider, with the intention that they might do what was better. He withdraws deliberately, since His Passion is approaching. He shows that it was not His will to be put to death by the Jews, even though He willingly gave Himself up to suffer, offering Himself as a ransom for our life. He accepted death, which people naturally associate with sorrow, and transformed the sorrow into joy.

After teaching them in few words what was profitable, once again by God-befitting power He betakes Himself from their midst, concealing Himself; and not permitting them to be roused to anger, but giving them opportunity to change their mind, with intent that they might do what was better. And He withdraws with a set purpose, His Passion being nigh; shewing that it was not His will to be put to death by the Jews, notwithstanding that He willingly yielded Himself up to suffer, giving Himself a Ransom for our life; and accepted death, which men naturally liken unto sorrow, and changed the sorrow into gladness.

The Evangelist, wanting to expose their excessive stubbornness, also adds the words "before them," showing that they did not believe even what they saw.

And the Evangelist, wishing to convict their immoderate stubbornness, adds also the words: before them; showing that they did not believe even what they saw.

The word spoken by Isaiah was fulfilled: "Lord, who has believed our message? And to whom has the arm of the Lord been revealed?" They could not believe because Isaiah said long ago, "He has blinded their eyes and hardened their heart, so that they would not see with their eyes and understand with their heart, and turn back, and I would heal them."

38, 39, 40 That the word of Isaiah might be fulfilled, which he spake, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed? For this cause they could not believe, for that of old Isaiah said, He hath blinded their eyes, and He hardened their heart; lest they should see with their eyes, and perceive with their heart, and should be converted, and I should heal them.

It was not, however, in order to fulfill the prophecies that the Jews killed the Lord, for if that had been the case they would not have been impious. Rather, it was because of their own wickedness. For although the prophets foretold the things that were certainly going to happen through their deliberate evil counsel, they foretold these things so that the sober-minded might avoid the snares of the devil, since those who heard could also have paid attention. For this reason the prediction was necessary.

It was not however with intent to fulfil the prophecies that the Jews slew the Lord, for in that case they would not have been impious; but it was by reason of their own malignity. For although the prophets foretold the things which were certainly to be brought to pass by their determined evil counsel, they foretold it for this cause, that the sober might leap over the pitfalls of the devil: for surely they who heard might also have taken heed. On which, account also the prediction was needful.

That it was not God who blinded the Jews. Otherwise He would not have held them accountable for this, since He certainly pardons involuntary offenses. But the meaning is as follows. It is as if Isaiah were presenting to us, as having been spoken by God, these words: "If I should become a Man and explain to you with My own voice what is beneficial, you still will not listen to Me, just as you did not listen to the prophets; nor, when you see indescribable signs, will you gain any benefit from seeing them." This is what "You will not see" really means. For He did not say, "I will harden their hearts and blind their eyes," but He said, "Although you hear, you will not hear; and though you see, you will not see, so that you may not be converted and I may heal you." For if they had heard and seen as they ought to have, they surely would have benefited from it. And so the passage contains no indication of unavoidable punishment, nor does it present a decree from One who is condemning and sentencing the Jews; rather, it is a prediction given with good intent. For He knew what kind of people they were going to become, and He made a declaration about them. Yet this statement does not apply to all the Jews, but only to the unbelieving ones, for many of them believed. This is how the Seventy translated the passage. But it is likely that the Evangelist followed the Hebrew text, which differs from that of the Seventy, and therefore said, "For this reason they could not believe, because He has blinded them." And as far as the prophet's actual wording goes, he did not say that "God" blinded them. It is likely that someone else did this, so that the Jews would not convert and find healing. But even if we accept the idea that God blinded them, it must be understood this way: that He allowed them to suffer blinding at the hands of the devil when their character was not good. For in this way He gives over to a debased mind and to passion those who have a disposition like theirs. But since they were such people, it was not right that they should know the depth of the mystery and its secrets, seeing that they were people who did not even keep the commandments of the Law. Therefore, since they received neither the Law nor the teachings of the Gospel, shutting tight the eye of their understanding, they do not receive the instruction that is able to enlighten them.

That it was not God Who blinded the Jews. For else He would not have required them to give account thereof, forasmuch as He surely pardons involuntary offences. But the meaning is on this wise. It is just as though Isaiah were setting before us, as having been spoken by God, the words: "If I should become a Man, and with Mine own voice expound unto you what is profitable, not even so will ye hearken unto Me, as neither did ye hearken unto the prophets; neither, when ye see signs beyond description, will ye be profited aught by seeing them." This is really what " Ye will not see " means. For He did not say: "I will harden their hearts and blind their eyes;" but He said: "Although ye hear, ye will not hear; and though ye see, ye will not see, in order that ye may not be converted and I may heal you." For if they had heard and seen in such a way as they ought, they would surely have found benefit thereby. And so the passage contains no indication of an inevitable punishment, nor does it set forth a decree of One condemning and sentencing the Jews; but it is a prediction given with a good purpose. For He knew what manner of men they were going to become, and He made a declaration concerning them. Yet the saying does not go against all [the Jews], but only against the unbelieving; for many of them have believed. In this way therefore the Seventy have rendered the passage. But it is likely that the Evangelist followed the text of the Hebrews, which differs from that of the Seventy, and therefore said: For this cause they could not believe, because: He hath blinded them; and so far as the actual wording of the prophet goes, he has not said that "God" blinded them. And it is likely that some one else did this, in order that the Jews should not convert and find healing. But even though we should accept the supposition that God blinded them, yet it must be understood in this way;—-that He allowed them to suffer blinding at the hands of the devil, when they were not good as regards their character. For in this way He gives up to a reprobate mind and to passion those who are of a disposition like theirs. But whilst they were such, it was not just that they should know the depth of the mystery and its secrets, seeing that they were men that kept not even the commandments of the Law. Whereas then they received neither the Law nor the ordinances of the Gospel, closing fast the eye of their understanding; on this account they receive not the instruction that is able to illuminate them.

Even among the rulers, many believed in Him; but because of the Pharisees they did not confess it, so they would not be expelled from the synagogue. They loved human glory more than the glory of God.

42, 43 Nevertheless even of the rulers many believed on Him; but because of the Pharisees they did not confess [ it], lest they should be put out of the synagogue: for they loved the glory of men more than the glory of God.

Now, however, when they were forced by the signs to believe and no longer dared to oppose the Lord, they missed out on eternal life because they stubbornly persisted in their wicked perversity—valuing their reputation in the eyes of people more highly than their relationship with God, and being enslaved to temporary glory, considering it an unbearable loss to lose the respect of the Pharisees. Since this was what prevented them from believing, listen to what Christ says:

Now, however, when constrained by the signs to believe and no longer daring to gainsay the Lord, they fail of eternal life through the persistence of their own abominable perversity in esteeming their position in the eyes of men higher than their relationship to God, and in being slaves of a temporal glory, deeming it an intolerable loss to fail of honour at the hands of the Pharisees. Forasmuch therefore as this was what hindered them from believing, hear what the Christ says:—-

Against His usual practice He cries aloud, and this cry exposes the inappropriate fear of those who believed in Him yet concealed their belief. For He wants to be honored by people who choose to admire Him openly, not secretly. He assumes that while faith should be held in the heart, the wise confession that flows from it should be made with great boldness. And since, being by nature God, He condescended to take a form like ours, He temporarily refrains from declaring plainly to the ears of those who hate Him that they ought to believe in Him, although He often did say this. With complete adaptation to the needs of those who suffer from the disease of untamable envy toward Him, He gradually trains their minds to penetrate toward the depth of the mysteries concerning Himself, leading them not to the human prosopon, but to that which was of the divine ousia. For the Godhead is apprehended completely in the prosopon of God the Father, since He has in Himself the Son and the Spirit. Very wisely He moves them forward, saying: He that believeth on Me believeth not on Me, but on Him that sent Me. For He does not exclude Himself from being believed on by us, because He is God by nature and has shone forth from God the Father. But skillfully, as has been said, He handles the minds of the weak to shape them toward piety, so that you might understand Him to say something like this: "When you believe in Me, who for your sakes am on the one hand a man like yourselves, but on the other hand am God by reason of My own nature and of the Father from whom I am, do not suppose that you are placing your faith in a man. For I am by nature God, even though I appear like one of you, and I have within Myself Him who begot Me. Therefore, since I am consubstantial with Him who has begotten Me, your faith will certainly pass on also to the Father Himself." So as we said, the Lord, gradually training them toward something better and profitably interweaving the human with what is God-befitting, said: He that believeth on Me and the words that follow. For He has made it very clear that faith must not be directed simply to a man, but to the nature of God, even though the Word was clothed in flesh, because His nature was not converted into man. And He made abundantly clear that He is equal in every respect with God the Father, because of their likeness of nature and their identity, as we may call it, of ousia, by saying:

Contrary to His wont He cries aloud, and the cry convicts the ill-timed fear of men which influenced those who believed on Him and yet veiled their belief. For He wishes to be honoured of men that choose to admire Him, not stealthily, but openly. For He assumed that while faith ought to be laid up in the heart, nevertheless the most wise confession that is founded thereon ought to be made with great boldness. And forasmuch as, being by Nature God, He condescended to take a form like ours, He refuses for the time to declare in plain words into the ears of men who hate Him that they ought to believe in Him, although He often did say this; and with fullest adaptation to the needs of those who suffer the distemper of untamable envy at Him, He gradually accustoms their minds to penetrate towards the depth of the mysteries concerning Himself, [leading them] not to the Human Person, but to That Which was of the Divine Essence; inasmuch as the Godhead is apprehended completely in the Person of God the Father, for He, hath in Himself the Son and the Spirit. Exceeding wisely He carries them onwards, saying: He that believeth on Me believeth not on Me, but on Him that sent Me; for He does not exclude Himself from being believed on by us, because He is God by nature and has shone forth from God the Father. But skilfully (as has been said) He handles the mind of the weak to mould them to piety, in order that thou mightest understand Him to say something of this kind: "When ye believe on Me, Who for your sakes am on the one hand a man like yourselves, but on the other hand am God by reason of My own Nature and of the Father from Whom I am, do not suppose that it is upon a man you are setting your faith. For I am by Nature God, notwithstanding that I appear like one of yourselves, and I have within Myself Him Who begat Me. Forasmuch therefore as I am Consubstantial with Him that hath begotten Me, your faith will assuredly pass on also to the Father Himself." As we said therefore, the Lord, gradually training them to something better, and profitably interweaving the human with what is God-befitting, said: He that believeth on Me and the words that follow. For that the faith must not be directed simply to a man, but to the Nature of God, notwithstanding that the Word was clothed in flesh, because His Nature was not converted into man, He hath very clearly informed us; and that He is on an equality in every respect with God the Father, by reason of Their likeness of Nature and Their identity (as we may term it) of Essence, He made amply clear: by saying:—-

Behold, again He grasps their faith and fixes it on Himself, and accomplishes two very useful things at once. For on the one hand, by declaring Himself to be Light He proves that He is God by physis, since being called this belongs to Him alone Who is by His physis God; and on the other hand, by adding the reason for His coming, He brings shame to anyone who thinks little of loving Him. Because we must clearly understand that those who had not yet believed on Him are still in darkness, since being in the light that flows from Him belongs only to those who have believed on Him. And He also leads them to remember the things spoken about Him in many passages, where He foretold that He would come to enlighten the world; for example: "Be enlightened, be enlightened, O Jerusalem, for thy Light, the True Light, is come, and the glory of the Lord is risen upon thee"; and: "Send out Thy Light and Thy Truth." Therefore it is as if He had said: "I am the Light that is expected in Scripture, coming for the salvation of the world, to enlighten those who are wandering in darkness as if in night."

Behold, again He grasps their faith and fixes it on Himself, and effects at once two most useful ends. For on the one hand in professing Himself to be Light He proves that He is God by Nature, for so to be called befits Him alone Who is in His Nature God; and on the other hand by adding the cause of His coming, He brings a blush to the cheek of any man who thinks but little of loving Him. Because we evidently must understand that those who had not yet believed on Him are as yet in darkness, inasmuch as to be in the light that flows from Him is theirs only who have believed on Him. And He leads them also to the remembrance of the things that are spoken in many passages concerning Him, whereby He foretold that He would come to enlighten the world; as for example; Be enlightened, be enlightened, O Jerusalem, for thy Light, the True Light, is come, and the glory of the Lord is risen upon thee; and: Send out Thy Light and Thy Truth. Therefore it is just as if He had said: "I am the Light that in the Scripture is looked for, to come for the salvation of the world, to enlighten them that are wandering in darkness as if in night."

Those who refuse to hear Him and do not accept the saving faith will therefore be self-condemned, He says. For He who came to bring light did not come to judge, but to save. So the person who disobeys and thereby brings the greatest miseries upon himself should blame himself as justly punished. "For I am not the cause of this, since I desire to save those who are about to fall into judgment, and I came for this very purpose. For when someone makes a law that punishes the disobedient, he does not make it for the sake of punishing those who transgress it, but so that those who hear it may pay attention to it and be kept safe. Therefore, having come to save, I command you to believe and not to despise My words, since the present time is a time of salvation, not of judgment. For on the day of judgment, the word that called you to salvation will bring the penalties of disobedience upon you. And what was the nature of the word that I spoke?"

They will be self-condemned therefore, He says, who refuse to hear Him and do not accept the saving faith. For He that came to illumine, came not in order to judge, but to save. He therefore that disobeys and thereby subjects himself to the greatest miseries, let him blame himself as justly punished." For I am not the cause thereof, Who desire to save those that are going to fall into judgment, and Who came for this end. For he that makes a law punishing the disobedient, makes it not for the sake of punishing them that transgress it, but in order that they that hear may take heed of it and be safe. I therefore, having come to save, charge you to believe, and not to despise My words; inasmuch as the present is a time of salvation, not of judgment. For in the day of judgment, the word that called you to salvation will bring the penalties of disobedience upon you. And of what nature was the word that I spake? "

FROM THE EIGHTH BOOK OF SAINT CYRIL'S COMMENTARY ON THE GOSPEL OF JOHN; WHAT HE SAYS CONCERNING THE HERETICS, WHO USE UNCLEAR LANGUAGE BECAUSE THEY WANT TO HIDE THEIR IMPIETY.

FROM THE EIGHTH BOOK OF S. CYRIL's COMMENTARY ON THE GOSPEL OF JOHN; WHAT HE SAITH CONCERNING THE HERETICS, WHO, DESIRING TO CONCEAL THEIR IMPIETY, USE OBSCURE LANGUAGE.

Their conscience justly does not allow them to speak plainly, although an inner impulse urges them to lift up their horn on high, as it is written, and they speak evil against Him Who truly and by physis (nature) is God, namely the Only-Begotten, Who reflects the physis of the Father, being the essential and natural Likeness and Image of Him.

For justly their conscience does not suffer them [to speak plainly], although an impulse from within urges them to lift up their horn on high, as it is written, and they speak evil against Him Who truly and by Nature is God, namely the Only-Begotten, Who reflects the Nature of the Father, being the essential and natural Likeness and Image of Him.

For it is through Jesus Christ that those who believe have glory and dwelling with God, and the Divine Paul argues on our behalf, writing that it was God who was in Christ reconciling the world to Himself. Let none of those who habitually hear the God-inspired Scripture in a foolish manner corrupt what is read when it states that God was in Christ, or think that Paul means someone clothed with the Spirit, for that interpretation is not at all correct. For Christ is indeed God by physis, and not a man clothed with God as one of the prophets was.

For it is by Jesus Christ that those who believe have glory and indwelling with God, and the Divine Paul contends on our side, writing thus, that it was God Who was in Christ reconciling the world unto Himself. For let none of those who are accustomed after a foolish manner to hear the Scripture which is inspired by God, corrupt what is read, when it asserts that God was in Christ; or think that [Paul] says "one clothed with the Spirit," for the expression is not very correct. For Christ is indeed by Nature God, and not a man "clothed with God" as one of the prophets.

Therefore, the faith that justifies is a type of the change, and when the Son receives this faith to Himself, He truly causes it to approach the Father also, because there is one Godhead in them both and an undistinguishable glory of ousia.

Therefore a type of the change is that faith which justifies, which when the Son receives unto Himself He truly causes to approach the Father also, for there is One Godhead in Them Both, and an undistinguishable glory of Essence.

Was the Mystery of the Christians, which is so worthy of worship and so great, merely an image or shadow, or perhaps just an imagination or phantom—or was it truly real? And did Manes, that lover of paganism who was both a guilty wretch and ungodly, really make no mistake at all? Is it instead we who are wrong in arguing this way against these people? But these things are not true—God forbid! Let such ideas rather be "cast away on some distant mountain, or into the waves," as some say. For we do not believe in vain that He was a Man, that is, one who in every way was like us, except for sin alone.²²

"Was therefore the Mystery of Christians, so adorable and great, an image or shadow, or rather an imagination or phantom: or was it verily real? And did Manes, that lover of heathendom, and a guilty wretch too, as well as ungodly, indeed make no mistake, no not at all; but is it rather we who err, in reasoning thus against these men? But these things are not so: God forbid. Let them rather be "cast away on some mountain far off, or to the waves," as some say. For not in vain do we believe that He was a Man, that is, one Who in everything was like ourselves, sin only excepted.²²

ch. x. 18. No one takes it from Me, but I lay it down of My own accord. I have the authority to lay it down, and I have the authority to take it up again.

ch. x. 18. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again.

In this passage He teaches that He is not only a Good Shepherd enduring danger for the sake of His flock, but also God by His physis. Therefore He would not have suffered death if He had not been willing, because He possesses the very power befitting God to undertake this work that is so beneficial to us. And the structure of the statement also taught the Jews that they were never going to overcome Him unless He was willing. And He said "I have power" not only regarding laying down His life, but He used this expression "I have power" regarding both His death and His resurrection, so that the action of might and energy would not appear to belong to another, as if it were a concession granted to Him as to a minister and servant in office. Rather, He wanted to demonstrate as a fruit of His own physis the power to exercise authority over the very bonds of death itself, and to easily modify the natures of things in whatever way He wished—which is truly a characteristic of the One Who is God by physis. This is what He wishes to show by saying "I have power to lay down My life, and I have power to take it again"—because He came to do this neither commanded as a servant or a minister, nor as if from necessity, nor violently compelled by anyone, but willingly.

In this place He teaches that He is not only a Good Shepherd enduring peril for the sake of His flock, but also in His Nature God. Therefore He would not have suffered death, had He not been willing, through His possessing the very God-befitting power of undertaking this work, so very advantageous to us. And the structure of the discourse taught the Jews this also, that they were never going to prevail against Him unless He was willing. And not only as regards laying down life did He say: I have power; but this expression: I have power, He used with regard to both His Death and His Resurrection, in order that the action of might and energy might not appear to be that of another, as though it were a concession granted to Him as to a minister and servant in office; but in order that He might display as a fruit of His own Nature the power to exercise authority over the very bonds of death, and easily to modify the natures of things in whatever way He wished, which is really a characteristic of Him Who is by Nature God. This then He wishes to show by saying: I have power to lay down My life, and I have power to take it again: because, neither commanded as a servant or a minister, nor even as it were from necessity, nor being violently compelled by any, but willingly, He came to do this.

In case someone might say that the Father cannot take away the Son's life against the Son's will, and thus introduce discord and disagreement into the one Godhead of the Father and the Son, by these words "I received commandment" He shows that the Father also agrees and consents to this. He declares that They come forward to it with one accord, even though He is the Will of the Father. This will also be found consistent with His Incarnation. By saying that He received as a commandment what seemed right in His Father's eyes, He, being by physis God, does not make Himself inferior to the Father but observes what befits His participation in human nature. Again, He reminds us that He is Himself the Prophet about whom the Father said: "He shall speak according as I shall command Him," speaking of the common Will of both Father and Son as received like a commandment. He spoke this to the Jews so they would not think He was saying things contrary to the Father's ordinances. And if the Father called His own Consubstantial Son a Prophet, do not be troubled, for when He became Man, then also the name of Prophet was suitable to Him, and then also we may say that commandments were given to Him by the Father in accordance with His human nature. But someone who receives commandments is not for that reason inferior or unlike in essence or nature to the one who gives commandments, since men give commandments to men, and angels to angels, and we do not for that reason say that those who are commanded are of different nature or inferior. Therefore the Son is not inferior to the Father, although He became Man in order to become a Pattern of all virtue for us. By this means He also teaches us that we ought to obey our parents in all things, although we are equal to them as regards our nature. And in some places when the Father says "I will command," the meaning is "I will deal fitly with," as when He said: "And I will command the whole world for their evil deeds, and the ungodly for their sins." Moreover, there are times when the Son speaks with helpful condescension so that we may, as far as possible, gain an understanding of the ineffable oracles. Yet His having said "I received a commandment" does not make One who is in His physis God cease to be God. Therefore either say He is God and ascribe to Him all that properly befits the Godhead, or say plainly He is a creature. For the fact of having received a commandment does not strip anyone of the qualities which naturally belong to him. But since the Son speaks whatever the Father commands Him, and He says "I and the Father are One," you are obliged to say either that the Father commanded the Son to tell the truth or to tell a lie. For what the Son has received commandment to speak, He speaks, for He says: "The Father which sent Me, He hath given Me a commandment, what I should say, and what I should speak." And although He also said "My Father is greater than I," that is nothing to the contrary. For insofar as He is in His physis God, He is equal to the Father, but insofar as He became Man and humbled Himself, He speaks words which befit His Humanity accordingly. Nevertheless, since the name of commandment is something external to the essence of a person, it could not be made an objection to His Essence. For it is not in the Father's giving Him commandment that the Son has His Being, nor could this ever be made the limit of His Essence. The Son, therefore, as being the Counsel and Wisdom of the Father, knows what is fittingly determined by Him, and if He receives it as a commandment, do not marvel. For by human modes of expression He signifies things beyond expression, and things unspeakable by our voices are brought down to the mode of expression usual among us so that we may be enabled to understand them. Accordingly, let us blame not the inconsistency of the matter but the weakness of the words, which cannot reach the full expression and accurate interpretation of the matters as they ought.

For lest any one should say that against the will of the Son the Father is not able to take away His life, and hence introduce discord and variance into the One Godhead of the Father and the Son; by these words which He says: I received commandment, He shows that the Father also agrees and consents to this, and professes that They come forward to it as with one accord, although He is the Will of the Father. And this will be found consistent also with His Incarnation. By saying that He received in the way of a commandment that which seemed right in the eyes of His Father, He being by Nature God does not make Himself inferior to the Father, but observes what befits His participation of man's nature. Again, He puts us in mind that He is Himself the Prophet concerning Whom the Father said: He shall speak according as I shall command Him; speaking of the common Will of both Father and Son as received like a commandment. This He spake to the Jews lest they should think that He said things contrary to the ordinances of the Father. And if the Father named His own Consubstantial Son a Prophet, be not troubled; for when He became Man, then also the name of Prophet was suitable to Him, then also we may say that commandments were given to Him by the Father agreeably to His human nature. But one who receives commandments is not for that reason inferior or unlike in essence or nature to one who gives commandments, inasmuch as men give commandments to men, and angels to angels, and we do not for that reason say that those who are commanded are of different nature or inferior. Therefore the Son is not inferior to the Father, although He became Man, in order that He might become a Pattern of all virtue for us. By this means He also teaches us that we ought to obey our parents in all things, although we are equal to them as regards our nature. And in some places when it is said by the Father: " I will command," the meaning is: "I will deal fitly with," as when He said: And I will command the whole world for their evil deeds, and the ungodly for their sins. Moreover there are times when the Son speaks with helpful condescension, so that we may as far as is possible get an understanding of the ineffable oracles: yet His having said: I received a commandment, does not make One Who is in His Nature God cease to be God. Either therefore say He is God and ascribe to Him all that properly befits the Godhead, or say plainly He is a creature. For the fact of having received a commandment does not strip any one of the qualities which naturally belong to him. But since the Son speaks whatever the Father commands Him, and He says: I and the Father are One, thou art obliged to say, either that the Father commanded the Son to tell the truth, or to tell a lie. For what the Son hath received commandment to speak, He speaketh; for He saith: The Father which sent Me, He hath given Me a commandment, what I should say, and what I should speak. And although He also said: My Father is greater than I, that is nothing to the contrary. For in so far as He is in His Nature God, He is equal to the Father; but in so far as He became Man and humbled Himself, He in accordance with this speaks words which befit His Humanity. Nevertheless, as the name of commandment is something external to the essence of a person, it could not be made an objection to His Essence. For it is not in the Father's giving Him commandment that the Son has His Being, nor could this ever be made the limit of His Essence. The Son, therefore, as being the Counsel and Wisdom of the Father, knows what is fittingly determined by Him; and if He receives it as a commandment, do not marvel. For by human modes of expression He signifies things beyond expression, and things unspeakable by our voices are brought down to the mode of expression usual amongst us, so that we may be enabled to understand them. Accordingly let us blame, not the inconsistency of the matter, but the weakness of the words, which cannot reach to the full expression and accurate interpretation of the matters, as they ought.

A division arose again among the Jews because of these words. Many of them said, "He has a demon and is insane. Why do you listen to him?" Others said, "These are not the words of someone possessed by a demon. Can a demon open the eyes of the blind?"

19, 20, 21 There arose a division again among the Jews because of those words. And many of them said, He hath a devil and is mad: why hear ye Him? Others said, These are not the sayings of one possessed with a devil. Can a devil open the eyes of the blind?

The Savior's words penetrate the hearts of His listeners, and when they find people who are gentle and receptive, they immediately shape and transform them into a good condition. But when they find people who are hard-hearted, they bounce off them or turn away somehow. So someone whose mind is somewhat prepared for sound reasoning will gladly accept these life-giving words, but someone who is not prepared will not. Something like this is what the Jewish people experienced. When they heard the Savior's words, they split into two groups. Those who were more open to reason now began to move toward the first principle of salvation, but the hard-hearted became worse than they were before. The inspired Evangelist seems astonished that the Jewish people were divided over these words. I think it's quite clear that he says in amazement at the stubbornness of those who did not believe: There arose a division because of these words. By saying this, he seems to suggest that these words should have fully convinced the Jews that Jesus was the Christ. The Savior's words were that remarkable. But even when these words were spoken—words that one would fairly expect to trap even the most difficult to convince into belief—a division arose among them. He is greatly amazed, therefore, that they had given themselves over in an unholy way to a shameless disregard of the evidence. I suppose it was right to accuse them in proportion to how reasonable it was to marvel at Our Savior's words. He certainly spoke words befitting God and words that went beyond what any human could say. The magnificence and God-befitting boldness of His superhuman words drove the crowd to reckless foolishness. Since people who were truly demon-possessed usually spoke evil very readily, being easily provoked to rage and beyond all rational thought, and since they thought the Lord was merely a man and did not understand that He was God by nature (physis), for these reasons they said He had a devil, as someone who blasphemed so recklessly. They heard Him say things that only God should say. Looking at Him as someone like us and not yet knowing who He was by nature (physis), they considered Him to be speaking evil when He spoke in any way that befitted God. Therefore, in keeping with His Incarnation and in condescension because of His hearers' weakness, He also often uses our human way of speaking. So the Jewish people were divided: some, understanding nothing at all of the mysteries concerning Him, behave insolently in an unholy way. But others, who are more reasonable in their thinking, do not condemn Him rashly but reflect on His words and carefully examine them, and begin to perceive the sweetness in them. In this way they arrive at a most praiseworthy judgment and do not attribute such sober words, full of the highest wisdom, to the ravings of a demon-possessed person. For it is the habit of demons when they drive people mad to speak nonsense. The Pharisees, therefore, were more like demon-possessed people themselves, calling someone who was free of all disease by this name. They did not notice that they were proclaiming the disease that was in themselves and were doing nothing other than revealing in their foolishness the very evil that possessed them. I think they speak with the highest degree of evil cunning when they say the Lord is demon-possessed. Since He accused them of being wretched and hireling shepherds who abandoned their sheep to the wolf and cared so little for their flock, they were greatly alarmed that perhaps the people, understanding what was said, would now refuse to be shepherded by them any longer and would follow Christ's teaching instead. For this reason, trying to deceive the understanding of the common people, they say: He hath a devil; why hear ye Him? But these words too—the words of those men who spoke with evil cunning—had the opposite result from what they intended. The others, judging from the quality of the words, recognized that the Lord's words were without blame, not the kind that would come from someone demon-possessed. Moreover, someone says, the miracles offer undeniable testimony. Even if you find fault with His words as not being blamelessly spoken, it is impossible for anyone to be demon-possessed and at the same time do works that only God is able to do. Therefore, fair judges recognized Him both from His works and from admiring the words He spoke.

The words of the Saviour go down into the hearts of His hearers, and those whom they find gentle and yielding they immediately mould and transform to a good condition, but those whom they find hard they recoil from or in some manner turn away from. So that he who has his mind somewhat prepared for fair reason will gladly receive the saving words, but he who is not so will not. Something of this sort was what happened to the people of the Jews to experience. For when they had heard the Saviour's words, they are divided into two parties, and those who are more amenable to reason now incline towards the first principle of salvation, but the hard of heart become worse than they were at first. And the inspired Evangelist seems to be struck with astonishment as to how it happened that the people of the Jews were divided on account of these words. For I think it is very evident that from surprise at the hardness of those who did not believe he says: There arose a division because of these words; by means of which, he seems to imply, the Jews ought to have been fully persuaded that Jesus was the Christ. So wonderful were the words of the Saviour. But when even these words were spoken, by which it was fair to expect that even the very hard to catch would be ensnared into conviction, there arose a division among them. He marvels much therefore that they had given themselves over in an unholy manner to a shameless disregard of evidence. For I suppose it was just to accuse them in proportion as it was reasonable to marvel at the words of Our Saviour. He certainly spake God-befitting words and such as went beyond man; and the magnificence and God-befitting boldness of His superhuman words drive the multitude to intemperate folly. And since it was usual for those who were in truth possessed with devils to speak evil very readily, being of course easily provoked to rage and outside the pale of all intelligence, and since they thought that the Lord was a mere man, not understanding that He was in His Nature God; for these reasons they said He had a devil, as one who blasphemed so intemperately. Because they heard Him say such things as it befitted only God to say. Looking upon Him as one like ourselves, and not yet knowing Who He was by Nature, they considered Him to speak evil when He spake in any way that befitted God. Therefore, agreeably to His Incarnation and condescendingly, because of the infirmity of His hearers, He also often employs our manner of speech. The people of the Jews therefore are divided: and some, understanding nothing whatever of the mysteries concerning Him, are insolent in an unholy manner; but others, who are more reasonable in their habit of mind, do not condemn Him rashly, but ruminate on His words, and carefully test them, and begin to perceive the sweetness in them. And in this way they arrive at a most praiseworthy discernment, and do not attribute to the babblings of a demoniac words so sober and full of the highest wisdom. For it is the custom of those [demons] when they are driving men mad, to speak beside the mark. The Pharisees therefore were more like demoniacs, who called by this name One Who was free of all disease; and did not notice that they were proclaiming the disease which was in themselves, and were doing no other than explaining in their folly the very evil that possessed themselves. And for my part I think that they speak with the highest degree of evil craftiness, when they say the Lord is demoniac. For since He charged them with being wretched and hireling shepherds, who abandoned their sheep to the wolf, and cared altogether so little for their flock; being in no small alarm lest perhaps the people, understanding what was said, should now refuse any longer to be shepherded by them, and follow the instruction given by Christ; on this account, trying to cheat the understanding of the common people, they say: He hath a devil; why hear ye Him? But these words too, the words of those men who spake with evil craft, had the opposite result to that which they intended. And the others, judging from the quality of the words, discern that the words of the Lord are without blame, not such as would be those of one possessed with a devil: moreover, the miracles, says one, offer an irresistible testimony. For although you find fault with His words as not blamelessly spoken, yet it is impossible that any one can at the same time be possessed with a devil and do such works as only God is able to do. Therefore, fair judges recognised Him from His works and also from admiration of the words which He spake.

But the Lord was not present at the feasts as one who would share in the feasting, for how could He? He who said: I hate, I reject your feast days. Rather, He came so that He might speak His most profitable words in the presence of many people, showing Himself openly to the Jews and mingling with them without being sought. And we must understand that the feast of the dedication mentioned here signifies either the chief feast called by this name, in memory of when Solomon performed the dedication, or the other one, when Zerubbabel at a later time, together with Jeshua, rebuilt the temple after the return from Babylon. And since it was winter and rainy weather at this time, probably all the people gathered in the porch. Therefore Christ also went there, so that He might make Himself known to all who were willing to see Him and distribute blessings to them. For those who saw Him were prompted to ask something of Him, because at holidays more than at other times people are naturally inclined to eagerly stir up such arguments.

But the Lord was not present at the feasts as one Who would share the feasting, for how could He? He Who said: I hate, I reject your feast days: but in order that He might speak His most profitable words in the presence of many people, showing Himself openly to the Jews, and to mingle Himself with them without being sought. And we must suppose that the feast of the dedication here signifies, either the chief feast [called by this name], in memory of that when Solomon performed the dedication; or [the other], when Zorobabel at a later time, together with Jeshua, rebuilt the temple, after the return from Babylon. And as it was winter and rainy weather at this time, probably all the people flocked to the porch. Therefore Christ also went there, in order that He might make Himself known to all who were willing to see Him, and distribute blessings to them. For those who saw Him were provoked to ask somewhat of Him, because at holidays more than at other times men are naturally given to stir up anxiously such arguments.

The envy that embitters them destroys any sharp perception that might lead to faith, but the greatness of the works He performed compels them to admiration. Nevertheless, they criticize His words and say that the obscurity of His teaching prevented them from understanding what they ought to learn. They therefore ask Him to speak more clearly, although they had often heard Him and had received lengthy instruction on this point. For though He did not say explicitly "I am the Christ," He brought forward in His public teaching many statements using the honorable names that naturally belonged to Him, at one time saying "I am the Light of the world," and at other times "I am the Resurrection and the Life," "I am the Way," "I am the Door," "I am the Good Shepherd." Surely by these names He gives Himself, He signifies that He is the Christ. For Scripture customarily uses such honorable names to describe the Christ, although the Jews demanded that He call Himself plainly by that title. Yet it would perhaps have been pointless and not easily accepted to say in simple words "I am the Christ" unless actions followed as proof, by which it might be reasonably believed that He was the Christ. And it is far better that He should be recognized as the Christ not from the words He said, but from the attributes that naturally belong to Him, and from which the Divine Scriptures concerning Him foretell and declare that He would be clearly known. Since the Jews in their small-mindedness do not understand these things, they say "How long dost Thou hold us in suspense?" For it is typical for those who are contemptuous to speak this way.

The envy which embitters them takes away all keenness to perceive what might lead to faith, but the greatness of the works He performed forces them to admiration. Nevertheless they find fault with His words, and say that the obscurity of His teaching stood in the way of their being able to understand what they ought to learn. They accordingly request Him to speak more clearly, although they had often heard Him and had received a long instruction on this point. For though He did not say distinctly: "I am the Christ," yet He brought forward in His public teaching many statements of the honourable names which naturally belonged to Him, at one time saying: I am the Light of the world; and again at other times: I am the Resurrection and the Life; I am the Way; I am the Door; I am the Good Shepherd. Surely by these names which He gives Himself, He signifies that He is the Christ. For the Scripture is wont by such honourable names to decorate the Christ, although the Jews required Him to call Himself plainly by that title. Yet it would perhaps have been in vain and not very easy of acceptance to say in simple words: "I am the Christ," unless actions followed for proof, by which it might have been reasonably believed that He was the Christ. And it is beyond comparison better that He should be recognised as the Christ, not from the words which He said, but from the attributes which naturally belong to Him, and from which the Divine Scriptures concerning Him foretell and declare that He would be manifestly known. Which things the Jews in their littleness of soul not understanding, they say: How long dost Thou hold us in suspense? For it is usual for those who are contemptuous to speak thus.

Even Christ therefore considered it pointless to repeat the same things to those who had often heard them and had not been convinced by them. For everyone's nature ought to be evaluated from the quality of his works, and we should by no means look only at his words. And He says of Himself that He accomplishes His works in His Father's Name, not enjoying the use of power from above in the manner of an ordinary saint, nor accusing Himself of lacking power, being God of God, Consubstantial with the Father, the Power of the Father; but as attributing to the Divine Glory the Power of His accomplishments, He says that He does His works in His Father's Name. Yet He also gives the honor to the Father, so that He would not give the Jews a reason to attack Him. Moreover He also thought it appropriate not to go beyond the limit of the form of a servant, although He was God and Lord. And by saying that in His Father's Name He did His works, He teaches that the Jews blasphemed when they said that He cast out devils by Beelzebub. And since the Father does the marvelous deeds, not because He is a Father, but because He is in His physis (nature) God; so the Son also, not because He is a Son, but as God of God, is able Himself to do the works of the Father: therefore suitably to His physis He said He did His works in His Father's Name.

Even Christ therefore considered it superfluous to say the same things over again to those who had often heard them and had not been persuaded by them. For every one's nature ought to be estimated from the quality of his works, and we ought by no means to look [solely] at his words. And He says of Himself that He accomplishes His works in His Father's Name, not enjoying the use of power from above in the manner of an ordinary saint, nor accusing Himself of want of power, being God of God, Consubstantial with the Father, the Power of the Father; but as ascribing to the Divine Glory the Power of His performances, He says that He does His works in His Father's Name. Yet He also gives the honour to the Father, lest He might give the Jews a pretext for attacking Him. Moreover He also thought it fitting not to overpass the limit of the form of a servant, although He was God and Lord. And by saying that in His Father's Name He did His works, He teaches that the Jews blasphemed when they said that He cast out devils by Beelzebub. And since the Father does the marvellous deeds, not because He is a Father, but because He is in His Nature God; so the Son also, not because He is a Son, but as God of God, is able Himself to do the works of the Father: wherefore suitably to His Nature He said He did His works in His Father's Name.

But you do not believe Me because you are not of My sheep. As I said to you, My sheep hear My voice, and I know them and they follow Me, and I give them eternal life, and they shall never perish.

26, 27, 28 But ye believe Me not, because ye are not of My sheep. But as I said unto you, My sheep hear My voice, and I know them and they follow Me: and I give unto them eternal life, and they shall never perish.

A willing readiness to obey characterizes the sheep of Christ, just as disobedience marks those who are not His. This is how we understand the word "hear" – it means "obey" what is spoken. Those who hear God in this way are known by Him, and "known" here means "brought into friendly relationship," since no one is completely unknown by God. So when He says "I know Mine," He means "I will receive them and bring them into friendly relationship both mystically and firmly." One might also say that since He became Man, He brought all people into friendly relationship by being of the same race, so that we are all united to Christ in a mystical relationship because He became Man. But those who do not preserve the corresponding image of His holiness are alienated from Him. In the same way, the Jews who were united in family relationship with Abraham the faithful were deprived of that kinship with him because of their unbelief and dissimilarity of character. He says "My sheep follow Me" because those who are obedient and follow in Christ's footsteps by a certain God-given grace – no longer serving the shadows of the Law but the commandments of Christ and paying attention to His words – will through grace rise to His honorable Name and be called sons of God. For when Christ ascends into the heavens, they too will follow Him. He says He gives to those who follow Him, as a recompense and reward, eternal life and exemption from death or corruption and from the torments that will be brought upon transgressors by the Judge. By the fact that He gives life, He shows that He is in His nature Life, and that He furnishes this from Himself and not by receiving it from another. We understand eternal life to mean not only the length of days that all people, both good and bad, will enjoy after the resurrection, but also spending it in bliss.

A willing readiness to obey characterises the sheep of Christ, as disobedience marks those that are not His. For thus we understand the word "hear," as equivalent to "obey," namely, the words that are spoken: and they who thus hear God are known by Him, and "known" signifies "brought into friendly relationship:" for no one is altogether unknown by God. When therefore He saith: I know Mine, He saith this: "I will receive them and bring them into friendly relationship both mystically and firmly. And any one might say that, inasmuch as He has become Man, He brought all men into friendly relationship by being of the same race; so that we are all united to Christ in a mystical relationship, inasmuch as He has become Man: but they are alienated from Him, who do not preserve the correspondent image of His holiness. For in this way also the Jews, who are united in a family relationship with Abraham the faithful, because they were unbelieving, were deprived of that kinship with him on account of the dissimilarity of character. And He saith: And My sheep follow Me; for they who are obedient and follow, by a certain God-given grace, in the footsteps of Christ, no longer serving the shadows of the Law, but the commandments of Christ, and giving heed to His words, through grace shall rise to His honourable Name, and be called sons of God. For when Christ ascends into the heavens, they also shall follow Him. And He says that He gives to those that follow Him as a recompense and reward, eternal life and exemption from death, or corruption, and from the torments that will be brought upon the transgressors by the Judge. And by the fact of His giving life, He shews that He is in His Nature Life, and that He furnishes this from Himself and not as receiving it from another. And we understand by eternal life, not [only] the length of days which all, both good and bad, are going to enjoy after the resurrection, but also the spending it in bliss.

It is also possible to understand "life" as referring to the mystical blessing through which Christ implants His own life in us when the faithful participate in His own Flesh, according to what is written: "He who eats My Flesh and drinks My Blood has eternal life."

It is possible also to understand by "life" the mystical blessing by which Christ implants in us His own life through the participation of His own Flesh by the faithful, according to that which is written: He that eateth My Flesh and drinketh My Blood hath eternal life.

And no one will snatch them out of My hand. My Father, who has given them to Me, is greater than all, and no one is able to snatch them out of My Father's hand. I and My Father are One.

29, 30 And no one shall snatch them out of My hand. My Father, Which hath given them unto Me, is greater than all; and no one is able to snatch them out of My Father's hand. I and My Father are One.

The faithful also have Christ's protection, since the devil cannot snatch them away. Those who have endless enjoyment of good things remain in it, with no one able to snatch them away from their given bliss into punishment or torments. It is impossible for those in Christ's hand to be snatched away to punishment because of Christ's great power. In Divine Scripture, "the hand" signifies "the power," so there is no doubt that Christ's hand is unconquerable and mighty in all things. But when He saw the Jews mocking Him as merely a man, not understanding that He who appeared and could be touched as Man was in His physis (nature) God, He said "No one shall snatch them from My Father's hand"—that is, from Mine—to persuade them that He is the power of the Father. He is saying that He Himself is the all-powerful Right Hand of the Father, since the Father accomplishes all things through Him, just as the things we do are accomplished through our hand. In many places in Scripture, Christ is called the Hand and Right Hand of the Father, which signifies the Power, and God's all-producing energy and might is simply called His hand. Language used about God is always somehow superior to physical representation. The Father is said to give to the Son, not as to one who did not always have creation under His hand, but as to Him who is Life in His physis, bringing us who need life to the Son so that we may be made alive through Him who is Life in His physis and has it of His own. Also, since He has become Man, it is fitting for Him to ask and receive from the Father things which He already possessed as being God in His physis.

The faithful also have the succour of Christ, the devil not being able to snatch them; and they who have an endless enjoyment of good things, remain in it, no one henceforth snatching them away from the bliss that is given to them into punishment or torments. For it is not possible that they who are in Christ's hand should be snatched away to be punished, because of Christ's great might; for "the hand," in the Divine Scripture, signifies "the power:" it cannot be doubted therefore that the hand of Christ is unconquerable and mighty to all things. But when He saw the Jews mocking at Him as being a mere man, not understanding that He Who to sight and touch was Man was in His Nature God, to persuade them that He is the power of the Father, He saith: No one shall snatch them from My Father's hand, that is, from Mine. For He says that Himself is the all-powerful Right Hand of the Father, forasmuch as by Him the Father effecteth all things, even as by our hand the things are effected which we do. For in many places of the Scripture, Christ is named the Hand and Right Hand of the Father, which signifies the Power; and the all-producing energy and might of God is named simply His hand. For in some way the language used concerning God is always superior to bodily representation. And the Father is said to give to the Son, not as to one who had not alway creation under His hand, but as to Him Who is in His Nature Life; bringing us who are in need of life to the Son, that we may be made alive through Him Who is in His Nature Life, and has it of His own. But also, inasmuch as He has become Man, it is suitable for Him to ask and to receive from the Father things which He already had as being in His Nature God.

Christ, having acknowledged what belonged to His humanity, returns to His God-befitting dignity, taking pleasure in the advantages of His Nature for the benefit of the faithful and for the sake of sound faith, which means never suspecting that the Son is inferior to the Father. In this way He is shown to be the undamaged Image of the Father, preserving in Himself completely and soundly the very impress of the Father. And we say the Son and the Father are One, not blending their distinct identities by using that number, as some do who say that the Father and the Son are the same person, but believing the Father by Himself and the Son by Himself each personally subsist. We understand the two as united in one sameness of ousia, also knowing them to possess one might, so that it appears without variation now in One and now in the Other.

For Christ, having admitted what pertained to His humanity, recurs to His God-befitting dignity, taking pleasure in the advantages of His Nature for the profit of the faithful and for the sake of sound faith, which is, never at all to suspect that the Son is inferior to the Father. For thus He is shewn to be the undamaged Image of the Father, preserving in Himself whole and sound the Very Impress of the Father. And we say the Son and the Father are One, not blending their Individualities by the use of that number, as do some who say that the Father and the Son are the same [Person], but believing the Father by Himself and the Son by Himself to personally subsist; and collecting the two into One Sameness of Essence, also knowing them to possess one might, so that it is seen without variation now in One and now in the Other.

I and the Father are One. By the word "One" He signifies the Sameness of their Essence, and by the word "are" He separates into two what is understood, and then binds them back together into One Godhead.

I and the Father are One. By the word " One" He signifies the Sameness of their Essence: and by the word "are" He severs into two that which is understood, and again binds them up into One Godhead.

We must also understand this in opposition to the Arians: when He says "I and the Father are One," He is signifying not merely the proof of agreement in will, but the Oneness of their Essence. The Jews clearly understood that in saying this, He was declaring Himself to be God and equal to the Father, and Christ did not deny that He had said this in the way they understood it.

But this also we must understand, in opposition to the Arians, that in His saying: I and the Father are One, there is signified, not the proof of sameness of will, but the Oneness of their Essence. For indeed the Jews understood that in saying this, He said that Himself was God and equal to the Father; and Christ did not deny that He had said this as they understood it.

They did not restrain themselves from attacking Him when He said that He Himself was One with the Father, but rushed to kill Him, even though each of the works He performed proclaimed that He was by His physis God. And not only on this occasion, but on other occasions too when they took up stones to kill Him, they stood motionless through the power of Christ, so that it became clear from this as well that He would not suffer unless He was willing. Moreover, in His gentleness Christ checked their unreasonable impulse, saying not "For which of the words that I said are you angry?" but "For which of the works that I did?" For if I had not done, He says, many God-befitting works which show that I am by My physis God, you might be reasonably angry with Me now, hearing Me say that I and the Father are One. But I would not have said this if I had not shown it by all the things I did. And He speaks of the works as from the Father, not from Himself, showing this modesty for our benefit, so that we may not boast when we receive anything from God. And He says the works were shown from the Father, not to indicate that the power displayed in them was other than His own, but to teach that they were the works of the whole Godhead. And we understand one Godhead in Father and Son and Holy Spirit. For whatever the Father does, this is accomplished by the Son in the Spirit; and again, what the Son does, this the Father is said to do in the Spirit. Therefore Christ also says: I do nothing of Myself, but the Father abiding in Me, He does the works.

For not refraining themselves from Him, when He said that Himself was One with the Father, they rush to kill Him; although each of the works wrought by Him proclaimed that He was in His Nature God. And not only now, but on other occasions also when they took up stones to kill Him, they stood motionless through the power of Christ; so that it became evident from this also, that He would not suffer except He was willing. Moreover in His gentleness Christ checked their unreasonable impulse, saying not: "For which of the words that I said, are ye angry?" but: " For which of the works that I did?" For if I had not done, He says, many God-befitting works which shew that I am in My Nature God, ye might be reasonably angry with Me now, hearing Me say that I and the Father are One. But I should not have said this, had I not shewn it by all things that I did. And He speaks of the works as from the Father, not from Himself, shewing this modesty for our profit, so that we may not boast when we receive anything from God. And He says the works were shown from the Father, not to indicate that the power exhibited in them was other than His own, but to teach that they were the works of the whole Godhead. And we understand One Godhead in Father and Son and Holy Spirit. For whatsoever the Father does, this is accomplished by the Son in the Spirit; and again, what the Son does, this the Father is said to do in the Spirit. Wherefore also Christ saith: I do nothing of Myself, but the Father abiding in Me, He doeth the works.

Having zeal for God but not according to knowledge, they became angry when they heard Christ saying: I and the Father are One. For what prevented Him from being One with the Father, if they believed that He was God by physis? Therefore they tried to stone Him, and defending themselves by giving the reason why they did so, they said: "We stone You, not because of the good works which You did, but because You blaspheme." They were the blasphemers instead, because they wanted to stone One Who was truly God, not knowing that Jesus was destined to come not in the undisguised Godhead, but Incarnate from the Seed of David; and so they called His true confession blasphemy.

Having a zeal for God, but not according to knowledge, they became angry when they heard Christ saying: I and the Father are One. For what was the impediment to His being One with the Father, if they believed that He was God by Nature? Wherefore also they attempt to stone Him, and in self-defence giving the reason why they did so, they say: " We stone Thee, not on account of the good works which Thou didst, but because Thou blasphemest." They were the blasphemers, on the contrary, because they wished to stone One Who was truly God, not knowing that Jesus was destined to come, not in the undisguised Godhead, but Incarnate of the Seed of David; [and thus] they speak of His true confession as blasphemy.

Since the Father called certain men gods, and necessarily this honorable name was something external, added to them from outside, because the One Who is God by physis is One only—lest Jesus also should be thought to be one of that class, clothed in the glory of the Godhead not as essentially His own but rather as something external added to Himself in the same way as was the case with those others—He necessarily distinguishes Himself clearly from them. For He shows that He differed so far from their poverty that when He was in them, then only and on that very account they were called gods, because He is the Word of God the Father. And if the Word, being in them, was in some cases sufficient to make those who were really only men shine with the honor of the Godhead, how could He be anything else than God by physis, Who freely bestowed even upon those others His splendor in this way?

Since therefore the Father called certain men gods, and of necessity the honourable name was something external, super-added to them, for He Who is God by Nature is One only; lest Jesus also should be deemed to be one of that class—-clothed in the glory of the Godhead, not as essentially His own, but rather as something external, super-added to Himself, in the same way as was the case with those others—-He as a matter of necessity clearly distinguishes Himself from them. For He shews that He differed so far from their poverty, that when He was in them, [then only, and] on that very account they were called gods: because He is the Word of God the Father. And if the Word, being in them, was in any cases sufficient to make those who were really [only] men shine with the honour of the Godhead; how could He be anything else than God by Nature, Who bestowed freely even upon those others His splendour in this way?

Now convicting the Jews that they were not stoning Him because He said "I and the Father are One," but without reason, He says: "If, because I said I was God, I seem to blaspheme, why, when the Father said by the Law to certain men 'You are gods,' did you not judge that to be blasphemy?" And He says this not to instigate them to say anything against the Father, but to convict them of being ignorant of the Law and the inspired Scriptures. And seeing that the difference between those who were called gods and Him Who is God in His physis is great, through the words He uses He teaches us the distinction. For if the men to whom the Word of God came were called gods and were illumined with the honor of the Godhead by admitting and receiving the Word of God into their soul, how could He through Whom they became gods be other than God in His physis? For the Word was God, according to the language of John, Who also bestowed this illumination on the others. For if the Word of God through the Holy Spirit leads up to superhuman grace and adorns with a divine honor those in whom He may be, "Why," He says, "do you say that I blaspheme when I call Myself Son of God and God? Although by the works I have done from Him I am borne witness to as God in My physis." For having sanctified Me He sent Me into the world to be the Savior of the world, and it is the attribute only of One Who is God in His physis to be able to save men from the devil and from sin and from corruption.

Now convicting the Jews, that not because He said: I and the Father are One, they were stoning Him, but without reason; He says: "If, because I said I was God, 1 seem to blaspheme; why, when the Father said by the Law to certain men: Ye are gods, did ye not judge that to be blasphemy?" And this He says, not as instigating them to say anything against the Father, but to convict them of being ignorant of the Law and the inspired Scriptures. And seeing that the difference between those who were called gods and Him Who is in His Nature God is great, through the words which He uses, He teaches us the distinction; for if the men unto whom the Word of God came were called gods, and were illumined with the honour of the Godhead, by admitting and receiving the Word of God into their soul, how could He through Whom they became gods, be other than in His Nature God? For the Word was God, according to the language of John, Who also bestowed this illumination on the others. For if the Word of God through the Holy Spirit leads up to superhuman grace, and adorns with a Divine honour those in whom He may be, Why, saith He, say ye that I blaspheme when I call Myself Son of God and God? Although by the works I have done from Him I am borne witness to as in My Nature God. For having sanctified Me He sent Me into the world to be the Saviour of the world; and it is the attribute only of One in His Nature God, to be able to save men from the devil and from sin and from corruption.

But perhaps when the Divine Scripture says that the Son was sent from the Father, the heretic immediately sees this expression as support for his own error, and will likely say: "You who refuse to speak of the Son as inferior to the Father, don't you see that He was sent from Him, as from a superior and greater one?" What then shall we say? Certainly, that the mention of His being sent is particularly appropriate to the measure of His self-humiliation; for you hear that Paul, connecting both ideas, says that the Son was sent from the Father when He was also made of a woman and under the Law as a Man among us, although being Lawgiver and Lord. And if the Son is understood as made in the form of a servant, then said to be sent from the Father, He suffers no damage whatever regarding His being also Consubstantial with Him and equal in glory and in no respect at all falling short. For the expressions we use among ourselves, if they are applied to God, do not allow for being accurately tested; and I say that we ought not to understand them just exactly as they are usually understood among ourselves, but in a way suitable to the Divine and Supreme Nature itself. For what else could happen, unless the human tongue possessed words adequate to fully express the Divine glory? Accordingly it is absurd that the preeminence of the glory which is highest of all should suffer injury through the weakness of the human tongue and its poverty of expression. Remember what Solomon says: The glory of the Lord makes language obscure. For when we labor in vain trying to express accurately the glory of the Lord, we are like those who wish to measure the heavens by a span. Therefore when anything is said concerning God in words generally applied to men, it must be understood in a manner befitting God. Otherwise what will you do when you hear David singing in his psalm: O You who sit upon the Cherubim, show Yourself; stir up Your strength and come to save us? For how does the Incorporeal sit? And where does he call upon the God of the universe to come to for us, the God who says by the Prophets: Do I not fill heaven and earth, says the Lord? Where therefore should He come to for us, when He fills all things? Again, it is written that some were building a tower to reach unto heaven, and the Lord came down to see the city and the tower; and the Lord said, Come and let Us go down and there confound their tongues. Where did the Lord go down? Or in what manner does the Holy Trinity urge Itself on to the descent? And how, tell me, did the Savior Himself also promise to send to us the Paraclete from heaven? For where or from where is That which fills all things sent? For the Spirit of the Lord fills the world, as it is written.

But perhaps when the Divine Scripture saith that the Son was sent from the Father, the heretic straightway deems the expression a support to his own error, and will say in all probability: "Ye who refuse to speak of the Son as inferior to the Father, do ye not see that He was sent from Him, as from a superior and a greater one?" What then shall we say? Surely, that the mention of His being sent is particularly suitable to the measure of His self-humiliation; for thou nearest that Paul, uniting Both, then says that the Son was sent from the Father, when He was also made of a woman and under the Law as a Man amongst us, although being "Lawgiver and Lord. And if the Son be understood as made in the form of a servant, then said to be sent from the Father, He suffers no damage whatever, with regard to His being also Consubstantial with Him and Coequal in glory and in no respect at all falling short. For the expressions used among ourselves, if they are applied to God, do not admit of being accurately tested; and I say that we ought not to understand them just exactly as they are usually understood among ourselves, but as far as may be suitable to the Divine and Supreme Nature itself. For what [else could happen], unless the tongue of man possessed words competent to suffice for setting forth the Divine glory? Accordingly it is absurd that the preeminence of the glory which is highest of all should suffer injury through the weakness of the human tongue and its poverty of expression. Remember that which Solomon says: The glory of the Lord maketh language obscure. For when we waste our labour in trying to express accurately the glory of the Lord, we are like to those who wish to measure the heavens by a span. Therefore when anything is said concerning God in words generally applied to men, it must be understood in a manner befitting God. Else what wilt thou do when thou hearest David singing in his psalm: O Thou that sittest upon the Cherubim, shew Thyself; stir up Thy strength and come to save us? For how does the Incorporeal sit? And where does He call upon the God of the universe to come to for us, the God Who saith by the Prophets: Do not I fill heaven and earth, saith the Lord? Where therefore should He come to for us, when He filleth all things? Again, it is written that some were building a tower to reach unto heaven, and the Lord came down to see the city and the tower; and the Lord said, Gome and let Us go down and there confound their tongues. Where did the Lord go down? Or in what manner doth the Holy Trinity urge Itself on to the descent? And how, tell me, did the Saviour Himself also promise to send to us the Paraclete from heaven? For where or whence is That Which filleth all things sent? For the Spirit of the Lord filleth the world, as it is written.

Therefore, when expressions normally used about ourselves are spoken about God, they signify things above us. Do you want to understand some of these things that are so hard to grasp? Your mind proves too weak to comprehend them, and do you recognize that this is so? Do not become angry, O man, but confess the weakness of your nature, and remember the one who said: "Do not seek out things that are beyond your strength." When you direct your physical eye to the sun, you immediately turn it away again, overcome by the sudden rush of light. Know, therefore, that the Divine Nature also dwells in unapproachable light—unapproachable, that is, by the minds of those who peer too intently into it. So when things about God are expressed in language normally used about human beings, we should not think of anything degrading, but remember that the richness of the Divine Glory is being reflected in the poverty of human speech. For what if the Son is sent from the Father? Does He then become inferior on this account? But when light is sent forth from the body of the sun, is that light of a different nature from the sun and inferior to it? Is it not foolish even to consider such a thing for a moment? Therefore the Son, being the Light of the Father, is sent to us, as we might say, from a Sun that sends out Its Beam—which indeed David also prays might happen, saying: "O send out Your Light and Your Truth." And if it is a glory to the Father to have the Light, how can you call that in which He is glorified inferior to Him? And the Son Himself also says about Himself: "Whom the Father sanctified and sent." Now the word "sanctified" is used in Scripture in many ways. For it is said that anything dedicated to God is sanctified. For instance, He said to Moses: "Sanctify to Me all the firstborn." And again, something is sanctified when it is prepared by God for carrying out any of His purposes, for He speaks this way about Cyrus and the Medes when He determined that they should make war against the city of the Babylonians: "The mighty ones have come to fulfill My anger, both joyful and proud; they have been sanctified, and I lead them." And again, something is sanctified when it is made to participate in the Holy Spirit. Therefore the Son says that He Himself is sanctified by the Father, as having been prepared by Him for the restoration of the life of the world and for the destruction of those who oppose Him; or further still, in that He was sent to be slain for the salvation of the world—for indeed things are called holy when they are set apart as an offering to God. And we say that He was sanctified, even as people like ourselves are, when He became flesh, for His Flesh was sanctified, although it was not by nature holy, by being received into union with the Word; and because this has happened, He is sanctified by the Father, for the Godhead of Father and Son and Holy Spirit is One.

Therefore the expressions ordinarily used of ourselves signify things above us, if they are spoken concerning God. Dost thou wish to understand any of those things so difficult of comprehension? Then thy mind proves too weak to grasp them, and dost thou perceive that it is so? Be not provoked to anger, O man, but confess the weakness of thy nature, and remember him that said: Seek not out the things that are above thy strength. When thou di-rectest thy bodily eye to the orb of the sun, immediately thou turnest it away again, overcome by the sudden influx of the light. Know therefore that the Divine Nature also dwells in unapproachable light; unapproachable, that is, by the understandings of those who over-busily look into it. Therefore also when things concerning God are expressed in language ordinarily used of men, we ought not to think of anything base, but to remember that the wealth of the Divine Glory is being mirrored in the poverty of human expression. For what if the Son is sent from the Father? Shall He then on this account be inferior? But when from the solar body its light is sent forth, is that of a different nature from it and inferior to it? Is it not foolish merely to suppose such a thing for a moment? Therefore the Son, being the Light of the Father, is sent to us, as we may say, from a Sun that darteth forth Its Beam; which indeed David also entreats may take place, saying: O send out Thy Light and Thy Truth. And if it is a glory to the Father to have the Light, how dost thou call that in which He is glorified inferior to Him? And the Son Himself also says concerning Himself: Whom the Father sanctified and sent. Now the word " sanctified" is used in the Scripture in many senses. For it is said that anything dedicated to God is sanctified. For instance He said unto Moses: Sanctify unto Me all the firstborn. And again, that is sanctified which is prepared by God for the execution of any of His designs, for He speaks thus concerning Cyrus and the Medes, when He determined that they should make war against the city of the Babylonians; The mighty ones are come to fulfil Mine anger, being both joyous and proud; they have been sanctified, and I lead them. And again, that is sanctified which is made to participate of the Holy Spirit. Therefore the Son saith that Himself is sanctified by the Father, as having been prepared by Him for the restitution of the life of the world, and for the destruction of those who oppose Him; or still further, in so far as He was sent to be slain for the salvation of the world; for indeed those things are called holy which are set apart as an offering to God. And we say that He was sanctified, even as men like ourselves are, when He became flesh: for His Flesh was sanctified, although it was not in its nature holy, by being received into union with the Word; and because this is come to pass, He is sanctified by the Father; for the Godhead of Father and Son and Holy Spirit is One.

If I do not do the works of My Father, do not believe Me. But if I do them, even though you do not believe Me, believe the works, so that you may know and believe that the Father is in Me and I am in Him.

37, 38 If I do not the works of My Father, believe Me not. But if I do, though ye believe not Me, believe My works: that ye may know and believe that the Father is in Me and I in Him.

What He says is this. Though it is easy for anyone to call God Father, demonstrating this fact by works is hard and impossible for a creature. However, He says, by works of a God-befitting character, I am seen to be equal to God the Father, and there is no defense for your unbelief since you have learned that I am equal to the Father by the evidence of the God-befitting works which I do, although as regards the flesh I seemed to be one among you like an ordinary man. Therefore it is possible to perceive that I am in the Father and the Father in Me. For the sameness of their ousia makes the Father to be and to be seen in the Son, and the Son in the Father. For truly even among ourselves the ousia of our father is recognized in the one who is begotten of him, and in the parent again that of the child. For the delineation of their nature is one in them all, and they all are by nature one. But when we distinguish ourselves by our bodies, the many are no longer one—a distinction which cannot be mentioned concerning One who is God by nature, for whatever is divine is incorporeal, although we conceive of the Holy Trinity as in distinct hypostases. For the Father is the Father and not the Son; the Son again is the Son and not the Father; and the Holy Spirit is distinctly the Spirit, although they are not at variance through their fellowship and unity one with another.

What He says is this. Though it is easy for any one to call God Father, yet to demonstrate the fact by works is hard and impossible to a creature. By works however of a God-befitting character, He says, I am seen to be equal to God the Father: and there is no defence for your unbelief since you have learnt that I am equal to the Father by the evidence of the God-befitting works which I do, although as regards the flesh I seemed to be one among you like an ordinary man. Hence it is possible to perceive that I am in the Father and the Father in Me. For the sameness of their Essence makes the Father to be and to be seen in the Son, and the Son in the Father. For truly even among ourselves the essence of our father is recognised in him that is begotten of him, and in the parent again that of the child. For the delineation of their nature is one in them all, and they all are by nature one. But when we distinguish ourselves by our bodies, the many are no longer one; a distinction which cannot be mentioned concerning One Who is God by Nature, for whatever is Divine is incorporeal, although we conceive of the Holy Trinity as in distinct Subsistences. For the Father is the Father and not the Son; the Son again is the Son and not the Father; and the Holy Spirit is peculiarly the Spirit: although They are not at variance, through Their fellowship and unity One with Another.

The Holy Trinity is known in the Father, in the Son, and in the Holy Spirit. But when we refer to each one of these who have been listed, we are not indicating a part of the Trinity, but the whole of it. This is because God is truly undivided and simple, even though He exists in these distinct hypostases.

The Holy Trinity is known in the Father and in the Son and in the Holy Spirit. But the designation of each one of These Who have been enumerated denotes not a part of the Trinity, but the Whole of It; since in truth God is undivided and simple, although distributed in These Subsistences.

Therefore, since there is only one Godhead in Father and Son and Holy Spirit, we say that the Father is seen in the Son, and the Son in the Father. And we must also understand this other point: it is not simply willing the same things as the Father, nor merely possessing one will with Him, that causes the Son to say "I am in the Father, and the Father in Me" and "I and the Father are One." Rather, because He is the genuine Offspring of the ousia of the Father, He reveals the Father in Himself, and He Himself is also revealed in the Father. For He says that He wills and speaks and accomplishes the same things as the Father, and easily performs what He wishes, just as the Father does, so that He may be acknowledged in all respects as Consubstantial with Him and a true Fruit of His ousia—and not merely as having a relative unity with Him only in similarity of will and the laws of love, which kind of unity we say also belongs to His creatures.

Therefore, as there is but One Godhead in Father and Son and Holy Spirit, we say that the Father is seen in the Son, and the Son in the Father. And it is necessary to know this other point also, that it is not the wishing the same things as the Father, nor the possessing one will with Him, that makes the Son say: I am in the Father, and the Father in Me, and: I and the Father are One; but because, being the genuine Offspring of the Essence of the Father, He shews forth the Father in Himself, and Himself also is shewn forth in the Father. For He says that He wills and speaks and effects the same things as the Father, and easily performs what He wishes, even as the Father doth, in order that He may be acknowledged in all respects Consubstantial with Him, and a true Fruit of His Essence; and not merely as having a relative unity with Him, only in similarity of will and the laws of love; which unity we say belongs also to His creatures.

And He went away again beyond the Jordan to the place where John had been baptizing, and He stayed there. Many people came to Him, and they said, "John did not perform any sign, but everything John said about this Man was true." And many believed in Him there.

40, 41, 42 And He went away again beyond Jordan into the place where John was baptizing; and there He abode. And many came unto Him; and they said, John indeed did no sign: but all things whatsoever John spake of this Man were true. And many believed on Him there.

Leaving Jerusalem, the Savior seeks refuge in a place with springs of water, in order to symbolize in a hidden way how He would leave Judea and go over to the Church of the Gentiles, which possesses the fountains of Baptism. There, many also approach Him by crossing through the Jordan, for this is what is signified by Christ taking up His dwelling beyond the Jordan. So they, having crossed the Jordan through Holy Baptism, are brought to God. For truly He went across from the synagogue of the Jews to the Gentiles, and then many came to Him and believed the words the saints had spoken about Him. And they believe in Him there, where the springs of water are, where we are taught the mystery of Christ. For Christ was not in the streams before the Jordan, but somewhere beyond it, and He came and stayed, remaining constantly in the Church of the Gentiles. And we honor John, not because he performed any God-befitting work, but because he bore true witness concerning Christ. For Christ was more wonderful not only than John, but than every saint, since while they were Prophets, He was the wonder-working God. And we must notice that the words of John and of the other Prophets are a way to lead us to believe in Christ.

Leaving Jerusalem, the Saviour seeks a refuge in a place possessing springs of water, that He might signify obscurely as in a type how He would leave Judasa and go over to the Church of the Gentiles which possesses the fountains of Baptism: there also many approach unto Him. crossing through the Jordan; for this is signified by Christ taking up His abode beyond Jordan. They therefore having crossed the Jordan by Holy Baptism, are brought unto God: for truly He went across from the synagogue of the Jews unto the Gentiles: and then many came unto Him and believed the words spoken by the saints concerning Him. And they believe on Him there, where the springs of water are, where we are taught the mystery of Christ. For Christ was not in the streams before the Jordan, but somewhere beyond; and He came and abode, continuing constantly in the Church of the Gentiles. And we honour John, not as having performed any God-befitting work, but as having borne true witness concerning Christ. For Christ was more wonderful, not only than John, but than every saint; for whereas they were Prophets, He was the wonder-working God. And we must notice that the words of John and of the other Prophets are a way [to lead us] to believe Christ.

Chapter 11, verses 1-2. A certain man named Lazarus was sick. He was from Bethany, the village of Mary and her sister Martha. This was the same Mary who anointed the Lord with ointment and wiped His feet with her hair. It was her brother Lazarus who was sick.

Chap. xi. 1, 2. Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha. And it was that Mary which anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick.

The Evangelist mentions the women's names deliberately, showing that they were known for their piety. This is why the Lord loved them. Out of the many things Mary had probably done for the Lord, he mentions the ointment—not randomly, but to show that Mary had such a deep desire for Christ that she wiped His feet with her own hair, seeking to hold on more fully to the spiritual blessing that comes from His holy Flesh. Indeed, she appears to have often sat close to Christ with intense devotion, without being distracted or interrupted, and to have been drawn into a close friendship with Him.

With a purpose does the Evangelist make mention of the names of the women, showing that they were distinguished for their piety. Wherefore also the Lord loved them. And of the many things which probably had been done for the Lord by Mary, he mentions the ointment, not at haphazard, but to shew that Mary had such thirst after Christ that she wiped His feet with her own hair, seeking to fasten to herself more really the spiritual blessing which comes from His holy Flesh; for indeed she appears often with much warmth of attachment to have sat close to Christ without being distracted by interruption, and to have been drawn into friendly relationship with Him.

The women send word to the Lord, always wanting to have Him near them, but on this occasion they send under a reasonable pretext because of the one who was sick. They believed that if Christ would only appear, the sufferer would be freed from his disease. They gently remind Him of the love He had for the sick man, drawing Him there especially by this means, for they knew He cared for this man. He was able, even while absent, to heal him, since He is God and cares for all things. Nevertheless, they thought that if He were present, He would reach out His hand and raise him up. Even they did not yet possess perfect faith, so they are troubled, it seems likely, with the thought that Lazarus would not have been ill at all if Christ had not neglected him. They say: since those who are beloved by God possess all good things, why is the one You love sick? Or perhaps they even say: the sickness is very bold because it dared to attack someone beloved by God. It may also be that they seem to say something like this: since You love and heal even Your enemies, You ought all the more to give such benefits to those who love You, for You are able to do all things by Your will alone. Therefore their words are full of faith and show their close relationship to Christ.

The women send to the Lord, ever wishing to have Him near them, but on this occasion sending under a fair pretext on account of him who was sick. For they believed that if Christ would only appear the sufferer would be set free from his disease. And they gently remind Him of the love which He had for the sick man, drawing Him thither especially by this means; for they knew that He took thought for this man. And He was able, even though absent, to heal him, as being God and tending all things; nevertheless, they thought that if He were present, He would put forth His hand and awaken him. Not even they possessed as yet the perfection of faith, wherefore also they are troubled, as it seems probable, with the thought that Lazarus would not have been ill at all, had not Christ neglected him: for, say they, since such as are beloved by God possess all good things, why is he whom Thou lovest, sick? Or perhaps they even say: Great is the audacity of the sickness, because it dared to attack such as are beloved by God. And it may be too that they seem to say something of this sort. Since Thou lovest and healest even Thine enemies, much rather oughtest Thou to confer such benefits on them that love Thee. For Thou art able to do all things by merely Thy Will. Therefore their language is full of faith and proves their close relationship to Christ.

The Lord says this now, not so that the men may leave and tell it to Lazarus's sisters, but as God foretelling what would happen, because He saw that the outcome of the matter would be for the glory of God. This does not mean that the sickness came upon the man so that He should be glorified—for it would be foolish to say that—but since it had come, He also saw that it would result in a wonderful outcome. And He declares that He Himself is in His physis God, because what is done is done for His glory. For after saying that the sickness was for the glory of God, He added: "That the Son of God may be glorified thereby," speaking about Himself.

The Lord now says this, not that the men may go away and report it to the sisters of Lazarus, but as God foretelling what should come to pass, because He saw that the conclusion of the affair would be for the glory of God; not that the sickness came upon the man for this reason, that He should be glorified; for it would be silly to say this; but since it had come, He also saw that it would result in a wonderful end. And He says that Himself is in His Nature God, for that which is done, is done for His glory. For after saying that the sickness was for the glory of God, He added: That the Son of God may be glorified thereby, speaking concerning Himself.

If Jesus Himself said that the sickness of Lazarus was not unto death, and yet his death still happened, there is nothing surprising about this. For looking ahead to the final outcome of the matter and knowing that He was going to raise him up after a short time, we do not focus on anything that happened in between, but only on how the end would turn out. For the Lord determined to demonstrate the weakness of death and to show that everything that happened was for the glory of God, that is, of Himself.

And if He Himself said that the sickness of Lazarus was not unto death, and yet his death took place, there is nothing to marvel at. For looking on to the final result of the affair, and seeing that He was going to raise him up after a little time, we do not consider anything that took place in the interval, but only how the end would result. For the Lord determined to set forth the weakness of death, and to shew forth all that happened as for the glory of God, that is, of Himself.

He delayed His arrival so that He would not heal Lazarus while he was sick, but instead raise him when he was dead. This is a work of greater power, so that He would be glorified even more.

And He deferred His arrival in order that He might not heal him while sick, but raise him when dead; which is a work of greater power, so that He would be more greatly glorified.

And after this He says to His disciples, "Let us go into Judea again." His disciples say to Him, "Rabbi, the Jews were just now seeking to stone You; and are You going there again?"

7, 8 And after this He saith to His disciples, Let us go into Judaea again, His disciples say unto Him. Rabbi, the Jews were but now seeking to stone Thee; and goest Thou thither again?

When the Lord said, "Let us go into Judaea again," He seems almost to be declaring, "Even though the people there are unworthy of kindness, now that an opportunity has come to bring them some benefit, let us return to them." But the disciples, in their love for Him, think it is right to try to stop Him, and as human beings they assume He would be unwilling to put Himself in danger by going among the Jews. This is why they remind Him of the Jews' hostility toward Him, practically saying, "Why would You go again among these unbelieving and ungrateful people who are not moved either by Your words or even by Your works, who still intend to murder You, and who are burning with furious anger?" Either they are saying this, or their words mean that He is leading them into obvious danger. Nevertheless, they obey their Teacher as One who knows what is best.

Now when the Lord said: Let us go into Judaea again, He seems almost to declare "Even though the people there are unworthy of kindness, yet now that an opportunity presents itself of conveying them some advantage, let us go back to them;" but the disciples in their love for Him think it right to try to hinder Him, and moreover as men they suppose that He would be unwilling to put Himself in peril by going amongst the Jews. Wherefore also they remind Him of the madness of the Jews against Him, all but saying: "Why again dost Thou seek to be amidst the unbelieving and ungrateful people who are not softened either by Thy words or even by Thy works? who even yet are of murderous intent against Thee, and who are boiling with passionate rage?" Either then they say this, or their language signifies that He is leading them into evident danger. Nevertheless, they are obedient to their Teacher, as to One Who knows what is best.

Jesus answered, "Aren't there twelve hours in the day? So if someone walks during the day, he doesn't stumble because he can see the light of this world. But if someone walks at night, he stumbles because the light is not in him."

9, 10 Jesus answered, Are there not twelve hours in the day? If therefore a man walk in the day, he stumbleth not, because he may see the light of this world. But if a man walk in the night, he stumbleth, because the light is not in him.

Perhaps He compares the constantly moving course of the day to the easily swayed and novelty-loving mind of people, which is not fixed in one opinion but wavers from one way of thinking to another, just as the day changes from one hour to another. And in this way you will also understand the words: Are there not twelve hours in the day? That is, "I," He says, "am the Day and the Light. Therefore, just as it is impossible for the light of the day to fail without having completed its appointed time, so it is impossible that the illumination which comes from Me should be hidden from the Jews without having fully reached its proper measure of philanthropy." And He speaks of the time of His presence as "day," and of the time before it as "night," just as the Lord also says: We must work the works of Him that sent us, while it is day. This, therefore, is what He is saying here: "It is not yet time for Me to separate Myself from the Jews, even though they are unholy, but I must do all things that relate to their healing. For they must not now be punished by having the Divine grace (like the light of the sun) withdrawn from them. But just as the light of the day does not fail until the twelve hours have been completed, so the illumination that comes from Me is not hidden before the proper time; but until I am crucified I remain among the Jews, sending out to them like light the understanding of the knowledge of God. For since the Jews are in the darkness of unbelief, and so stumble at Me as at a stone, I must go back to them and enlighten them, so that they may stop their madness in fighting against God."

Perhaps He compares to the ever-moving course of the day, the easily-swayed and novelty-loving mind of men, which is not established in one opinion, but vacillates from one way of thinking to another, just as the day changes from one hour to another. And thus also thou wilt understand the words: Are there not twelve hours in the day? That is, "I," says He, "am the Day and the Light. Therefore, just as it is not possible for the light of the day to fail, without having completed its appointed time; so it is not among possibilities that the illumination which proceeds from Me should be shrouded from the Jews, without having fully reached its fitting measure of philanthropy." And He speaks of the time of His presence as "day," and of that before it as "night;" as also when the Lord says: We must work the works of Him that sent us, while it is day. This therefore is what He here says: "It is not now a time for Me to separate Myself from the Jews, even though they be unholy, but I must do all things that pertain to their healing. For they must not now be punished, by having the Divine grace (like the light of the sun) withdrawn from them. But just as the light of the day does not fail until the twelve hours have been completed, so the illumination that proceeds from Me is not shrouded before the proper time; but until I am crucified I remain among the Jews, sending forth unto them like light the understanding of the knowledge of God. For since the Jews are in the darkness of unbelief, and so stumble at Me as at a stone, I must go back to them and enlighten them, that they may desist from their madness in fighting against God."

"A worthy cause draws Me towards Jerusalem," for this is what is meant by the words: Our friend is fallen asleep. "And if we neglect it, we will get a reputation for lacking compassion. Therefore we must avoid the disgrace of such behavior and run to help our friend, despising the plots of the Jews." And showing His own God-befitting power, He calls the departure of the human soul from the body by the name of sleep, and very rightly. For He does not think it proper to call it death, since He created man for immortality, as it is written, and made the generations of the world to be healthful. Moreover, this language is also true because the temporary death of our body is in God's sight really a sleep and nothing different, brought to an end by a mere single sign from the one who is by nature Life, namely Christ. And notice that He did not say "Lazarus is dead and I go to raise him to life," but says "He is fallen asleep," avoiding boastfulness for our instruction and benefit. For without some such good reason He would not have spoken in words so obscure in their hidden meaning that not even the disciples themselves understood what was said. For He did not say "I go to quicken him into life" or "to raise him up from the dead," but "that I may awake him out of sleep," which was at the time insufficient to suggest His real meaning.

"A worthy cause draws Me towards Jerusalem;" for so much is signified by the words: Our friend is fallen asleep; "and if we should let it pass neglected, we should incur the reputation of being devoid of compassion. Wherefore we must avoid the disgrace of such conduct, and run to the help of our friend, despising the plots of the Jews." And shewing His own God-befitting power, He calls the departure of the human soul from the body by the name of sleep, and very rightly: for He does not think it proper to call it death, Who created man for immortality, according as it is written, and made the generations of the world to be healthful. Moreover, the language is also true, because the temporary death of our body is in the sight of God really a sleep and nothing different, brought to an end by a mere and single sign from that which is by nature Life, namely, Christ. And notice that He did not say: "Lazarus is dead and I go to raise him to life," but says: "He is fallen asleep," avoiding boastfulness, for our instruction and profit; for [without some such good reason] He would not have uttered a sentence so obscure in its hidden meaning that not even the disciples themselves understood what was said. For He did not say: " I go to quicken him into life" or "to raise him up from the dead," but " that I may awake him out of sleep;" which was at the time insufficient to suggest His real meaning.

His disciples therefore said, "Lord, if he has fallen asleep, he will get better." Now Jesus had been speaking about his death, but they thought He was talking about ordinary sleep.

12, 13 His disciples therefore said, Lord, if he is fallen asleep, he will recover. Now Jesus had spoken of his death; but they thought that He spake of taking rest in sleep.

They did not understand what Jesus meant and thought He was talking about ordinary sleep. When sick people are able to sleep, they usually feel better afterward. That is why the disciples said, "It is not worth going to disturb Lazarus from his sleep, since waking a sick man from sleep does not help him." They said this because they wanted to prevent Jesus from making the journey, pointing out that it was not right to go among those who wanted to kill Him just to do something that would accomplish nothing.

They, not understanding the force of the words, thought that Jesus spake of taking rest in sleep, which when sick men can do, they generally experience refreshment; wherefore the disciples say: "It is not worth while to go and disturb Lazarus from his sleep, for it does not benefit a sick man to awake him out of sleep." And this they said, wishing to hinder Him from the journey by remarking that it was not meet to go into the midst of those murderers for the sake of doing something which would produce no good result.

Lazarus is dead. And I am glad for your sake that I was not there, so that you may believe; but let us go to him.

14, 15 Then Jesus said unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.

The disciples did not understand that He had called death by the name of sleep, so He made His meaning clearer by saying: He is dead. He says that He is glad, not out of love of glory because He was going to perform a marvelous deed, but because this was going to become for the disciples a basis for faith. The words "I was not there" mean this: "If I had been there, he would not have died, because I would have had pity on him when he was suffering only a little; but now in My absence his death has taken place, so that by raising him to life, I will give you much benefit through your faith in Me." Christ says this not because He is able to do God-befitting deeds only when He is present, but because if He had been present, He could not have neglected His friend until death occurred. He says "Let us go unto him" as if to a living person, for the dead, since they are destined to live, are alive to Him as God.

The disciples therefore not understanding that He had called death by the name of sleep, He made His meaning clearer, saying: He is dead. And He says that He is glad, not out of a love of glory, because He was going to do the marvellous deed, but because this was going to become for the disciples a ground of faith. And the words: I was not there, signify as follows: "If I had been there, he would not have died, because I should have had pity on him when he was suffering only a little; but now in My absence his death has taken place, so that, by raising him life, I shall bestow upon you much advantage through your faith in Me." And Christ says this, not as being able to do God-befitting deeds only when He was present; but because if He had been present, He could not have neglected His friend until the occurrence of death. And He says: Let us go unto him, as unto a living person; for the dead, inasmuch as they are destined to live, are alive unto Him as God.

Thomas's words show genuine zeal, but they also reveal fear. They came from devout feeling, but were mixed with a lack of faith. He cannot bear being left behind and even tries to convince the others to make the same decision. Yet he believes they are destined to die at the hands of the Jews, even against Christ's will, because of the Jews' murderous passion. He does not consider the power of the Deliverer, as he should have done. And Christ made them fearful by patiently enduring beyond measure the sufferings he experienced from the Jews. Thomas therefore says they should not separate themselves from their Teacher, even though clear danger lies before them. So, perhaps with a gentle smile, he said: Let us go—that is, let us die. Or he speaks this way: Certainly if we go we will die, but let us not refuse to suffer, for we should not be that cowardly. Because if He raises the dead, fear is unnecessary, since we have One who can raise us again after we have fallen.

The language of Thomas has indeed zeal, but it also has timidity; it was the outcome of devout feeling, but it was mixed with littleness of faith. For he does not endure being left behind, and even tries to persuade the others to adopt the same resolution: nevertheless he thinks that they are destined to suffer [death] at the hands of the Jews, even against the will of Christ, by reason of the murderous passion of the Jews; not looking at the power of the Deliverer, as he ought rather to have done. And Christ made them timid, by enduring with patience beyond measure the sufferings He experienced at the hands of the Jews. Thomas therefore says that they ought not to separate themselves from their Teacher, although undoubted danger lay before them; so, perhaps with a gentle smile, He said: Let us go, that is, Let us die. Or he speaks thus: Of a certainty if we go we shall die: nevertheless let us not refuse to suffer, for we ought not to be cowardly to such a degree; because if He raises the dead, fear is superfluous, for we have One Who is able to raise us again after we have fallen.

When Jesus arrived at Bethany, He found that Lazarus had already been in the tomb for four days. Bethany was near Jerusalem, about fifteen furlongs away, and many of the Jews had come to Martha and Mary to comfort them about their brother.

17, 18, 19 So when Jesus came to Bethany, He found that he had been in the tomb four days already. Now Bethany was nigh unto Jerusalem, fifteen furlongs off; and many of the Jews had come to Martha and Mary, to console them concerning their brother.

He mentions the number of days that had passed after Lazarus's death for this reason: so that the miracle would be all the more marveled at, and so that no one could say that He had come after only one day and that Lazarus was not actually dead, but that He had raised him up from sickness. And he says that many Jews were in Bethany, even though the place was not heavily populated, having come from Jerusalem; for the distance between the two places was not so great as to prevent their sincere friends from being with Martha and Mary. And since the miracle was talked about by everyone in Jerusalem and the surrounding region, he gives the reason: because there were many people there, the story was naturally spread abroad in all directions, with some telling what had been done out of admiration, and others through envy, attaching a false accusation to the miracle through their lying account of it.

He mentions also the length of days that had intervened after the death of Lazarus for this reason, that the miracle may be the more marvelled at, and lest any one should chance to say that He had come after one day, and that Lazarus was not dead, but He had raised him up from sickness. And he says that many Jews were in Bethany, although the place was not a populous one, being come out of Jerusalem; for the distance of road between the two places was not so great as to hinder their sincere friends from being with Martha and Mary. And since the miracle was talked about by all in Jerusalem and the country round about, he gives the reason, that as there were many people there, the story was naturally spread abroad in all directions; some telling what had been done from admiration, and others through envy, to attach a false accusation to the miracle through their lying account of it.

Perhaps Martha was more eager to do whatever needed to be done; that's why she went first to meet Him. But Mary was more intelligent. Therefore, because she had a more sensitive soul, she stayed at home, receiving care from her comforting friends. But Martha, as a simpler person, set out—drunk with grief, but still acting with more energy.

Perhaps Martha was the more eager to do such things as might be necessary; wherefore also she first went and met Him: but Mary was the more intelligent. Wherefore, as possessing a more sensitive soul, she remained at home, receiving the attentions of her consoling friends; but Martha, as a simpler person, started off, intoxicated indeed with her grief, but nevertheless acting with more vigour.

Martha said to Jesus, "Lord, if You had been here, my brother would not have died. And even now I know that whatever You ask of God, God will give You." Jesus said to her, "Your brother will rise again." Martha answered Him, "I know that he will rise again at the last day."

21, 22, 23, 24 Martha therefore said unto Jesus, Lord, if Thou hadst been here, my brother had not died. And even now I know that, whatsoever Thou shalt ask of God, God will give Thee. Jesus saith unto her, Thy brother shall rise again. Martha answered Him, 1 know that he shall rise again at the last day.

Martha's words amount to this: "My brother did not die," she says, "because human nature is subject to death, but because You were not present—You who are able by Your word to conquer death." But in her grief, going beyond what is proper, she thought the Lord was no longer able to do anything, since the time for help had passed. She assumed He had come not to raise Lazarus, but to comfort them. She gently and softly reproaches Him for His delay in not coming immediately when He could have helped them, when they sent word saying, "Lord, behold, he whom You love is sick." Her words, "Whatever You ask of God, He will give You," are the words of someone almost afraid to ask plainly for what she wants. Nevertheless, she stumbles concerning the truth in that she speaks not as to God, but as to one of the saints. Because He appeared in the flesh, she thought that whatever He asked as a saint, He would receive from God. She did not know that, being in His physis God and the Power of the Father, He possesses irresistible might over all things. If she had known He was God, she would not have said, "If You had been here," for God is everywhere. However, because of His opposition to arrogance, the Lord did not say, "I will raise up your brother," but "He shall rise again"—almost gently rebuking her and saying, "He will indeed rise again as you wish, but not as you think. If you suppose it will be accomplished by prayer and supplication, take upon yourself the task of prayer, but do not tell Me to do it, for I am a Wonder-worker, able by My own Might to raise the dead." Having heard this and now being ashamed to say, "Raise him to life," yet still somewhat urging Him to do the work at once, she seems somewhat saddened by the postponement of the time, saying, "I know that he shall rise again at the last day, but I long to see my brother's resurrection before that time." Again, when the Lord said, "Your brother shall rise again," the woman almost indicates her agreement with this doctrine, saying, "I know that, for I believe that the dead will be raised, according as You taught: 'For the hour comes when they shall come forth; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.' And likewise Isaiah also in the Spirit said, 'The dead shall be raised and those in the tombs shall be awakened.' For I do not disbelieve in the doctrine of the resurrection, as the Sadducees do."

What Martha says, amounts to this. "Not for this reason," she says, "did my brother die, because the nature of man is subject to death; but because Thou wast not present, Who art able by Thy word to conquer death." But in her grief, wandering beyond propriety, she considered that the Lord was no longer able to do anything, as the time for help had gone by; and she thought that He had come, not for the raising again of Lazarus, bat that He might console them. For softly and gently she reproaches Him for His tardiness in not immediately coming when it would have been possible for Him to help them, when they sent saying: Lord, behold, he whom Thou lovest is side. And the words: Whatsoever Thou shalt ask of God He will give Thee, are the words of one who is almost afraid to ask plainly what she wishes; nevertheless she stumbles concerning the truth in that she speaks not as to God, but as to one of the saints; His being seen in the flesh causing her to think that whatsoever He should ask as a saint, He would receive from God; not indeed knowing that, being in His Nature God and the Power of the Father, He possesses irresistible might over all things. For if she had known that He was God, she would not have said: If Thou hadst been here; for God is everywhere. Through His aversity to arrogance, however, the Lord did not say: "I will raise up thy brother," but: "He shall rise again;" all but softly rebuking her and saying: "He indeed rises again as thou wishest, but not as thou thinkest. For if thou supposest that it will be accomplished by prayer and supplication, take upon thyself the part of prayer, but do not bid Me do it, Who am a Wonder-worker, able by My own Might to raise the dead." The woman having heard this and being ashamed now to say: "Raise him to life," yet in some degree instigating Him to do the work at once, seems somewhat to be saddened at the postponement of the time, saying: " I know that he shall rise again at the last day, but I long to see before that time the resurrection of my brother." Again when the Lord said: Thy brother shall rise again, the woman all but signifies her agreement with this doctrine, saying: "I know that; for I believe that the dead will be raised, according as Thou didst teach: For the hour cometh, and they shall come forth; they that have done good, unto the resurrection of life; and they that have done ill, unto the resurrection of judgment. And likewise Isaiah also in the Spirit said: The dead shall be raised and they that are in the tombs shall be awakened. For I do not disbelieve in the doctrine of the resurrection, as the Sadducees do."

Jesus said to her, "I am the Resurrection and the Life. Whoever believes in Me, even though he dies, will live. And whoever lives and believes in Me will never die. Do you believe this?" She said to Him, "Yes, Lord. I have believed that You are the Christ, the Son of God, the One who comes into the world."

25, 26, 27 Jesus said unto her, I am the Resurrection and the Life; he that believeth on Me though he die, yet shall he live: and whosoever liveth and believeth on Me, shall never die. Believest thou this? She saith unto Him. Yea, Lord: I have believed that Thou art the Christ, the Son of God, even He that cometh into the world.

Eternal life is certainly a fruit and reward of faith in Christ, and it comes to the human soul in no other way. Although we are all raised to life through Christ, this eternal life given to the faithful is the true life—namely, living forever in blessedness. Being restored to life only for punishment is no different from death. So if anyone observes that even the saints, who have received promises of life, still die, this is nothing unusual, since it is simply what happens naturally. The display of the grace of resurrection, which is powerful and effective not partially but completely for all people, has been reserved until the proper time—even for those saints who died in the past and are experiencing death for a short time until the general resurrection. Then all will enjoy the good things together. In saying "Though he die, yet shall he live," the Savior did not remove death in this present world. Instead, He acknowledges that death has such power over the faithful that it naturally happens to them, and nothing more, because He has reserved the grace of resurrection until the proper time. He is certainly saying, "He who believes in Me will not escape participation in the death of the flesh according to the ordinary course of human nature, but nevertheless he will suffer nothing fearful in this, since God is able to easily bring to life whomever He wills." The one who believes in Him has in the world to come an endless life in blessedness and perfect immortality. Therefore let no unbeliever mock, for Christ did not say, "From this present moment he will absolutely not see death," but when He said absolutely, "He shall never see death," He was speaking about the world to come, reserving the fulfillment of the promise until then. In saying to Martha, "Believest thou?" He demands the confession of faith as the source and protector of eternal life. She readily agreed and accurately confessed, not simply believing that He is a christ and a son of God—since a prophet can also be a christ by being anointed, and the same person can be understood to be a son of God—but by using the definite article and saying "The Christ, the Son of God," she confessed the Only, Preeminent, and True Son. Therefore her faith was in the Son, not in a creature.

Assuredly a fruit and reward of faith in Christ is eternal life, and in no other way does this come to the soul of man. For although we are all raised to life through Christ, yet this [eternal life given to the faithful] is the true life, namely, to live unendingly in bliss; for to be restored to life only for punishment differs nothing from death. If therefore any one notices that even the saints, who have received promises of life, die; this is nothing, for it is only what naturally comes to pass. And until the proper time has been reserved the display of the grace [of resurrection], which is powerful, not partially, but effectually, in the case of all men, even of those saints who have died in time past and are tasting death for a short time, until the general resurrection. For then, together, all will enjoy the good things. And in saying: Though he die, yet shall he live, the Saviour did not take away the death in this present world: but admits that it has such might against the faithful that it naturally happens to them, and no more; because He has reserved the grace of resurrection until the proper time. He certainly says: " He that helieveth on Me shall not be without a participation in the death of the flesh in the ordinary course of human nature, but nevertheless he will suffer nothing worthy of fear in this, as God is able easily to make alive whomsoever He will." For he that believeth on Him, hath in the world to come an endless life in bliss and perfect immortality. Wherefore let not any of the unbelieving mock: for Christ did not say: "From this present moment he shall in no wise see death," but when He said absolutely: "He shall never see death in any wise," He spake concerning the world to come, reserving the end of the promise until then. And saying unto Martha: Believest thou? He demands the confession of faith as the parent and patron of the [eternal] life; and she readily assented and accurately confesses: not simply believing that He is a Christ and a Son of God; for a prophet also can be a christ, by reason of being anointed, and the same person can be understood to be a son [of God]: but using the definite article and saying: " The Christ, the Son of God," she confessed the Only and Preeminent and True Son. Therefore her faith was on the Son, not on a creature.

Having previously explained the power of the mystery in Himself, and shown clearly that He is by physis Life and Very God, He demands agreement with the faith, providing in this matter a model to the Churches. For we ought not to cast our words pointlessly into the air when we confess the venerable mystery, but to fix the roots of the faith in heart and mind and then let it bear fruit in our confession; and we ought to believe without any hesitation or double-mindedness. For the double-minded man is insolent and wavering as regards the faith; therefore he is also unstable in all his ways. Nevertheless, it is necessary to know that we make the confession of our faith to God, although we are questioned by men—I mean those whose role it is to minister in sacred things—when we say the "I believe" at the reception of Holy Baptism. Certainly therefore to speak falsely and to slip aside toward unbelief is a most terrible thing, lest we may have as both Judge and Witness of our folly the Lord of all Himself, saying: Even I am a Witness, says the Lord. And we must observe that, as Lazarus was lying dead, on his behalf in a certain way the agreement with the faith is demanded of the woman, so that the type in this also may have force among the Churches; for when a newborn baby is brought, either to receive the chrism of the catechumenate, or that of the complete Christian condition at Holy Baptism, the person who brings it repeats aloud the "Amen" on its behalf. And on behalf of those who are assailed by extreme sickness, and on that account are going to be baptized, certain persons make the renunciation of Satan and the declaration of attachment to Christ, by an act of charity lending as it were their voices to those who are disabled by sickness: a thing which we see to have been done in the case of Lazarus and his sister. And Martha wisely and prudently first sows the confession of faith, so that afterwards she may reap the fruit of it.

Having previously explained the force of the mystery in Himself, and shown plainly that He is by Nature Life and Very God, He demands assent to the faith, furnishing in this matter a model to the Churches. For we ought not quite vainly to cast our words into the air when we confess the venerable mystery, but to fix the roots of the faith in heart and mind and then to let it bear fruit in our confession; and we ought to believe without any hesitation or double-mindedness. For the double-minded man is insolent and halting as regards the faith; wherefore also he is unstable in all his ways. Nevertheless, it is necessary to know that we make the confession of our faith unto God, although we are questioned by men, I mean those whose lot it is to minister in sacred things, when we say the "I believe" at the reception of Holy Baptism. Certainly therefore to speak falsely and to slip aside towards unbelief is a most aweful thing; lest we may have as both Judge and Witness of our folly the Lord of all Himself, saying: Even I am a Witness, saith the Lord. And we must observe that, as Lazarus was lying dead, on his behalf in a certain way the assent to the faith is demanded of the woman, that the type in this also may have force among the Churches; for when a newborn babe is brought, either to receive the chrism of the catechumenate, or that of the complete- [Christian] -condition at Holy Baptism the person who brings it repeats aloud the "Amen" on its behalf. And on behalf of those who are assailed by extreme sickness, and on that account are going to be baptized, certain persons make the renunciation [of Satan] and the declaration of attachment [to Christ], by an act of charity lending as it were their voices to those who are disabled by sickness: a thing which we see to have been done in the case of Lazarus and his sister. And Martha wisely and prudently first sows the confession of faith, that afterwards she may reap the fruit of it.

When she had said this, she left and called her sister Mary secretly, saying, "The Master is here and is calling for you." When Mary heard it, she got up and went to Him.

28, 29 And when she had said this, she went away, and called Mary her sister secretly, saying, The Master is here, and calleth thee. And she, when she heard it, arose, and went unto Him.

She went away to call her sister so that she too might share in the happiness that came from what they were expecting, and receive at the same time, together with Martha herself, their brother raised from the dead beyond all hope. For she had heard the words: Your brother will rise again. And she told her sister secretly about the Savior's coming, because some of those Jews who felt ill will toward Christ because of His miraculous works were sitting there with her.

She went away to call her sister, that she also might share the happiness which arose from the expected event, and receive at once in common with herself the dead one raised again beyond all hope. For she had heard the words: Thy brother shall rise again. And she told the good news of the coming of the Saviour to her sister secretly, because there were sitting by her some of those Jews who felt ill-will towards Christ for His wondrous works.

We will not find anywhere in the Gospels that Christ actually said, "Call your sister to Me." But Martha, recognizing the urgent necessity of the situation and her sister's right to be invited to come, treated this as equivalent to a spoken command, which is why she spoke as she did. And Mary eagerly ran toward Him and was ready to go meet Him. How could she do otherwise, when she was experiencing such deep grief over His absence and had such fervent devotion and great love for Him?

And we shall not find in the Gospels that Christ said: "Call thy sister to Me;" but Martha taking the undeniable emergency of the affair and the right due to her sister of being invited to come, as equivalent to an uttered command, she speaks as she does. And Mary readily ran towards Him, and was willing to go to meet Him. For how could she help doing this, when she was in such great grief at His absence, and had such a warm feeling of piety and great love towards Him?

Now Jesus had not yet entered the village, but was still in the place where Martha had met Him. The Jews who were with Mary in the house comforting her saw her get up quickly and go out, so they followed her, thinking she was going to the tomb to weep there.

30, 31 Now Jesus was not yet come into the village, but was still in the place where Martha met Him. The Jews then which were with her in the house, and were comforting her, when they saw Mary, that she rose up quickly and went out, followed her, saying that she was going unto the tomb to weep there.

The Jews who were present thought she had hurried to the tomb to express her grief, so they followed her. This happened according to God's will, so that they would witness the miraculous event even though they had no intention of doing so. If this had not occurred through God's providence, the Evangelist would not have recorded it, nor would he have written down the contributing reasons for each event if he had not been deeply committed to the truth throughout. Therefore he explained the reason why many people ran to the tomb, were present there, became witnesses of the miraculous event, and reported it to others.

The Jews therefore who were present, thinking she had run to the tomb to tear herself [in her grief], follow her; doing this by the will of God, in order that they might go in a body to see the marvellous deed, even without wishing to do so. For had this not taken place by the providence of God, the Evangelist would not have mentioned it; neither would he have written down the concurrent causes of each matter, had he not been everywhere very zealous for the truth. Therefore he stated the cause wherefore many ran to the tomb, and were found there, and became beholders of the marvellous deed, and reported it to others.

Mary certainly says that her brother's death happened prematurely because the Lord was absent, and says that He had arrived at the house after the time for healing had passed. From this we can also infer that she spoke these words to Him as God Himself, although she did not speak with full understanding, since she thought He was not present even though He was absent only in body. However, being more perceptive and intelligent than Martha, she did not say "Whatever You ask of God, God will give You." For this reason the Lord says nothing to her, whereas He spoke at considerable length to Martha. And Mary, overcome by her grief, He does not rebuke for saying "If You had been here" to Him Who fills all creation. He does this also as an example for us, that we should not rebuke those who are in the agony of mourning. And He condescends even further, revealing His human nature, and weeps and is troubled when He sees her weeping and the Jews who came with her also weeping.

Certainly Mary says that death had happened to her brother prematurely through the absence of the Lord, and says that He had come to the house, when the time for healing had passed by: and it is possible also from this to conjecture that she said this as to God Himself; although she did not speak accurately, from thinking that He was not present even though absent in the body. But being more accurate and intelligent than Martha, she did not say: Whatsoever Thou shalt ask of God God will give Thee. Wherefore to her the Lord says nothing, whereas to Martha He spake at some length. And Mary intoxicated with her grief, He does not reprove for saying: " If Thou hadst been here " to Him Who fills all creation; doing this also for our example, that we should not reprove those who are in an agony of mourning: and He condescends still further, revealing His human nature, and weeps and is troubled, when He sees her weeping and the Jews who came with her also weeping.

When Jesus saw her weeping, and the Jews who came with her also weeping, He groaned in the spirit and was troubled, and said, "Where have you laid him?"

33, 34 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in the spirit, and was troubled, and said, Where have ye laid him?

Now since Christ was not only God by nature but also human, He experiences in common with the rest what is human. When grief begins to stir within Him and His holy flesh now inclines to tears, He does not allow it to give in to them without restraint, as is our custom. Instead, He groans in the spirit—that is, in the power of the Holy Spirit He in some way reproves His own flesh. And His flesh, unable to endure the action of the Godhead united with it, trembles and shows the appearance of being troubled. For this, I think, is what "He was troubled" means. How else could He experience trouble? Could that nature which is always undisturbed and calm be troubled in any way? The flesh is therefore reproved by the Spirit, being taught to feel things beyond its own nature. For indeed, it was for this reason that the Almighty Word of God was made in flesh, or rather was made flesh: to strengthen the weaknesses of the flesh by the energies of His own Spirit, and to draw our nature away from overly earthly feelings, and to transform it, as it were, to only those feelings that are pleasing to God. Surely it is a weakness of human nature to be completely overcome by griefs, but this, along with the rest, is brought into subjection in Christ first, so that it may also be in us.

Now since Christ was not only God by Nature, but; also Man, He suffers in common with the rest that which is human; and when grief begins somehow to be stirred within Him, and His Holy Flesh now inclines to tears, He does not allow It to indulge in them without restraint, as is the custom with us. But He groans in the spirit, that is, in the power of the Holy Spirit He reproves in some way His Own Flesh: and That, not being able to endure the action of the Godhead united with It, trembles and presents the appearance of trouble. For this I think to be the signification of "He was troubled; " for how otherwise could He endure trouble? Shall that Nature which is ever undisturbed and calm be troubled in any way? The flesh therefore is reproved by the Spirit, being taught to feel things beyond its own nature. For indeed on this account the Almighty Word of Glod was made in Flesh, or rather was made Flesh, that He might strengthen the weaknesses of the flesh by the energies of His own Spirit, and withdraw our nature from too earthly feelings, and transform it as it were to such feelings only as are pleasing to God. Surely it is an infirmity of human nature to be abjectly overcome by griefs, but this as well as the rest is brought into subjection, in Christ first, that it may be also in us.

Or we can understand the words this way: He groaned in the spirit and was troubled means that, being moved to compassion because many were weeping, He in a sense gave a command to His own Spirit to destroy death ahead of its time and to raise up Lazarus. And He does not ask "Where have you laid him?" out of ignorance. For He who knew about Lazarus' death when He was in another part of the country—how could He be ignorant about the tomb? But He speaks this way to avoid appearing arrogant. Therefore He did not say, "Let us go to the tomb, for I will awaken him," although asking the question in the particular way He did has this meaning. Moreover, by saying this, He arranged for many people to go ahead of Him to show Him what He was looking for. He said this deliberately, then, drawing many people by His words to the place, and He appears not to know, never shrinking from the limitations of the human condition, even though in His physis He is God and knows all things—not only what has already happened but also what will happen, even before it exists.

Or thus we must understand the words: He groaned in the spirit and was troubled, viz:—-as equivalent to: "Being moved to compassion by reason of many weeping, He in a manner gave commandment to His own Spirit to overthrow death before the time, and to raise up Lazarus." And it is not as being ignorant that He asks: Where have ye laid him? For He Who had known of Lazarus' death when He was in another part of the country, how could He be ignorant about the tomb? But He speaks thus as being averse to arrogance: therefore He did not say: "Let us go to the tomb, for I will awaken him," although asking the question particularly in the way He did has this significance. Moreover also by saying this, He prepared many to go before Him that they might shew Him that which He sought. With a set purpose therefore He said this also, drawing by His words many to the place, and appears not to know, not at all shrinking from the poverty of man's condition, although in His Nature God and knowing all things, not only those which have been, but also those which shall be, before their existence.

And so asking a question does not imply any ignorance in Him Who for our sakes was made like us, but rather He is shown from this to be equal to the Father. For the Father too asks a question: "Adam, where are you?" Christ also pretends not to know and inquires: "Where have you laid him?" He does this so that through the inquiry a crowd might be gathered together to witness the event, and so that testimony to the miracle of restoring to life one who was already decaying should be given by His enemies rather than by others.

And the asking a question therefore does not imply any ignorance in Him Who for our sakes was made like unto us, but rather He is shown from this to be equal to the Father; for He too asks a question: Adam, where art thou? Christ also feigns ignorance and inquires: Where have ye laid him? so that through the inquiry a multitude might be gathered together to the manifestation, and that by His enemies, rather than by others, testimony should be given to the miracle of restoring to life one who was already corrupt.

The Jews therefore said, "See how He loved him!" But some of them said, "Couldn't this Man, who opened the eyes of the blind man, have prevented this man from dying?"

36, 37 The Jews therefore said, Behold how He loved him! But some of them said, Could not this Man, which opened the eyes of him that was blind, have caused that this man also should not die?

Certainly the Evangelist, seeing the tearless Nature weeping, is astonished, although the suffering was peculiar to the flesh and not fitting for the Godhead. And the Lord weeps, seeing the man made in His own image destroyed by corruption, so that He may put an end to our tears. For He also died for this reason, so that we may be delivered from death. And He weeps a little, and immediately stops His tears, so that He would not seem at all cruel and inhuman, while at the same time teaching us not to give in too much to grief for the dead. For it is one thing to be moved by compassion, and another to be weak and unmanly. For this reason, then, He allowed His own flesh to weep a little, although it was by nature tearless and incapable of any grief, as far as its own nature is concerned. And even those who hate the Lord admire His tears. For those who pursue philosophy to an extreme and have an outstanding reputation in it shed tears very reluctantly, as they overcome every misfortune through manly strength. And the Jews thought that He wept because of Lazarus's death, but He wept out of compassion for all humanity, not mourning Lazarus only, but understanding what happens to all—that the whole human race is subject to death, having justly fallen under such a severe penalty. And others, wounded by envy, said nothing good; for in fact they did not criticize the Lord for allowing Lazarus to die, since this would have been the language of people who believed that He was able to prevent death. Instead, they almost speak like this: "Where is Your power, O Wonder-worker? For look, even though You didn't want it, the one You loved has died. That You loved him is clear from Your weeping. So if what was done to the blind man was the work of Your power, You would also be able to prevent death, which is a similar deed beyond human nature." So, rejoicing maliciously because they saw His glory somewhat diminished, they say this.

Certainly the Evangelist, seeing the tearless Nature weeping, is astonished, although the suffering was peculiar to the flesh, and not suitable to the Godhead. And the Lord weeps, seeing the man made in His own image marred by corruption, that He may put an end to our tears. For for this cause He also died, even that we may be delivered from death. And He weeps a little, and straightway checks His tears; lest He might seem to be at all cruel and inhuman, and at the same time instructing us not to give way overmuch in grief for the dead. For it is one thing to be influenced by sympathy, and another to be effeminate and unmanly. For this cause therefore He permitted His own flesh to weep a little, although it was in its nature tearless and incapable of any grief, so far as regards its own nature. And even they who hate the Lord, admire His tears. For they who follow philosophy to an extreme and have a brilliant reputation therein, shed tears with the greatest reluctance, as overcoming by manly vigour every misfortune. And the Jews thought that He wept on account of the death of Lazarus, but He wept out of compassion for all humanity, not bewailing Lazarus only, but understanding that which happens to all, that the whole of humanity is made subject to death, having justly fallen under so great a penalty. And others, being wounded by envy, said nothing good; for in truth they did not find fault with the Lord for suffering Lazarus to die; for this would have been the language of men who believed that He was able to stay death: but they almost speak thus: "Where is Thy might, O Wonder-worker? For behold, even when Thou wert unwilling, He who was beloved by Thee has died. For that Thou didst love him is evident from Thy weeping. If therefore that which was done to the blind man was the work of Thy might, Thou wouldst be able also to stay death, which is a similar deed beyond the nature of man." As malignantly rejoicing therefore, because they saw His glory in a manner diminished, they say this.

Here we understand the groaning as the will struggling with a kind of movement according to its power, both because He rather sternly rebuked His grief and the tears that were about to flow from His grief. For as God, He reproves His Manhood in the manner of a master, commanding it to be courageous in sorrowful circumstances; or by His movement befitting God, He clearly establishes that we must from now on overthrow the powerful influence of death. And this He makes evident through His very own Flesh, and He signified through the movement of His Body what was concealed within. And this is shown here by the expression "He groaned," which means that through the outward action of His Body He indicated His hidden inner disturbance.

Here we understand the groaning as if it were the will struggling with a sort of movement according to its power, both because He rather sternly reproved His grief, and the tears which were about to be shed from His grief. For, as God, He in the way of a master reproves His Manhood, bidding it be manly in sorrowful circumstances; or by His God-befitting movement He distinctly lays it down that we must hence forward overthrow the powerful influence of death. And this He makes manifest by His very own Flesh, and signified by the movement of His Body that which was concealed within. And this is shown here by the expression: "He groaned," which means, that through the outward action of His Body He indicated His hidden commotion.

He did not roll away the stone Himself for two reasons: first, to teach that it was unnecessary to perform miracles when there was no need for them; and second, to teach that He Himself raises the dead, but His angels will be present to serve in the event—angels whom the Lord elsewhere in a parable calls reapers.

And He did not roll away the stone Himself for these two reasons: first, to teach that it was superfluous to work wonders when there was no necessity for them; and secondly, [to teach] that He Himself awakes the dead, but His angels will be at hand to minister in the event, whom indeed the Lord elsewhere in a parable calls reapers.

People commonly refuse to believe that great deeds are possible, and a reluctance to admire is a feeling that naturally follows from things beyond our experience. It seems to me that even the good Martha experienced this, for the extreme greatness of the event took away her confident assurance of faith, and the strangeness of this hope confused her sound judgment. And it is not surprising if she who had confessed her faith was again overtaken by weakness of faith because of the extreme greatness of this miraculous deed. And either purely out of respect for Christ she said "By this time he stinketh"—so that He would not be repulsed by the foul smell of the corpse—or she says this as though from embarrassment. For the relatives of the dead hurry to bury the body in the ground before it becomes foul-smelling, out of consideration for the living, and considering it a dishonor to the dead that it should become disgusting to anyone.

It is usual to refuse to believe in the possibility of great deeds, and to be somewhat reluctant to admire is a feeling which naturally is consequent upon things beyond our experience. It seems to me that even the good Martha suffered this; for the excessive greatness of the event took from her the sure confidence of faith, and the strangeness of the hope bewilders her proper reason. And it is nothing astonishing if she who had confessed her faith is again overtaken by littleness of faith through the excessive greatness of the marvellous deed. And either solely out of honour to Christ she said: By this time he stinketh; that He might not be disgusted by the bad smell of the corpse: or she says this as if from shame. For the relatives of the dead hasten, before the body becomes ill-smelling, to bury it down in the earth, out of consideration for the living, and deeming it a dishonour to the dead that it should become an object of loathing to any.

Faith is an excellent thing when it comes from an eager mind, and it has such great power that not only is the believer healed, but others have also been healed through the faith of believers—like the paralytic who was lowered through the tiles at Capernaum through the faith of those who carried him, and like Lazarus through the faith of his sister, to whom the Lord said, "If you believe, you will see the glory of God." He was essentially saying, "Since Lazarus is dead and cannot believe, you must supply what is lacking in the faith of the one who is dead." Faith takes two forms: first, dogmatic faith, which consists of the soul's assent to something, as in "He who believes in the Son is not judged"; and second, faith as a gift received through participation in grace from Christ, as He says, "To one is given through the Spirit the word of wisdom, and to another faith"—a faith that is not merely dogmatic but also capable of accomplishing things beyond human power, even to the point of moving mountains. However, Martha's faith, because of the weakness of her reasoning, slipped into unbelief. But the Lord does not allow it to remain that way. He quickly remedies the problem. He tells her she must believe so that she may see what was beyond hope. Double-mindedness is a serious weakness and robs us of God's gracious gifts. Therefore, by rebuking her, Christ warned the entire human race not to be caught in the evil ways of double-mindedness. Avoiding vainglory, Christ did not say, "You will see My glory," but "the glory of God." And the glory of God was raising the dead. Surely, then, He Himself who said, "I am the Resurrection," is by physis (nature) the God whose glory He says the woman will soon see, since you must assume that the Truth—and Christ is the Truth—does not lie. It was promised to her that her dead brother would rise again. Mary, being more perceptive, speaks no word of doubt, but Martha was afflicted by the disease of double-mindedness.

A most excellent thing is faith, when it is produced from an ardent mind; and it has such great power that not only is the believer healed, but in fact others also have been healed besides them that believed; as the paralytic let down [through the tiles] at Capernaum, by the faith of those who carried him; and as Lazarus, by that of his sister, to whom the Lord said: If thou believest, thou shall see the glory of God; all but saying: "Since Lazarus, being dead, is not able to believe, do thou fill up that which is lacking of the faith of him that is dead." And the form of faith is twofold: first, dogmatic, consisting of an assent of the soul to something, as: He that believeth on the Son is not judged; and secondly, a gift by the participation of grace from Christ: For to one, He says, is given through the Spirit the word of wisdom, and to another faith, which is not merely dogmatic, but also capable of effecting things beyond human power, so as even to remove mountains. The faith of Martha however, by the feebleness of her reason, fell away into unbelief. But the Lord does not permit it to remain so: He effects a speedy remedy for the suffering. For He says she must believe, that she may behold what was beyond hope. For double-mindedness is a great infirmity and deprives us of the gracious gifts of God. Wherefore, by rebuking her, [Christ] warned the whole human race not to be detected in the evil ways of double-mindedness. And shunning vainglory, the Christ did not say: Thou shalt see My glory, but: the glory of God. And the glory of God was the raising the dead. Surely therefore He Himself Who said: I am the Resurrection, is by Nature the God Whose glory He says not long afterwards the woman should see, since Thou wilt suppose that the Truth—-and the Christ is the Truth—-does not lie. And it was promised to her that her dead brother should rise again. And Mary, being more intelligent, utters no word of doubt; but Martha was affected by the disease of double-mindedness.

And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me. And I knew that You always hear Me, but I said this because of the crowd standing by, so that they may believe that You sent Me."

42 And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou heardest Me. And I knew that Thou hearest Me always: but because of the multitude which standeth by I said it, that they may believe that Thou didst send Me.

Of course, Christ speaks in this humble way in keeping with His self-humiliation as a human being, not according to the excellence of the Godhead. He offers thanks to the Father not only for Lazarus, but for the life of all humanity. Since He is good, He shares the Father's intent to restore human nature, which had fallen into mortality through disobedience. There is no difference between His goodness and the Father's. Just as we ourselves are persuaded by our own reasoning to abandon what we had planned to do, so too the Lord, being the Word and Counsel of the Father, has reconciled the Father to us. We do not claim that the Divine experiences anger, but rather that God, being just and good, knows the right time to rebuke and the right time to show mercy. Still, the Lord gives thanks, and He does so as a model for us, honoring the Father. But when an equal gives thanks to an equal, this does not indicate inferiority of ousia. For this reason Jesus states that He spoke this way because of the crowd, essentially saying, "I took on the outward form of prayer and gave thanks in keeping with My assumed condition." For I knew that Thou hearest Me always. The one physis of the Godhead is not at odds with itself, since the Mind of the Trinity—Father, Son, and Spirit—is one. Therefore, He says, knowing that Our purpose is one and Our will is one, I spoke this way because of the crowd. Christ speaks in this manner because of the Jews, giving thanks to the Father as though accomplishing His God-befitting works through Him, so they would no longer claim He performed signs through Beelzebub. He also clarifies His behavior regarding the outward form of prayer so we will not stumble, saying, "I did this because of the crowd." Furthermore, He says "Thou didst send Me" because of the Jews' suspicions: for I did not come of My own accord as false prophets do, but with Your approval and good will I emptied Myself, taking the form of a servant, so I might restore life to all. The manner of prayer, therefore, matched His assumed condition and suited His outward appearance in the flesh, not the excellence and incomparable splendor of the Godhead. For asking and receiving would be actions entirely fitting for a servant rather than a lord, and are typical of those under authority. Nevertheless, Christ does even these things blamelessly, for having accepted the condition of a human being, how could He avoid the characteristics of humanity?

Of course it is agreeably to His self-humiliation as a Man that the Christ thus speaks in a lowly manner, not according to the excellency of the Godhead: and He offers His thanks to the Father not on account of Lazarus only, but for the life of all men. For being good, He is of one mind with the Father in bringing back to life the nature of man which had fallen into liability to corruption through its disobedience; and there is no distinction between His goodness and that of the Father. And just as we ourselves even are persuaded by our own reasonings to leave undone what we had intended to do, so also the Lord, being the Word and Counsel of the Father, has made the Father friendly to us. And of course we do not say that what is Divine indulges in anger, but that [God], being just and good, knows when it is the proper time to rebuke, and when it is the proper time to relax. However, the Lord gives thanks, and this He does as a Pattern for us, honouring the Father. But when an equal gives thanks to an equal, he by no means does this as a mark of inferiority of essence. And on this account [Jesus] notifies that because of the multitude He spake thus, all but saying: "I have simulated the outward appearance of prayer, and I gave thanks, in conformity with My assumed condition." For I knew that Thou hearest Me always. For the one Nature of the Godhead is not disobedient to itself, since the Mind of the Trinity, Father, Son, and Spirit, is One. Knowing therefore, He says, that Our purpose is one and Our will one, because of the multitude I spake thus. And the Christ thus speaks because of the Jews, giving thanks to the Father as if effecting by Him His God-befitting deeds, that they might no more say it was by Beelzebub He did signs. And He also explains His conduct with regard to the outward appearance of prayer, that we may not be caused to stumble, saying: because of the multitude I did this. Moreover, He says: Thou didst send Me, because of the suspicions of the Jews: for I came not of Myself, as do the false prophets; but with Thy approbation and good will I emptied Myself, taking the form of a servant, that I might restore the life to all. The manner of the prayer therefore was in agreement with His assumed condition and suitable to His outward appearance in the flesh, not to the excellency and incomparable splendour of the Godhead. For to ask and to receive would be actions altogether befitting a servant rather than a lord, and are usual with such as are under dominion. Nevertheless, Christ does even these things without blame; for having accepted for Himself the condition of a Man, how could He any longer decline the characteristics of humanity?

The Son is perfect in every way in Himself and lacks no excellence whatsoever. For He is begotten of the ousia of God the Father, and is full of power and God-befitting glory. Everything is under His feet and there is nothing His power cannot accomplish. For, according to the voice of the saint, He can do everything. Yet, although it is true that everything is in His possession, He asks from the Father, it is said, and receives the heathen and the uttermost parts of the earth as a glorious inheritance. But we must ask how He receives or when, for it is truly fitting and necessary that we should ask about the times in such matters, and investigate the occasions, and make a careful inquiry into their meanings. When, therefore, He became Man; when He emptied Himself, as it is written; when He humbled Himself to the form of those for whom it is fitting that they should ask; then it was that He both did and spoke those things that are fitting to men, and we are told that they were made perfect concerning Him from the Father. For where did He show the outward appearance of humility, or how did that self-emptying display itself victoriously, except that contrary to His Majesty He willingly endured something when for our sake He emptied Himself? For in the same way that He was weary from the fatigue of the journey, although He is the Lord of Powers; and as He was in need of food, although He is the Bread which came down from heaven and gives life to the world; and as He endured death in the flesh, although it is He in Whom we move and have our being; so it is said that He asked, although He is the Lord of all. We could easily show that when the Only-Begotten became Man, He was not then at first called to His kingdom. But to argue much about this would be close to folly. Therefore we maintain that what you have spoken of was done rather for the same reason. Do you think that the Lord prayed for Lazarus and thus obtained life for him? But you will not continue to think this at all when you are reminded of the words that follow. For He not only said: Father, I thank You that You heard Me; but He added further: Because of the multitude which stands around I said it, that they may believe that You sent Me. And you see here the occasion of the prayer clearly. For because the Jews were wicked and bold, so that they made an accusation when the Lord was working miracles and said that by Beelzebub He performed those God-befitting deeds, therefore He rightly refuted the thought that was in them and showed that He performed everything together with the Father as God, and did not come of His own will like those men the false prophets. Moreover, regarding His choosing to speak words which seemed not right for God, He said: Because of the multitude which stands around I said it, that they may believe that You sent Me. Had it not therefore been proper to correct the understanding of those standing around, so that it might be understood that the miracle which He received for Lazarus' sake was from above and from the Father, He would not have said at all these words: Father, I thank You that You heard Me. For He was both the Will and the Word and the Counsel of the Father as regards all excellencies. What counsel did He ask, or what will, or what word, of Him Who begat Him, that He might receive some works, when He had the Father in Him by physis (nature), and He was in the Father, because He was of His ousia? How did He ask of the Father as one far removed, or how was He not able to expel sad death from a corpse, when He even at the beginning formed man out of inanimate matter and made him animated and rational? We will therefore accept the explanation which does not err in the faith, not of those men who speak foolishly, but of the Scripture spoken by the Spirit, in which there is nothing crooked or perverse.

For the Son is in every respect perfect in Himself, and in no way does He lack any single excellence. For He is begotten of the Essence of God the Father, and is full of power and of God-befitting glory. Everything is under His feet and there is nothing which His power cannot effect. For, according to the voice of the saint, He can do everything. Yet, although it is true that everything is in His possession, He asks, it is said, from the Father, and receives the heathen and the uttermost parts of the earth as a glorious inheritance. But it is necessary that we should ask how He receives or when: for this is in truth fitting and necessary, I mean, that we should in such matters ask about the times, and investigate the occasions, and make a diligent inquiry as to their significations. When, therefore, He became Man; when He emptied Himself, as it is written; when He humbled Himself to the form of those to whom it is befitting that they should ask; then it was that He both did and spake those things that are befitting to men, and we are told that they were made perfect concerning Him from the Father. For where did He exhibit the outward appearance of humility, or how did that self-emptying show itself victoriously, except that contrary to His Majesty He endured something willingly, when for our sake He emptied Himself? For in the same way that He was weary from the fatigue of the journey, although He is the Lord of Powers; and as He was in need of food, although He is the Bread which came down from heaven, and giveth life to the world; and as He endured death in the flesh, although it is He in Whom we move and have our being; so it is said that He asked, although He is the Lord of all. That when the Only-Begotten became Man, He was not then at first called to His kingdom, we might easily show. But to dispute much about this would be not far removed from folly. Therefore we maintain that what thou hast spoken of was done rather for the same reason. Thinkest thou that the Lord prayed for Lazarus, and thus obtained for him life? But thou wilt not continue to think this at all, when thou art reminded of the words that remain. For He not only said: Father, I thank Thee that Thou heardest Me; but He added further: Because of the multitude which standeth around I said it, that they may believe that Thou didst send Me. And thou seest here the occasion of the prayer clearly. For because the Jews were wicked and bold, so that they made an accusation when the Lord was working miracles, and said that by Beelzebub He performed those God-befitting deeds; therefore He justly refuted the thought that was in them, and shewed that He performed everything together with the Father as God, and did not (like those men the false prophets) come of His own will. Moreover, as regards His choosing to speak words which seemed not right for God, He said: Because of the multitude which standeth around I said it, that they may believe that Thou didst send Me. Had it not therefore been meet to correct the notion of those standing around, in order that it might be understood that the miracle, which He received for Lazarus' sake, was from above, and from the Father, He would not have said at all these words: Father, I thank Thee that Thou heardest Me. For He was both the Will and the Word, and the Counsel of the Father as regards all excellencies. What counsel did He ask, or what will, or what word, of Him Who begat Him, that He might receive some works,—-when He had the Father in Him by Nature, and He was in the Father, because He was of His Essence? How as one far removed did He ask of the Father, or how was He not able to expel from a corpse sad death, Who even at the beginning formed man out of inanimate matter, and exhibited him animated and rational? We will accept therefore the explanation which does not err in the faith, not of those men who speak foolishly, but of the Scripture spoken by the Spirit, in which there is nothing crooked or perverse.

When He had finished speaking, He cried out in a loud voice, "Lazarus, come forth." And the dead man came out, with his hands and feet wrapped in burial cloths, and his face covered with a cloth.

43, 44 And when He had thus spoken, He cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin.

What a marvel! He brought the foul-smelling corpse out of the tomb even on the fourth day after death, and He commanded the one who was tightly bound hand and foot to walk! Immediately, the dead man stood up, and the corpse began to run, delivered from its decay and losing its bad smell, escaping through the gates of death with no hindrance to his running caused by his bonds. Though deprived of sight by the covering over his face, the dead man runs without any obstacle toward the One who called him and recognizes the authoritative voice. For Christ's words were God-befitting and His command was royal, having power to free from death, to bring back from decay, and to display inexpressible energy. However, the use of a piercing cry was completely strange and unusual for the Savior Christ. For example, God the Father says somewhere concerning Him: He shall not strive nor cry aloud, and so on. For the works of true Godhead are without noise or any kind of tumult, and this was true of Christ, for He is by His physis God of God and Very God. So what do we say when we see that He cried aloud in an unusual way? For surely no one will sink to such depths of foolishness as to say that Christ ever went beyond what was appropriate or ever departed from absolute perfection. How then is this to be explained? Certainly the cry has a reason and purpose, which we consider it necessary to state. It was for the benefit of those who heard. Christ performed the miracle on Lazarus as a kind of image of the general resurrection of the dead, and what was accomplished in the case of one individual He presented as a beautiful picture of what will be universal and common to the entire human race. For it is part of our belief that the Lord will come, and we hold that there will be a cry made by the sound of a trumpet, according to Paul's words, announcing the resurrection to those lying in the earth, although it is clear that the deed will be accomplished by the unspeakable power of the Almighty God.

O the marvel! the ill-smelling corpse, even after the fourth day from death, He brought forth out of the tomb; and him that was fettered fast and bound hand and foot, He commanded to walk! And immediately, the dead man started up, and the corpse began to run, being delivered from its corruption and losing its bad smell, and escaping through the gates of death, and without any hindrance to running being caused by the bonds. And although deprived of sight by the covering which was over his face, the dead man runs without any hindrance towards Him Who had called him, and recognises the masterful voice. For Christ's language was God-befitting and His command was kingly, having power to loose from death, and to bring back from corruption, and to exhibit energy beyond expression. The use of a piercing cry, however, was altogether strange and unwonted in the Saviour Christ. For instance, God the Father somewhere says concerning Him: He shall not strive nor cry aloud, and so on. For the works of the true Godhead are without noise or tumult of any kind; and this was the case with Christ, for He is in His Nature God of God and Very God. So then what do we say when we see that He cried aloud in an unusual manner? For surely no one will degrade himself to such a depth of folly as to say that Christ ever went beyond what was fitting or indeed ever erred from absolute perfection. How then is it to be explained? Certainly the cry has a reason and a purport, which we feel it necessary to state. It was for the good of the hearers. Christ wrought the miracle upon Lazarus as a sort of type of the general resurrection of the dead, and that which was fulfilled in the case of an individual He set forth as a beautiful image of what will be universal and common to the whole race. For it is part of our belief that the Lord will come, and we hold that there will be a cry made by the sound of a trumpet, according to the language of Paul, proclaiming the resurrection to those that lie in the earth, although it is manifest that the deed will be effected by the unspeakable power of the Almighty God.

For this reason, the Law given by Moses, when giving instructions about the feast of Tabernacles, says: Celebrate it as a memorial of trumpets. For when human bodies are about to be raised up again, like tabernacles, and each person's soul is about to take back its own bodily dwelling in a manner not yet known, the authoritative command will first be proclaimed, and the signal of the resurrection will sound out—the trumpet of God, as it is written. Therefore, as a prefigurement of this, in the case of Lazarus, Christ uttered a great and audible cry, departing from His usual manner, so that He might demonstrate the pattern of what is to be expected in the future.

For on this account also the Law given by Moses, when laying down directions concerning the feast of Tabernacles, says: Celebrate it as a memorial of trumpets. For when human bodies are about to be set up again, as tabernacles, and every man's soul is about to take to itself its own bodily habitation in a way as yet unknown, the masterful command will be previously proclaimed, and the signal of the resurrection will sound forth, even the trump of God, as it is said. As a type therefore of this, in the case of Lazarus Christ uttered a great and audible cry, not much heeding His usual habit, that He might exhibit the type of what is to be expected hereafter.

For their good, then, He commanded them to loose him with their own hands, so they would have no opportunity to misrepresent what had been done, but would be witnesses of the miracle. And this also represents the general resurrection, when, being loosed from sin and the corruption of death, everyone will be set free. For, having fallen into sin, we have wrapped the shame of it like a veil around the face of our soul, and are tightly bound by the cords of death. When therefore the Christ brings us out from our tombs in the earth at the time of the resurrection, then He truly loosens us from our former evils, and as it were removes the veil of shame, and commands that we be let go freely from that time forward; not under the dominion of sin, not subject to corruption, or indeed any of the other troubles that usually cause suffering; so that what was said by one of the holy prophets will be fulfilled in us: You shall both go forth and leap as calves let loose from bonds.

For their good therefore He bade them with their own hands to loose him, that they might have no opportunity of misrepresenting what had been done, but might be witnesses of the miracle. And this too is representative of the general resurrection, when, being loosed from sin and the corruption of death, every one will be set free. For, falling into sin, we have wrapped the shame of it like a veil about the face of our soul, and are fast bound by the cords of death. When therefore the Christ shall at the time of the resurrection bring us out from our tombs in the earth, then in very truth does He loosen us from our former evils, and as it were remove the veil of shame, and command that we be let go freely from that time forward; not under the dominion of sin, not subject to corruption, or indeed any of the other troubles that are wont to cause suffering; so that there will be fulfilled in us that which was said by one of the holy prophets: Ye shall both go forth and leap as calves let loose from bonds.

Consider the miracle's inner meaning. If our mind is dead like Lazarus, our material flesh and our nobler soul, like Martha and Mary respectively, must approach Christ with a confession of faith and ask for His help. Then He will stand by us and command the hardness lying upon our memory to be removed, and cry out with the loud voice of the gospel trumpet: "Come forth from the distractions of the world," and loose the cords of our sins, so that we may be able with full strength to devote ourselves to virtue.¹¹

And consider I pray you the miracle as regards its inner meaning. For if our mind be dead like Lazarus, it behoves our material flesh and our nobler soul, like Martha and Mary [respectively,] to approach the Christ with a confession of faith, and to entreat His help. Then He will stand by us, and command the hardness that lies upon our memory to be taken away, and cry with the loud voice of the Evangelic trumpet: " Come forth from the distractions of the world," and loose the cords of our sins; so that we may be able in full vigour to devote ourselves to virtue.¹¹

Many of the Jews who came to Mary and saw what Jesus did believed in Him. But some of them went to the Pharisees and told them what Jesus had done.

45, 46 Many therefore of the Jews, which came to Mary and beheld that which Jesus did, believed on Him. But some of them went away to the Pharisees, and told them that which Jesus had done.

Overcome by the miracle, many believed; but others, wounded with envy, considered the marvelous deed a perfect opportunity to carry out the plans of the envious, and reported to the leaders what had happened. Their purpose was that when those men were also troubled by the works that Christ had done, they might find some comfort for their own grief in knowing that others shared their feelings and participated in the same foolish grief. And since they were unable themselves to harm Him who had done no wrong, they might stir up against Him those who had more power.

Overcome by the miracle many believe; but others, wounded with envy, deem the marvellous deed a fit opportunity for carrying into effect the intentions of the envious, and reported to the leaders what had taken place; that when those men also were grieved at the works which the Christ had wrought, they might have some consolation of their own grief in the knowledge that others shared their feelings and were partakers of the same foolish grief; and that, as they were unable themselves to injure Him Who had done no wrong, they might rouse to anger against Him those who possessed more power.

The chief priests and the Pharisees therefore gathered a council and said, "What are we doing? For this Man performs many signs. If we let Him continue like this, all men will believe in Him, and the Romans will come and take away both our place and our nation."

47, 48 The chief priests therefore and the Pharisees gathered a council, and said, What do we? for this Man doeth many signs. If we let Him thus alone, all men will believe on Him: and the Romans will come and take away both our place and our nation.

Of course the Pharisees also stopped wondering and turned to grief, and when they saw Him stronger than death, they plotted to kill Him. Not considering His unspeakable authority, but thinking of Him as just a man, they said: What are we to do? For this Man performs many signs. Although they should have believed from this that He was indeed the Christ, of Whom the inspired Scripture had previously proclaimed in many places that He would work many signs. But they actually used this as a reason to persuade the more thoughtless people to kill Him, and they said: If we leave Him alone like this—that is, if we allow Him to live and work wonders—we will suffer terrible things. For if many believe in this breaker of the Law, everything we have will gradually slip away from us; and soon, when the Jews have finally grown weak, the Romans will attack us and will not allow us to freely practice the customs of our fathers, or to rule our own people, or to administer justice; instead they will administer justice themselves, and we will no longer do so.

Of course the Pharisees also cease to wonder and are turned to grief, and when they see Him stronger than death, they take counsel to kill Him. Not considering His unspeakable authority, but thinking of Him as a mere man, they said: What do we? for this Man doeth many signs. Although they ought rather to have believed from this that He was indeed the Christ, of Whom the inspired Scripture had previously proclaimed in many places that He would be a Worker of many signs. But they actually allege it as a reason, by which they endeavoured to persuade the more thoughtless to kill Him; and they say: If we leave Him thus alone, that is, if we allow Him to live and to work wonders, we shall suffer terrible things. For if many believe in this breaker of the Law, all that we have will bye and bye go from us; and presently, when at length the Jews have grown weak, the Romans will attack us, and will not permit us to freely practise the customs of our fathers, or to rule our own people, or to give judgment; themselves rather giving judgment, and we doing so no longer.

One of them, Caiaphas, who was high priest that year, said to them, "You know nothing at all, and you don't understand that it is better for us that one man should die for the people rather than the whole nation perish." He did not say this on his own, but because he was high priest that year, he prophesied that Jesus would die for the nation. And not only for the nation, but also so that he might gather together into one the children of God who are scattered abroad.

49, 50, 51, 52 But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye know nothing at all, nor do ye take account that it is expedient for us that one man should die for the people, and that the whole nation perish not. Now this he said not of himself: but being high priest that year, he prophesied that Jesus should die for the nation; and not for the nation only, but that He might also gather together into one the children of God that are scattered abroad.

Look at this—the very thing we were talking about, the thing the Jews were secretly working to accomplish, their high priest now openly urges them to do: to kill the Christ. He says it would be for the nation, even though the nation was unjust. And he speaks truly, his words being confirmed not by the people's wickedness, but by God's power and wisdom. For they put Christ to death for their own destruction, but He, being put to death in the flesh, became for us a source of all good things. And what he calls the nation's destruction—namely, being under Roman rule and losing the shadow of the law—is the very thing they were trying to prevent, yet they actually suffered it. So Caiaphas spoke from an unlawful motive; nevertheless his words were made to indicate something true, since they were spoken by someone holding the official position of a prophet. For he proclaims beforehand what good things Christ's death would bring about, saying what he did not understand and glorifying God (as Balaam did) under compulsion, since he held the privilege of the priestly order. The prophecy was given, as it were, not to him personally, but to the outward representative of the priesthood. Unless, as may have been the case, the words spoken by Caiaphas were fulfilled and came to pass afterward without his receiving any prophetic gift at all. For it is likely that what some people say will actually happen, even though they may say it without knowing for certain that it will come to pass. Caiaphas said that Christ's death would be for the Jews only, but the Evangelist says it would be for all mankind. For we are all called the offspring and children of God inasmuch as He is the Father of all, having through creation begotten and brought into existence the things that were not. And also because we had from the first the honor of being made in His image, were allotted supremacy over earthly things, were counted worthy of the divine covenant, and enjoyed the life and bliss of Paradise. But Satan, being unwilling that we should remain in that condition, scattered us and in various ways led man astray from his nearness to God. And Christ gathered us all together again and brought us through faith into one fold, the Church, and united us under one yoke, all being made one—Jews, Greeks, Barbarians, Scythians—and we are fashioned again into one new man, and worship one God.

Behold, the very thing of which we were speaking, the very thing which the Jews were secretly exercising themselves to bring into effect, this their high priest openly counsels them to do, even to kill the Christ; saying that it would be for the nation, although the nation was unjust. And he makes a true statement, his words being verified not by the perversity of the people, but by the power and wisdom of God. For they, to their own destruction put the Christ to death, but He, being put to death in the flesh, became for us a source of all good things. And what he calls the destruction of the nation, namely, the being under the hand of the Romans and losing the shadow of the law: the very thing which they were seeking to turn away, they actually suffered. Prompted therefore by an unlawful principle, Caiaphas said what he did; nevertheless his language was made to indicate something true, as being spoken by one in the official position of a prophet. For he proclaims beforehand of what good things the death of the Christ would become the source, saying that which he did not understand, and glorifying God (as Balaam did) under constraint, since he was holding the prerogative of the priestly order: the prophecy being as it were given, not to him personally, but to the outward representative of the priesthood. Unless indeed, as may have been the case, the words spoken by Caiaphas were accomplished and came to pass afterwards, without his having received any prophetic gift whatever. For it is probable that what some people say, will really happen, although they may say it without certainly knowing that it will come to pass. Caiaphas then said that the death of Christ would be for the Jews only, but the Evangelist says that it would be for all mankind. For we are all called the offspring and children of God inasmuch as He is the Father of all, having by way of creation begotten as it were and brought into existence the things that were not. And also, because we had from the first the honour of being made in His image, and were allotted the supremacy over earthly things, and were accounted worthy of the Divine covenant, and enjoyed the life and bliss of Paradise. But Satan, being unwilling that we should remain in that condition, scattered us, and in divers manners led man astray from his nearness to God. And the Christ collected us all together again and brought us through faith into one fold, the Church; and united us under one yoke, all being made one, Jews, Greeks, Barbarians, Scythians; and we are fashioned again into one new man, and worship one God.

For they desired to defile themselves with Christ's Blood, and from the moment when the assembly took place, it received a fresh start, as all publicly acknowledged their common agreement with it. For the Evangelist did not simply say, "From that hour they took counsel to commit the murder," but rather, "They took counsel together"—that is to say, what seemed desirable to each individual was also pleasing to all of them collectively.

For they had the desire to defile themselves with Christ's Blood, and from the moment at which the assembly took place, it received as it were a fresh start, the common consent of all to it being publicly acknowledged. For the Evangelist did not say simply: "From that hour they took counsel to commit the murder," but: "They took counsel together;" that is to say, the very thing which seemed desirable to each one individually was pleasing to them all collectively.

Jesus therefore no longer walked openly among the Jews, but left that place and went to a town called Ephraim near the wilderness, and there he stayed with his disciples.

54 Jesus therefore walked no more openly among the Jews, but departed thence into a city called Ephraim near to the wilderness; and there He tarried with His disciples.

Here also, then, as God, He knows the Jews' secret plan to His condemnation, even though no one reported it to Him. He withdraws not out of fear, but so that His presence would not seem to provoke those who were already eager for His death. He also teaches us to withdraw from the passions of angry people and not to throw ourselves into dangers, not even when they may be for the sake of truth. When we are actually overtaken by dangers, we should stand firm; but when we see them approaching, we should get out of their way, because the outcome is uncertain.

Here also therefore as God, to the condemnation of the Jews, He knows their secret design, although no one reported it to Him; and withdraws, not because He was afraid, but lest His presence might seem to irritate those who were already eager for His death. And He also teaches us to retire from the passions of those who are angry, and not to thrust ourselves into dangers, not even when they may be for the sake of truth: when we are actually overtaken by dangers, to stand firm; but when we see them coming, to get out of their way; because of the uncertainty of the issue.

Passing over everything else, the Evangelist goes on to the time of the passion. And he calls it the passover of the Jews typically, for he refers to the true Passover, not of the Jews, but of Christians, who eat the Flesh of Christ the true Lamb. And according to the ancient custom, those who had sinned either deliberately or through inadvertence purified themselves before the feast; and the typical passover was not shared in by any gentile, or uncircumcised person, or stranger, or hired servant, or unclean person; all of which types are spiritually fulfilled in the case of Christians.

Passing over everything else, the Evangelist goes on to the time of the passion. And he calls it the passover of the Jews typically; for [he refers to] the true Passover, not of the Jews, but of Christians, who eat the Flesh of Christ the true Lamb. And, according to the ancient custom, those who had sinned whether wilfully or through inadvertence purified themselves before the feast; and the typical passover was not shared in by any gentile, or un-circumcised person, or stranger, or hired servant, or unclean person; all which types are spiritually fulfilled in the case of Christians.

The people were looking for Jesus and talked among themselves as they stood in the temple, saying, "What do you think? Will He not come to the feast?" The chief priests and Pharisees had already given orders that if anyone knew where Jesus was, they should report it so they could arrest Him.

56, 57 They sought therefore for Jesus, and spake one with another, as they stood in the temple, What think ye? That He will not come to the feast? Now the chief priests and the Pharisees had given commandment, that, if any man knew where He was, he should shew it, that they might take Him.

The wording leaves it uncertain whether the statement "Think ye that He will not come to the feast?" comes from those who hated Jesus or from those who loved Him. It was quite possible that His believers might speak to the unbelievers like this: "Since you plotted to kill Jesus and assume He doesn't know about your secret plans, this will be clear proof to you that He is God. Obviously He won't come now to celebrate the feast with us, because as God He knows what you're planning." Alternatively, this could be understood as coming from those who hated Jesus: "Since Jesus always makes it his habit to ignore the law, are you who believe in Him willing to admit this is what He's like, given that He hasn't come to the feast now, showing contempt for the feast law by not joining us in celebrating it?" They say this not because everyone was required to travel together to Jerusalem for Passover, as they were for the feast of Tabernacles, but rather suggesting that His failure to come up to Jerusalem indicated cowardice, as if He couldn't protect Himself at such a time and therefore didn't come. Or yet another possibility: those assigned to arrest Him may have said these words to each other out of frustration, because they hadn't yet seen Him arrive and were anxious to quickly carry out their assignment.

The form of expression however leaves it doubtful whether the words: Think ye that He will not come to the feast?, are the utterance of those who hated or of those who loved Him. For it was not unlikely that those who believed on Him might speak to the unbelievers thus: "Since ye took counsel to put Jesus to death, and think that He is ignorant of what you have secretly planned, this will be a clear sign to you that He is God. For of course He will not come now to join us in celebrating the feast, because as God He knows your plans." Or the expression may be thus paraphrased as the utterance of those who hated Jesus: "As it is ever a custom with Jesus to set aside the law, are ye who believe on Him willing to acknowledge that this is His character, seeing that He is not now come to the feast, disregarding the law of the feast by not joining us in the celebration of it?" And they say this, not because it was necessary for all to go together to Jerusalem at the passover, as at the feast of Tabernacles, but rather implying that His not coming up to Jerusalem was an indication of cowardice, as though He was unable to protect Himself at such a time, and on that account failed to come. Or again, those appointed to take Him may have said these words to one another, being in despair, because they did not yet see Him come, and were eager quickly to execute that to which they had been appointed.

Chapter 12, verses 1-2. So six days before Passover, Jesus came to Bethany, where Lazarus was—the dead man whom He had raised from the dead. They prepared a dinner for Him there, and Martha served, while Lazarus was one of those reclining at the table with Him.

Chap. xii. 1, 2. Jesus therefore six days before the passover came to Bethany, where Lazarus was, the dead man whom He had raised from the dead. So they made Him a supper there: and Martha served; but Lazarus was one of them that sat at meat with Him.

Disdaining the plot of the Jews, the Lord gives Himself up, willing to suffer when the time for suffering had come, going to Bethany. He did not go directly into Jerusalem, lest by suddenly appearing to the Jews He might provoke them to anger. Instead, by the rumor that He was nearby, He gradually softened their furious rage. He eats with Lazarus, reminding those who saw them of His God-befitting power. By telling us this, the Evangelist shows that Christ did not despise the law. This is why six days before the Passover, when it was necessary that the lamb be purchased and kept until the fourteenth day, He ate with Lazarus and his friends. Perhaps this was because it was a custom—not from the law but from long usage—for the Jews to have some small celebration on the day before the lamb was taken. This way, after the lamb was obtained, they could devote themselves from that time until the feast to fasting or eating sparingly, and to purifications. The Lord is therefore seen to have honored even in this the customs of the feast. The Evangelist says with amazement that the man who had been dead four days was eating with Christ, to remind us of His God-befitting power. He adds that Martha, out of her love for Christ, served and attended to the work of the table.

Disdaining the plot of the Jews, the Lord gives Himself up, willing to suffer when the time for suffering was come, going to Bethany; not actually into Jerusalem, lest, suddenly appearing to the Jews, He might kindle them to anger; but by the rumour of His being so near gradually softening the rage of their wrath. And He eats with Lazarus, thereby reminding those who saw them of His God-befitting power. And by telling us this, the Evangelist shows that Christ did not despise the law; whence also six days before the passover, when it was necessary that the lamb should be purchased and kept until the fourteenth day, He ate with Lazarus and his friends: perhaps because it was a custom, not of law but from long usage, for the Jews to have some little merry-making on the day before the lamb was taken, in order that after the lamb was obtained they might devote themselves, from that time until the feast, to fasting or spareness of food, and to purifications. The Lord therefore is seen to have honoured even in this the customs of the feast. And in amazement the Evangelist says that he who had been four days dead was eating with the Christ, to remind us of His God-befitting power. And he adds that Martha, out of her love towards Christ, served, and ministered at the labours of the table.

You are of your father the devil, and you will carry out the desires of your father. He was a murderer from the beginning and did not remain in the truth, because there is no truth in him.

44 Ye are of your father the devil and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth because there is no truth in him.

Having reasonably led them away from their kinship with Abraham and convicted them of being unlike him in their conduct, and of being far removed from godliness toward God Himself, and having also explained why they are unable to obey His word, He again shows who can more fittingly and properly be called their father. "You therefore," He says, "are of your father the devil," whom He says was also a murderer in the beginning and does not abide in the truth and is a liar; and that his father was a liar, whom He clearly defined in what follows. For the very force of these brief words contains much obscurity and especially needs careful examination. For the teaching about this is deep, and I think not clear to most people. As for the meaning that can readily be grasped, it assigns to the Jews no other father than Satan who fell from heaven. But what is stated next about the father assigned to them—that he is a liar just as his father also was—troubles us, or rather compels us to considerable fresh doubt. For whom (if we think reasonably) can we imagine to have been father to the devil, or who else before him fell to whom the one who comes after can be compared in likeness and manner? For no one will show us such a statement in the holy and Divine Scriptures; and what is not told in the divinely-inspired Scriptures is in no way to be received as truth. For every spirit that is counted among devils as a child of the devil is called Satan according to what our Savior Christ said: "If Satan casts out Satan, he is divided against himself." Yet we have heard of one surpassing the rest and above them, the one to whom the Prophet Ezekiel said somewhere, "You are the seal of likeness and crown of beauty begotten in the delight of the Paradise of God; you put on every precious stone." Who else then shall we blamelessly suppose existed, after whom this one was formed, in likeness I mean with regard to vice? For some of the earlier commentators, citing what is now before us, say that that ancient Satan who is understood to be the chief of all the other devils was bound by the Might of God and cast into Tartarus itself to pay the penalty there for what he had done in outrage against God, and that some other appeared after him, falling nothing short of the abominations of his father, and they affirmed that it was of him that the Savior says he was a murderer from the beginning and that he is a liar, as his father.²¹¹

Having with reason led them off from their kindred with Abraham and convicted them of having unlikeness to him in their manners, and of being far removed from piety toward God Himself, and yet moreover having explained the reason of their not being able to be obedient to His speech, He again shews who will rather be more fittingly and properly termed their father. Ye therefore, He says, are of your father the devil, whom He says was also a murderer in the beginning and that he abides not in the truth and is a liar; and that his father was a liar, whom in what follows He defined clearly who he is: for the mighty force itself in their brevity of the words before us has much obscurity and specially needs accurate scrutiny. For deep is the discourse about this, and not clear I ween to the many. For as to the meaning which can readily be got, it allots to the Jews no other father than Satan who fell from heaven. But that which is put next about the father allotted them, that he is a liar just as his father also, troubles us, yea rather compels us to fresh doubt not a little. For whom (if we think reasonably) can we imagine to have been father to the devil, or what other before him fell to whom he that comes after can be compared in likeness and manner? for no one will shew us such a reading as this in the holy and Divine Scriptures; and in no wise is that to be received as truth which is not told in the Divinely-inspired Scriptures. For every spirit that is reckoned among devils as a child of the devil is called Satan according to what is said by our Saviour Christ, If then Satan cast out Satan, he is divided against himself: yet have we heard of one surpassing the rest and above them, him to whom it is somewhere said by the Prophet Ezekiel, Thou art the seal of likeness and crown of beauty begotten in the delight of the Paradise of God, every precious stone hast: thou put on. Whom else then shall we unblamed suppose existed, after whom this one was formed, in likeness I mean as to vice? for some of the elder expositors, citing what is now before us, say that that ancient Satan who is conceived of as being the chief of all the other devils was bound by the Might of God and cast into Tartarus itself there to pay the penalty of what he had done in outrage against God, and that some other appeared after him, coming nothing short of the abominations of his father, and they affirmed that of him it was that the Saviour says that he was a murderer from the beginning and that he is a liar, as his father.²¹¹

But unless we had thought carefully about this, we would have reasonably accepted it right away. However, one thing above all prevents us from approving it without careful consideration. For at the time of the Savior's coming, the devil's tyranny was beginning to fall, and the wicked and unclean spirits were being sent out into the deep. And indeed the devils would come and openly beg Him not to command them to go out into the deep. And we remember that they cried out loudly about this, saying, "Leave us alone, what do we have to do with You, Jesus of Nazareth? We know who You are, the Holy One of God. Have You come here to torment us before the time?" For they themselves knew very well that our Lord Jesus Christ, having come among us, would destroy them and trouble them in many ways, having found much discussion about Him among those in Israel. Yet they complained as though He had not come at the right time, in this too acting tyrannically and wrongly accusing the time of His coming. But they say "before the time," as though they were not tormented at any other time, but were expecting one time, the time of His coming, when they would certainly undergo what they were expecting. And to this we say further: If, being bound according to their argument, someone else deceived Adam and still does not stop the madness he is accused of, the first one will be completely blameless regarding us, and this explanation will free him from all blame. He has neither killed anyone, nor deceived, nor lied, nor will it be justly said to him by God, "As a garment stained with blood shall not be clean, so neither shall you be clean, because you destroyed My land and killed My people." If therefore we grant that the one they call the first has no share at all in the evil deeds listed above, whom shall we decide that the second one after him imitated, or after whom was the one formed who surpassed his leader in wickedness and bore a deeper imprint of that one's villainy?

But unless we had much considered it in our minds, we should with reason have readily accepted this, but now this one thing above all suffers us not to approve inconsiderately. For at the time of the Saviour's Advent, the tyranny of the devil was receiving the beginning of its fall and the wicked and unclean spirits were being sent forth into the deep. And verily the devils would come and openly beg Him, that He would not command them to go forth into the deep. And we remember that they made a great outcry about this, saying, Let us alone, what have we to do with Thee, Thou Jesus of Nazareth? we know Thee Who Thou art, The Holy One of God, art Thou come hither to torment us before the time? For that our Lord Jesus Christ having come among us would waste them away and manifoldly vex them, they themselves too knew full well, finding much talk of Him among those in Israel, yet found fault as though He had come not in His season, in this too acting tyrannically and perversely accusing the time of the Advent. But they say before the time, as though in no wise tormented in any other time, but looking for one, the time of the Advent, in which they were unquestionably to undergo what they are expecting. And to this we say besides, If, he being bound according to their distinction, some other deceived Adam, and does not yet cease from the madness whereof he is accused, the first one will be wholly blameless as regards us, and this account will free him from all blame, and neither hath he slain any, nor deceived nor lied, nor yet will it be justly said to him by God, As raiment stained in blood shall not be clean, so neither shalt thou be clean, because thou destroyedst My land and slewest My people. If therefore we grant that that he whom they say is the first is wholly without any share in the above enumerated evil deeds, whom shall we decide that the second after him imitated, or after whom was he formed who surpassed in wickedness his leader, and had the deeper impress of that one's villainy?

I suppose it would not be unreasonable for us to work through fuller proofs while investigating this matter, but we think it is unnecessary to expend too much effort on what is not needed. Therefore, we will move on to another idea and carefully examine who it was that Christ assigned to the Jews as their father of similar character and disposition, so that an evil spirit—that prince of evil, namely Satan—might reasonably be enrolled as his father. Christ therefore traces them back to Cain, who was the first of all people to refuse to love the One who corrected him through reproofs. Cain was established as the beginning of envy, murder, craft, lying, and deceit, second only to that Satan whose son he is rightly said to be, since he receives in himself the complete impress of that one's wickedness. For just as God is the Father of every holy and righteous person, being Himself the beginning of the holiness and righteousness of all, in the same way I believe Satan may reasonably be called the father of every wicked person, himself being the author of all wickedness. But since we have said that Cain was given to the Jews as their father, and to Cain in turn Satan, let us follow through on our own words and clearly show that Satan first of all raised his neck against God's reproofs, then both deceived and lied, and finally through envy committed murder. Having shown that Cain was of similar character and disposition to him, we will in the third place bring our argument down to the Jews, who possess completely the image of the wickedness that is in him.

And it were I suppose not unreasonable that we searching out this matter should go through fuller proofs, but we think it superfluous to put forth too much energy for what needs not: we will therefore go on to another thought and accurately search who it was that Christ allotted to the Jews as their father of like manner and disposition, so that for his father might reasonably be enrolled an evil spirit, that prince of evil, i. e. Satan. He brings them up therefore to Cain who first of all men loved not Him who chastised him by reproofs, but was set forth as the beginning of envy and murder and craft and lying and deceit, next to that Satan whose son he is rightly said to be, inasmuch as he receives in himself the whole impress of that one's wickedness. For as God is the Father of every holy and righteous person, being Himself the beginning of the holiness and righteousness of all:—-in the same way I deem will Satan be reasonably styled father of every wicked person, himself being the author of all wickedness. But since we have said that Cain was given to the Jews as their father, to Cain again Satan, come let us following out our own words clearly shew that Satan first of all reared his neck at God's reproofs, then both deceived and lied and lastly through envy committed murder: and having shewn that Cain was of like manner and disposition with him, we in the third place bring down our argument to the Jews who possess complete the image of the wickedness that is in him.

Satan therefore despised his own principality and greatly desired what was above his own nature. By not keeping within the limits of his position, he was brought down and fell, and was thereby convicted by God and taught the measure of his nature. But gaining nothing from this because of his evil intention, he grew sick with a worse disease. He had no intention of correcting his own disposition but was determined to remain in stubborn wickedness. But when the first man was formed by God, according to the book of Moses, and was in Paradise still keeping the commandment given to him—I mean the one about the Tree—Satan was first inflamed with envy. Since his transgression and disobedience were condemned by the first-created humans while they were still keeping the commandment given to them, he was eager to draw them into disobedience through many cunning deceits. Knowing they would waste away if they disregarded the commands of the Great King, he persuaded them to do this, bringing the greatest evils upon those who had done him no harm. That the transgression of Adam and the death that came through it were works of devilish deceit and envy, the very nature of the matter itself will teach us, and the saying of the all-wise Solomon will make this clear to us when he speaks as follows: God made not death, but through envy of the devil came death into the world.

Satan therefore despising his own principality and greatly longing after what was above his own nature, and not keeping the limit of his position, was borne down and fell, thereby convicted by God and taught the measure of his nature. But nothing profited thereby by reason of his ill counsel, he sickened of a worse disease, by no means looking to the duty of amending his own disposition, but minded to abide in steadfast perversity. But when the first man was formed by God, according to the book of Moses, and was in Paradise, yet keeping the commandment given him, that I mean about the Tree, Satan was first kindled to envy, and in that his transgression and disobedience were blamed by the first-created, while they were as yet keeping the commandment given them, he was eager by much-intriguing deceits to draw them away unto disobedience. And knowing that they would waste away if they made light of the commands of the Great King, he persuades them to do this, encompassing with the uttermost ills those who had nothing injured him. For that a deed of devilish deceit and envy was the transgression in Adam and the death that through it sprang upon him, the very nature of the thing will itself teach us, and the saying of the all-wise Solomon will make clear to us speaking on this wise, God made not death, but through envy of the devil came death into the world.

Here is the rewritten paragraph:

This, then, is his role. Let Cain now come before us and stand in our presence. He was Adam's firstborn, a farmer by trade, and after him came Abel, who was a shepherd of sheep. Since the law of nature called them to offer sacrifice to God, implanting knowledge of the Creator without teaching (for all good things have been sown and poured into our nature by God), Cain offered some of the fruit of the ground, as it is written, while Abel also brought some of the firstborn of his flock and their fat. God looked favorably on Abel and his gifts, but He did not look favorably on Cain and his offerings. Cain became very upset and his face fell. The Lord God said to Cain, "Why are you upset and why has your face fallen? If you offered well but did not divide correctly, did you not sin? Be quiet." Then to Abel: "He shall turn to you and you shall rule over him." Therefore Cain was blamed for not dividing his offering correctly, while Abel was rightly deemed worthy of praise and honor, which became food for Cain's envy. He was angered by the correcting reproofs, just as Satan was, and then, swelling with unrighteous envy, as we said, he pursued his brother with deceit, already planning the unholy murder. For it says that Cain said to Abel his brother, "Let us go over to another field better than this," and inviting him as if to enjoyment and fresh grass, while Abel was completely unsuspecting, he savagely murdered him and was the first to lay someone dead on the ground, thinking (it seems) that he would surely win all admiration, having no one left to surpass him. After killing him, he told a lie. When God asked, "Where is Abel your brother?" he said, "I do not know," and out of his extreme foolishness added in anger, "Am I my brother's keeper?" For it says that he practically said this: "You who crowned him unjustly, what good did You, his Keeper, do for him?" You see clearly, then, that the complete likeness of the devil's wickedness was accurately finished in him, and the pattern of his character was molded in an equal and similar fashion.

Herein then is his part, let now Cain come in to us and stand before us. For he was the first-born of Adam, an husbandman by occupation, and next after him came Abel, but he was a shepherd of sheep. But since the law of nature called them to offer sacrifice to God, implanting untaught the knowledge of the Creator (for all good things have been sown and infused in our nature by God): Cain offered of the fruit of the ground, as it is written, but Abel, he also brought of the firstlings of his flock and of the fat thereof; and God had respect unto Abel and to his gifts but unto Cain and to his offerings He had not respect. And Cain was very vexed and his countenance fell. And the Lord God said unto Cain, Why wert thou vexed and why did thy countenance fall? If thou offeredst well but dividedst not aright, didst thou not sin? be still. Then to Abel, Unto thee shall be his resort and thou shalt rule over him. Therefore Cain was blamed for dividing not aright his offering, Abel was rightly deemed worthy of praise and honour, which was to Cain food of envy. For he was exasperated at the correcting reproofs, just as Satan was, then swelling with unrighteous envy, as we said, he goes after his brother in guile, already devising the unholy murder. For, it says, Cain said to Abel his brother, Let us go over unto another field better than this, and inviting as though to enjoyment and tender grass him who was utterly unconscious, he savagely murdered him, and first of all laid him dead on the ground, thinking (it seems) that he would surely win all wonder, having no longer any to surpass him. And having slain him, he told a lie; for when God says. Where is Abel thy brother? he says, I know not, and out of his exceeding folly added in heat, Am I my brother's keeper? For it says that he well-nigh said thus, Thou who crownedst him unjustly what good didst Thou, his Keeper, do him? Thou seest then and that clearly that the whole likeness of the devil's wickedness was accurately finished in him, and the conformation of his manners moulded after an equal and like fashion.

Let our discussion therefore proceed to the impiety of the Jews, and clothing them with the likeness of Cain's villainy, let us show that they attempted against Christ the same things he did against Abel, so that he may rightly and fittingly be called their father. Therefore Cain was the firstborn, as we have said, and Israel was again the firstborn among the children of God by adoption, as was said to Moses: Israel is My firstborn. And Cain brought an offering to God from the produce of the ground, but God did not regard his offerings, as it is written. For Israel's worship under the law was more earthly, as has been said, consisting of bulls and sheep and fruits of the earth, and God does not accept this. For He says, To what purpose does incense come to Me from Sheba and cinnamon from a far country? And through the voice of Isaiah He openly cries out, Who required this at your hand? After Cain came the righteous Abel to sacrifice from the sheep. For after the service according to the law, and at the fulfillment of the Prophets, came Christ the truly Righteous, bringing not fruits of the earth as a sacrifice to God the Father, but offering Himself as an immaculate Victim for an odor of a sweet smell for the life and salvation of all. For God the Father, dismissing the worship under the Law as more earthly, regarded the sacrifice of our Savior Christ with favor. The phrase "had respect to" means "Delighted in." What followed? Cain was rebuked for not dividing correctly, and when blamed he became sick with envy and rushed headlong into murder. And God was admonishing the people of the Jews through His Son, asking better offerings from them, commanding them to transform the worship according to the Law into spiritual fruit-bearing, and urging them to change the Letter into truth. But when reproved they grew angry and were struck with their ancestral envy, and they unrighteously plotted murder against our Savior Christ. Cain deceived Abel, and taking him into the field displayed him dead. The Jews likewise, as far as they were able, deceived Christ, sending the traitor in the guise of a friend, who came to Him to betray Him and saluted Him deceitfully saying, Hail Master. And they too took Him into the plain—that is, they destroyed Him outside the gate. For Christ suffered outside the gate because of us and for us. You see then how they are found to be in no way like Abraham or those who were really of him, but bear the image of their own fitting and true father, and being madly sick with wickedness conformed and akin to his, they rightly hear, "Ye are of your father the devil and the lusts of your father ye will do; he was a murderer from the beginning and abode not in the truth because there is no truth in him; when he speaketh a lie, he speaketh of his own, for he is a liar just as was his father. And I, because I tell you the truth, ye believe Me not." The aim of the discourse points to the father of the Jews who was brought forward and exhibited—I mean Cain—but it extends more generally. For He does not limit the force of what He says to that man's life alone, but applies it broadly to everyone who is like him, assigning what is said of one individual to everyone who resembles him. For when Cain or any other liar like him utters a lie, he utters it as from his own family. For having learned what he has from his rulers and from the one who gave him the beginning of wickedness, he makes the lie his own as some natural possession and imitates his own father, for he utters a lie. Therefore, since he had for his father one who delighted in lies, he is led on as if by natural laws to the baseness of his grandfather and father, and shows forth their villainy in himself, and making the depravity of his ancestors the very clearest image of his own character and ways, he surely boasts of his own evil.

Let our discourse therefore go forward to the impiety of the Jews, and putting around them the likeness of Cain's villainy, let us shew that they essayed those things against Christ, which he did against Abel, that rightly and fitly he may be termed their father. Therefore first-born was Cain, as we have said, first-born again among the children of God by adoption was Israel, as was said to Moses, Israel is My first-born. And he hath brought of the produce of the ground an offering unto God, but to his offerings He had not respect, as it is written. For more earthly was Israel's worship of the law, as has been said, by bullocks and sheep and fruits of the earth, nor does God accept this. For to what purpose, He saith, cometh there to Me incense from Sheba and cinnamon from a far country? and by the voice of Isaiah too He openly crieth, Who required this at your hand? After Cain cometh the righteous Abel to sacrifice of the sheep. For after the service according to the law, and at the consummation of the Prophets came Christ the verily Righteous, bringing not fruits of the earth for a sacrifice to God the Father, but for the life and salvation of all offering to Him Himself as an immaculate Victim for an odour of a sweet smell. For God the Father dismissing as more earthly the worship after the Law, had respect to the sacrifice of our Saviour Christ. The word, had respect to means Delighted in. What followed? Cain was rebuked for not dividing aright, and when blamed was sick of envy, and hastens headstrong unto murder. And God was admonishing in His Son the people of the Jews, was asking of them better things for offering, bidding them transform the worship according to the Law unto spiritual fruit-bearing, and urging them to transfashion the Letter unto truth: but they reproved are angry, and are smitten with the paternal envy, and unrighteously plot murder against our Saviour Christ. Cain deceived Abel, and taking him into the field displayed him dead: the Jews likewise as far as in them lay deceived Christ, sending the traitor in the guise of a friend, who coming to Him to betray Him saluted Him deceitfully saying, Hail Master. And they too took Him into the plain, i. e., they destroyed Him without the gate. For without the gate did Christ suffer because of us and for us. Thou seest then how they are found to be in no way like Abraham or those who were really of him, but bear the image of their own fitly and really belonging father, and madly sick with wickedness conformed and akin to his, they rightly hear, ye are of your father the devil and the lusts of your father ye will do; he was a murderer from the beginning and abode not in the truth because there is no truth in, him; when he speaketh a lie, he speaketh of his own, for he is a liar just as was his father. And I, because I tell you the truth, ye believe Me not. The aim of the discourse looks to the father of the Jews who was brought forward and exhibited, I mean Cain, but it spreads out more generally. For not at that man's life does He bound the force of what He says, but puts it round about every one who is like him, allotting what is said of one individually to every one who is like him. For when (He says) Cain or other liar like him utters a lie, he utters it as of his own kin. For learning what he has from his rulers and him who hath given him the beginning of wickedness, he making the lie his own as some natural acquisition imitates his own father, for he utters a lie. Wherefore (He saith) since he had for his father one who delighted in lies, he is led on as by natural laws to the ignobility of his grandfather and father and shews forth in himself their villainy, and making the depravity of his ancestors the very clearest image of his own manners and ways, surely brags of his own ill.

Since this is indeed the case, and the wickedness of elders is stamped upon those who share their character—causing them to be called their children—what prevents you from believing me even when I tell you the truth: that I have certainly come from a true Father and, as I said before, proceeded forth from God and have come? For if a person tells lies because he has a liar for a father and speaks them as coming from his own family, how can it not be necessary that I too, speaking the truth, must be understood to have been truly begotten of a true Father and not, as you blasphemously supposed, from someone earthly who came from fornication and unlawful union?

Since then this is even so and the wickedness of elders engraven on those of like manners with themselves, causes them to be styled their children, what is it that hinders you from believing Me even when I tell you the truth, that I of a surety am sprung of a True Father, and (as I said before) I proceeded forth from God and am come? For if a person tells lies because he has a liar for his father and utters them thence as from his own kindred, how is it not of necessity that I too speaking the truth must be conceived to have been surely begotten of a True Father and not (as YE blasphemously surmised) from one of the earth who was of fornication and unlawful union?

Such words, then, the Lord addressed to the Jews. But we must understand that in the case of human beings or rational spirits, the kinship they may have with one another and with the father of all wickedness, the devil, is seen in their manners and habits. In regard to the Only-Begotten, this is understood only as a representation of what is before us, for by Him the relationship is depicted fully and precisely, since His kinship with the Father is Natural and Essential. For being truly from Him, possessing all that is His with Natural Property and the highest degree of likeness in all things, He is seen as the Form and Image and Impress of the One Who begot Him. Therefore, since the Father is True, He who is from Him—that is, the Christ—is certainly Truth as well.²²

Such words then will the Lord have used to the Jews. But we must know that in respect of men or of rational spirits in manners and habits is seen the kinness which they may have one to another [and] to the father of all wickedness the devil: in regard of the Only-Begotten this is taken only as an image of this which is before us: for by Him it [i. e., the relationship] is full exactly limned, for His Connaturalness with the Father is Natural and Essential. For being of Him in truth, possessing all that is His with Natural Property and the acme of likeness in ail things, He is seen the Form and Image and Impress of Him Who begat Him. Since therefore the Father is True, Truth of a surety is He too That is of Him, i. e., the Christ.²²

The question is not that of someone who expects to be convicted, but rather of One who removes and completely denies the possibility that the Very God who shone forth from God could fall into sin, for Christ committed no sin. For all sin originates from turning aside from what is better to what is not so, and occurs in those whose physis (nature) is capable of turning and who are susceptible to change toward what they should not be. For how can someone be conceived to sin at all who knows no turning and is not susceptible to change to anything that is not fitting, but rather is steadfast in His own innate Good, and that not from another but from Himself? The Lord then asks the Jews if they can convict Him of sin at all. And the word used for this applies to every transgression universally, but connecting it properly with what is before us, we say that He does not presently ask about every sin and do this as though fearing to be convicted, but we understand it this way: since He was always zealous to expose the sin of the Jews, He would not have endured through this question to provoke them to accuse Him again of those things they previously said, "For a good work we do not stone You but for blasphemy, and because You, being a Man, make Yourself God," and in addition they would bring forward the breaking of the sabbath, regarding which He was judged to have greatly transgressed. By sin therefore He presently means falsehood. For if, He says, I am never yet convicted of being untrue, why are you minded to disbelieve Me who always speak the truth, and tell you with certainty that I am sprung from the Very Father and know no falsehood? Therefore give faith unhesitatingly to hold that I am surely True when I say of Myself, "I proceeded forth from God and have come," and of you that your father is the devil, for you lie and desire to kill just as he does. But He convicts them profitably of desiring to kill Him, thereby cutting short their attempts. For sin exposed often feels shame, and in a way withdraws, finding no way of going forward and persisting, but if it thinks it lies hidden, it is all the more emboldened and with unchecked momentum creeps on to the basest completion.

The question is not that of one who looketh to be convicted, but rather of One Who takes away and utterly denies the possibility of Very God Who beamed forth of God, falling into sin: for Christ did no sin. For all sin takes its rise from the turning aside from the better unto that which is not so, and is produced in those whose nature it is to turn and who are recipient of change unto what they ought not. For how will he be conceived to even sin who knows no turning nor is recipient of change to ought that is not convenient, but rather is steadfast in His own innate Good, and that not from another but from Himself? The Lord then enquires of the Jews if they can at all convict Him of sin. And the word used for this will go through every transgression universally: but connecting it fitly with what is before us, we say that He does not at present ask it of every sin and do this as fearing to be convicted, but we consider it in this way, that since He was ever zealous to shame the sin of the Jews, He would not have endured by this question to incite them to again accuse Him of those things of which they before said, For a good work we stone Thee not but for blasphemy, and because Thou, being a Man, makest Thyself God: and besides that they should bring forward the breach of the sabbath in regard to which He was judged to have exceedingly transgressed. By sin therefore He at present means falsehood. For if (He says) I am never yet convicted of being untrue, why are ye minded to disbelieve Me who ever speak the truth, and tell you of a surety that I am sprung of the Very Father and know not falsehood? Give therefore give to faith unhesitatingly to hold that I am surely True when I say of Myself, I proceeded forth from God and am come, of you that your father is the devil, for ye lie and desire to kill just as he doth. But He convicts them profitably of desiring to kill Him, cutting short thereby their attempts. For sin exposed often blushes, and after a sort withdraws, finding no way of going forward and persisting: but if it think that it lies hid, it is ever the more lifted up and with unchecked impetus creeps on to basest consummation.

He often repeats the same words when He sees that they understand nothing, for this too is most fitting for teachers: not to shrink from presenting the instruction many times over when it was not understood at first, so that it may be fixed in the souls of the hearers. When therefore the liar (He says) speaks a lie, he speaks from his own nature, for he is a liar just as his father is: why do you, reasoning and acting in ways that do not conform to what I say, not believe Me, although I say the truth, imagining that I am therefore speaking apart from the truth, seeing that I am just as True as the Father also is? It is likely, I suppose, that He is convicting the Jews of being therefore weak in their capacity to receive the words of truth, because they are not sons of the truth. They call God their Father falsely and to no purpose, saying, We have One Father, God. For God (He says), being wholly Truth, rejoices in the truth and wills that those who worship Him worship Him in Spirit and in truth. And the children of the truth willingly receive what is akin to them, that is, the Truth. But you, when I tell you the truth, therefore do not believe, because you are not children of the truth. The Lord seems to me to be saying something like this to the Jews, as one will easily see if one applies the speech to another person. For let someone of sober character, for example, say to an unbridled son or servant or neighbor, If I seem to you to be of sober character, shunning fornication and putting the thought of it as far from me as possible, why do you disbelieve and give no credence when I say that it is a foul and polluted deed? One would not suppose that he said this looking for an answer to his question, but by showing the person to be unbelieving he clearly convicts him that, rejoicing in licentiousness, he does not admit the speech that would correct him.

He goes often through the selfsame words, when He sees that they understand nought: for this too is a thing most befitting for teachers, not to shrink from manifoldly revolving the instruction which at the first was not taken in, in order that it may be fixed in the souls of the hearers. When therefore the liar (He says) speaketh a lie, he speaketh of his own, for he is a liar just as his father: —- why do ye reasoning and acting not conformably to what I say, not believe Me, albeit I say the truth, [imagining] that I am therefore speaking apart from the truth, seeing that I am even so True as is the Father also? It is (I suppose) likely that He is convicting the Jews of being therefore infirm in the power of containing the words of the truth, because they are not sons of the truth. To no purpose do they falsely call God their Father, saying, We have One Father, God. For God (He says) being wholly Truth, rejoices in the truth and wills them that worship Him, to worship Him in Spirit and in truth. And the children of the truth receive willingly what is of kin to them, i. e., the Truth. But YE when I tell you the truth do therefore not believe, because ye are not children of the truth. Some such thing does the Lord seem to me to be saying to the Jews, as one will easily see if one adapt the speech to another person. For let one for example of sober character say to an unbridled son or servant or neighbour, If I seem to thee to be of sober character shunning fornication and putting the thought thereof as far from me as possible, why disbelievest thou and givest no credence when I say that it is a foul and polluted deed? One would not I suppose say that he said this, looking for an answer to his question, but whereby he shews him unbelieving clearly convicts him that he rejoicing in licentiousness does not admit the speech that would amend him.

We should think the same way about the Jews when Christ says, "If I say the truth, why do ye not believe Me?" This form of question carries an affirmation along with it and always attached to it, right from the questions themselves. In fact, we might say the question strongly convicts them. For we convict those who are questioned of having the disease of lacking what we ourselves possess. But notice how He doesn't say simply or generally "why believe ye Me not?" but has added "YE," hinting at those who were habitually more fierce in their disbelief, and indicating that there were some people there who perhaps had a nobler mind and did not preserve in their ways the exact imprint of Cain's stubbornness, but were even then moving forward to being enrolled among the children of God. For I say we must not think that all the Jews were completely immersed in unmixed foolishness, but that some, having a zeal for God (as Paul says) yet not according to knowledge, therefore delayed a little regarding the faith. But among those who were disposed this way, we should especially blame, as extremely inclined toward wrath and excessively stirred up to bloodthirstiness, the unholy scribes and Pharisees in particular, to whom the words "Why do YE not believe Me" more fittingly apply, since Christ is attributing to them as their own boundless unbelief. For they were the leaders who persuaded their followers to go along with their profane acts. Therefore they are rightly accused of having taken away the key of knowledge, neither entering in themselves nor allowing others to enter. The "YE" therefore has its most particular application to the rulers.

Thus then shall we conceive as to the Jews likewise, when Christ says, If I say the truth, why do ye not believe Me? for the form of such questions has an affirmation alongside of them and ever annexed, from the very questions themselves; yea rather (may one say) the question largely convicts them. For we convict those who are asked of having the sickness of being without what ourselves possess. But note how He says, not absolutely nor generally, why believe ye Me not? but hath added YE, hinting at those who were wont more fiercely to disbelieve, and indicating that there were some there who had haply a nobler mind, and did not preserve in their ways the accurate impress of Cain's stubbornness, but were even now going forward to being even enrolled among the children of God. For I say that we must not think that all the Jews were utterly immersed in untempered folly, but that some having a zeal of God, as Paul saith, yet not according to knowledge, did therefore delay a little as to the faith. But in those who were thus disposed we shall blame, as much looking unto wrath and intemperately kindled unto bloodthirstiness, the unholy scribes and Pharisees in particular, to whom will more fitly pertain the, Why do YE not believe Me, Christ as it were attributing to them as their own, boundless unbelief. For they were they who are the leaders and who persuade their subjects to go along with their profane-nesses. Rightly therefore are they accused as having taken away the key of knowledge, and neither entering in themselves, and hindering others. The YE therefore has its more especial application to the rulers.

We must understand here that certain people are of God, not as though they were begotten from His ousia (for that would be foolish), nor according to what is said through Paul, "All things are of God" (for since He is Creator and Maker of all things who gives being to all, the Divine Paul says that all things are from Him). But it will not fit to understand it that way here, for all are of God, both bad and good, insofar as He is Creator of all. He therefore says that a person is of God who through virtue and right conduct is related to God, and counted worthy of kinship to Him, in that He graciously enrolls such people among His children. He who is of God, He says, will receive the Divine words most readily and gladly (for what is related and one's own is always dear), but he who is not of God—that is, he who in no way values relationship with Him—will not gladly hear the Divine words. For neither will good easily indwell the bad, nor will longing for virtue be something worth fighting for to them, since their mind has been filled with the utmost depravity and looks only to its own will.

We must here understand that certain are of God, not as though begotten of His Essence (for that were foolish), nor yet according to what is said through Paul, All things are of God (for since He is Creator and Maker of all things who giveth being to all, the Divine Paul saith that all things are of Him): but it will not harmonize so to understand it here, for all are of God, both bad and good, in so far as He is Creator of all. He says therefore that he is of God who by virtue and a right conversation is related to God, and accounted worthy of kinness to Him, in that He deigns to enrol such among His children. He therefore, He says, that is of God will receive most readily and gladly the Divine words (for that which is of kin and own is always dear) but he that is not of God, i. e., he who in no wise prizes relationship with Him, will not most gladly hear the Divine words: for neither will good easily inexist the bad, nor will longing for virtue be to them a thing worth fighting for, since their mind has been filled with the extremest depravity and looks to only its own will.

But when Christ says, He that is of God heareth God's words, let no one think that He is commanding us to admit the Divine voice merely through our physical ears. For who, even if he is a thoroughly bad man, will surely not hear the voice of someone speaking, unless he has lost his hearing through some disease? But the word heareth, He uses here in place of consents, believes and stores up in his mind, as it is said in the book of Proverbs, The wise will receive commandments in his heart. For in the case of the unwise or despisers, the word, like some meaningless sound or like some noise that annoys to no purpose, immediately departs from those who receive it. But into the heart of the prudent, like generous soil, it sinks in.

But when Christ says, He that is of God heareth God's words, let no one think that He is bidding us to give the Divine voice entry in merely our bodily ears. For who that is, even though he be a thoroughly bad man, will not surely hear the voice of him who speaketh, if he have not by some disease lost his hearing? But the word heareth, He here puts instead of Consents, believes and lays up in his mind, as it is said in the book of Proverbs, The wise will receive commandments in his heart. For that of the unwise or despisers the word borne about, like some meaningless sound and like some din that annoys to no purpose, forthwith departs from the recipients: but into the heart of the prudent like some generous soil it sinks in.

The Lord now very wisely convicts the Jews of their madness and shows that they blaspheme without restraint by saying that His words are the words of God. For He is instructing them again, He says, to think more appropriately about Him and not to suppose that He truly came from Joseph or anyone else on earth, but to believe that He has appeared as God of God from the ousia of God the Father. When they understand this, they are annoyed and burn with even hotter anger, adding iniquity to their iniquity, as it is written, through the very things by which they insult Him even more.

Full wisely does now the Lord, convicting the madness of the Jews and shewing that they blaspheme without restraint, say that His words are the words of God. For He reinstructs them (He says) to think more becomingly of Him and not to deem that of Joseph or any other of those on the earth did He of a truth spring, but to believe that of the Essence of God the Father He hath appeared God of God. Which they indeed understanding are annoyed and burn with hotter wrath, adding iniquity to their iniquity, as it is written, through those things whereby they insult Him yet more.

We must again lament the madness of the Jews and the extremity of their foolishness. For they are caught by their own words, like wild beasts that spring upon the hand of those who are killing them, themselves giving force to the blade against themselves. For when they are rebuked for lying as their habit and custom which had grown up with them, they immediately show that it is true, and they are wounded at hearing from the Savior that they are not of God, yet immediately without pause they display in themselves the most exact image of the devil's wickedness. For they dare to say that He who is sprung God of God is a Samaritan and possessed, when they themselves rather have within themselves the bitter and God-opposing devil, for no one says Anathema Jesus except in Beelzebub, as Paul says. Therefore by this also they are found to be liars and insulters and revilers, and being accustomed to fight against God, they shall pay fitting penalty to the Judge who can do all things.

Meet is it again to bewail the madness of the Jews and the exceedingness of their folly. For they are taken by their own voice, like wild beasts when they spring upon the hand of them who are slaying them, themselves against themselves lending impetus to the steel. For when reproved of lying as their habit and custom which had grown up with them, they immediately shew that it is true, and they are cut at hearing from the Saviour that they are not of God, yet immediately without an interval do they shew in themselves most exact image of the devil's wickedness. For a Samaritan and possessed do they dare to say that He is Who is sprung God of God, themselves rather having in themselves the bitter and God-opposing devil: for no man saith Anathema Jesus, save in Beelzebub, as Paul saith. Liars therefore and insulters and railers are they hereby too found, and used to fight against God, they shall pay fit penalty to the Judge That can do all.

We need to examine here why they call the Lord both a Samaritan and demon-possessed. Their opening phrase, "Do not WE well say," indicates that for some reason they attack Him both as a Samaritan and with that other charge which their words dared to make. They call Him a Samaritan because He appears indifferent to the Law's commands and careless about breaking the Sabbath. Among the Samaritans there is no exact observance of Judaism, but their worship is mixed with foreign and Greek practices. Or they say He is a Samaritan in another way, since it was the Samaritans' habit to falsely claim purity for themselves and condemn the rest as defiled. For this reason, I suppose, the Jews have no dealings with the Samaritans, as it is written, and they also refuse to associate with certain others, loathing what they consider the resulting defilement, since speaking this way seems right to them. And the Lord, condemning the Jews' evil disposition, used to call them devil's children, and for Himself He testified to complete blamelessness regarding sin and utter purity, saying, "Who of you convicts Me of sin?" This was clearly the language of someone who was claiming the highest purity, because He could not fall into sin. By calling the Jews Satan's children He was condemning them as defiled and having their minds filled with all uncleanness, which is also true. For these reasons they call Him a Samaritan. They say again that He is demon-possessed because it is demons' habit to transfer to themselves the honor due to God and recklessly to seize God's glory. And this very thing they suppose Christ does when, being man, He puts Himself as it were in God's place, saying, "He who is of God hears God's words," for He is implying (they say) of His own words that they are such. This is the Jews' excuse and reason for their slander, their blasphemy rather, against Him—those words which secured for them the eternal fire.

We must enquire again here too the reason why they call the Lord both a Samaritan and possessed. For the prefacing, Do not WE well say, indicates that for some reason they vilify Him both as a Samaritan, and the other thing too which their utterance dared. They call Him therefore a Samaritan as being indifferent to the commands of the Law and recking nought of the breach of the Sabbath. For among the Samaritans there is no exact Judaism but their worship is mixed with foreign and Greek habits. Or in another way do they say that He is a Samaritan, seeing it was the habit of the Samaritans to falsely testify purity of themselves and to condemn the rest as defiled. On this pretext I suppose, the Jews have no dealings with the Samaritans, as it is written, and refuse also to mingle with some others, loathing after a sort the defilement thence arising, since thus to prate seems to them right. And the Lord condemning the ill-disposition of the Jews, used to call them devil's children, and to Himself He testifies entire blamelessness in regard to sin and utter purity saying, Who of you is convicting Me of sin? for this was the language of one who was plainly ascribing to Himself the uttermost purity, by reason that He could not fall into sin, and by calling the Jews Satan's children was condemning them as defiled and having their mind filled with all uncleanness, as is also true. On these accounts therefore do they call Him a Samaritan, they say again that He is possessed, because it is the wont of devils to transfer to themselves the honour due to God and recklessly to seize on God's glory. And this very thing they suppose that Christ does, when being man He puts Himself as it were into the place of God saying, He that is of God heareth God's words: for He is intimating (they say) of His own words that they are such. Of their railing, their blasphemy rather, against Him such is the Jews' plea and occasion for saying those things which pledged unto them the eternal fire.

I also find this point remarkable. They became angry because they were often called children of the devil and liars, yet they demonstrate through their actions that the accusation truly applies to them—something they should have instead removed by turning toward virtue. Their love of insults and claiming that things belong to someone when they do not are behaviors entirely fitting for those enrolled among the devil's children, not among God's children. These miserable people not only hurl insults, lying against themselves—not to mention against Christ—but they also claim they are doing the right thing, never even condemning their own wickedness. This proves their complete blindness.

And it comes to me to wonder at this also. They angered because they were often called devil's children and liars, shew in act that the charge belongs to them, which they ought rather by inclining themselves to virtue to have rubbed off. For their love of railing and saying that things belong to any which do not belong to them, are most fit not for those who have been enrolled among God's children but among the devil's children. And the wretched ones not only rail, lying against their own head, not to say against Christ, but they also affirm that they are doing so well, not so much as condemning their wickedness: and this is the proof of the completest blindness.

The word is gentle, yet still very sharp. He strongly declares, I have not a devil, and by setting Himself in contrast to them, He shows that He is free from their slander and that it actually applies to them. Unless they themselves had a devil, they would likely have recoiled from calling Him possessed when His deeds testified to them that He is God. He most excellently says, I have not, transferring the accusation to them and assigning it rather to them because that was the truth. Therefore I do not have a devil (He says) but YOU do, and I honor My Father by saying that I am God and have shone forth from God and by affirming that I knew no sin. For it was necessary, absolutely necessary, that He who is from God be God and that He who comes from Him who knows no sin should be seen as such, just as the One from whom He comes. But if (as the opposite would necessarily require) I had avoided offending you by not using such magnificent language—for God would not be honored if He were thought to have a Son who is not God—the Father (He says) would not have been honored if He had been called the Father of one who falls into sin. Therefore, in testifying to the most excellent things about Myself, I do not (He says) blaspheme as you suppose, but rather honor My Father. I also honor Him in another way, for I rightly say of you that you are not from God, since it is not fitting that those who have reached this level of wickedness and are soaked in every kind of evil should claim to be from God. For He honors and considers worthy of kinship with Him not the liar and slanderer and blasphemer and arrogant and insolent person, nor one whose habit is to seek to kill unjustly, but the gentle and meek and pious and godly and good. Therefore in this way too I honor the Father, removing from kinship with Him those who are condemned for complete wickedness; and YOU in turn dishonor Me by doing this, and you attack the praise that belongs to the Father so that you are caught blaspheming not only against the Son, but now against Him as well. For if I by testifying about Myself to the most excellent things honor My Father, then surely (He says) he dishonors Him who covers the One who is from Him with the deepest insults. On all sides therefore Christ is consistent with His own words, and clearly shows that He is God by physis, and by saying that the Father is honored when the kinship to Him of the multitude of the unholy is rejected, by this He declares that the Jews are in every way alien to God: for what could be more unholy than those who say such things?

Gentle is the word, but nevertheless very pointed. For most emphatically does He say, I have not a devil, and putting Himself in contradistinction to them, He shews that He is free from their railing and that it is true of them. For unless themselves had a devil, they would (it is likely) have shuddered at calling Him possessed Who was attested to them by His Deeds as God. Most excellently therefore does He say, I have not, transferring the speech to them and allotting it rather to them by reason that so it was in truth. I therefore have not (He says) but YE the devil, and I honour My Father, saying that I am God and have beamed forth of God and affirming that I knew not sin. For it needed, it needed that He Who is of God be God and that He Who is of Him Who knoweth not sin should be beheld such as He of Whom He is. But if (as is necessary the opposite should be) refusing to offend you, I had not used such splendid language (for God would not be honoured if conceived of as having a Son not God) the Father (He says) would not have been honoured if He had been called the Father of one who falls into sin. Hence in witnessing most excellent things to Myself, I in no wise (He says) blaspheme as ye suppose, but rather honour My Father. I honour Him in another way too (for I say with justice of you that ye are not of God, since neither is it right that they who have come to this pitch of wickedness and are drenched in all villainy should say that they are of God. For He honours and deems worthy of kin to Him not the liar and railer and blasphemer and haughty and insolent, nor yet one whose wont it is to seek to kill unjustly, but the gentle and meek and pious and godly and good. Hence in this way too do I honour the Father, putting forth from kinness with Him those who are condemned for utter wickedness; and YE again dishonour Me doing this, and attack the praise that belongs to the Father that ye may be caught, blaspheming not only against the Son, but now against Him too. For if I by witnessing of Myself things most excellent, honour My Father, he will surely (He says) dishonour Him, who clothes Him That is of Him with the deepest reproaches. On all sides therefore is Christ consistent with His own words, and clearly shews that He is God by Nature, and whereby He says that the Father is honoured when the kinness to Him of the multitude of the unholy is thrust off, by this doth He say that the Jews are in all respects alien to God: for what more unholy than they who say those things?

Here we can see that what Peter says about the Savior is clearly true: When he was reviled, he did not revile in return; when he suffered, he did not threaten but delivered himself to the one who judges righteously. For notice how he hears the worst and cruelest things from those who are impiously raging against him (and this very often), yet he remains in his own gentleness and in no way departs from what is fitting for him. He does this for our example too, so that we, eager to follow his footsteps, might not be caught returning insult for insult or any other evil for evil, but might instead overcome evil with good.

Herein is that seen to be clearly true which is said through Peter of the Saviour, Who when He was reviled reviled not again, suffering He threatened not but delivered Himself to Him That judgeth righteously. For see how He hearing things of all the worst and cruellest from those who are impiously raging against Him (and this full oft) He abides in His own gentleness, and in no wise departs from what beseems Him, for our ensample doing this too, that we zealous to follow His Footsteps might not be caught in rendering railing for railing, nor ought else of evil for evil, but might rather overcome evil with good.

I therefore seek not My glory, He says. He is not saying this to suggest that people could safely insult Him without danger, nor is He encouraging anyone to readily engage in such impiety. Rather, He means this: I have not come to make gaining glory from you My goal, nor do I desire honor or fame at all. Since I existed in the form of God the Father, I humbled Myself and became human like you for your sake. And He who did not consider it beneath Him to take the form of a servant, when He could have remained in equality with God the Father and fully enjoyed what is beyond mind and speech—how could He be thought to be seeking glory from anyone? Rather, He is enduring voluntary disgrace for the good of others.

I therefore seek not My glory (He says) and this not as though He were proffering to those who so willed the insulting of Him as a thing free from peril, nor yet as inciting any to go readily unto this impiety is He seen to say this, but He signifies rather thus: I am come (He says) not to make glory from you My business, nor desiring at all honour or fame: for being in the form of God the Father I have abased Myself and have for your sakes become Man as you. And He Who disdained not to take servant's form, when He might have remained in equality with God the Father and had the full enjoyment of things above mind and speech, how will He be deemed to be seeking glory from any and not rather to be enduring voluntary disgrace for others' good?

Our Lord is either saying this, or in another way we can also understand that He does not seek His own glory. For though it is within His power to punish immediately those who insult Him and to demand satisfaction for their blasphemy since they are behaving impiously against the very Lord of all, He calmly bears what is grievous and endures to such an extent that He does not even desire to grieve the arrogant ones with a mere word. Yet in order that blasphemy against God may not seem like an open road to anyone, He must forbid them from proceeding down that path, and He immediately sets up the Father's wrath as a barrier. For though the Son is patient and does not immediately take vengeance for His own glory, the Father, He says, will not be patient, for He will be an Avenger and will rise up against those who insult, not as though taking the part of another nor as though He were pleased to grieve on behalf of one of the saints who had been insulted and thought it proper for Him to do so, but as though the sin reached up to Him directly (for there is nothing at all intervening between the Father and the Son, at least as far as identity of ousia is concerned, even though each is conceived of as existing separately). For this reason our Lord Jesus Christ also says elsewhere, He that honors not the Son neither does he honor the Father. For the Son has in Himself naturally the Father co-glorified and co-existing, and the Father again has in Himself the Son who is a partaker of His ousia, and so also of His glory in everything. The wretched Jews therefore will be punished for their blasphemy against the Lord and Son, being impious against the whole Consubstantial and Holy Trinity and grieving in the Son the physis that is King of all.

Our Lord here is either saying this, or in another way too we will suppose that He seeketh not His own glory. For it being in His Power to punish immediately those who insult Him and to demand satisfaction for their blasphemy as behaving ungodly against the Very Lord of all:—-He bears calmly what is grievous and endures to that extent as not so much as to desire to grieve by a mere word the haughty ones, yet in order that blasphemy against God may not seem a beaten track to any, needs does He, forbidding them to advance thereto, straightway oppose as a barrier, the Father's wrath. For though the Son be longsuffering and do not forthwith take vengeance for His own glory, the Father (He says) will not be forbearing, for He will be an Avenger and will rise up against the insulters, not as though taking the part of another nor as though He were pleased to grieve in behalf of one of the saints insulted and deemed it became Him thus to do, but as though the sin reached up unto Him (for there is nought at all intervening between the Father and the Son, as far I mean as identity of Essence, even though either be conceived of as existing separately). For therefore does our Lord Jesus Christ too elsewhere say, He that honoureth not the Son neither doth he honour the Father. For the Son hath in Himself Naturally the Father Co-glorified and Co-existing, the Father again hath in Himself the Son partaker of His Essence, so too of His glory in every thing. The wretched Jews therefore will be punished for their blasphemy against the Lord and Son, impious against the whole Consubstantial and Holy Trinity and grieving in the Son the Nature that is King of all.

Anyone who practices piety at all must therefore avoid offending the good God in any way. For we must not be careless just because He does not immediately bring His anger on those who offend against Him. For He is Good, not bringing on His anger every day, yet if we do not turn back, He will sharpen His sword, as it is written, and will bend His bow against us, in which are the instruments of death—that is to say, every form of shame and unbearable trouble.

Every one therefore who at all practiseth piety must therefore shun in ought offending the good God. For not because He doth not immediately bring His Anger on those who offend against Him, must we therefore be supine. For He is Good, not bringing on His Anger every day, yet if we turn not, He will whet His sword, as it is written, and will bend against us His Bow, wherein are the instruments of death, that is to say, every form of shame and intolerable trouble.

He shows that it is pointless to mount lengthy defenses against those who habitually enjoy finding fault; for He turns to what was necessary, namely the calling through faith to eternal life, and almost saying farewell to those who had grieved Him through their ignorance, He shapes His discourse with a kind of skill. For having previously said of God, "He that is of God hears God's words," He immediately says, "If a man keep My word," showing that He is by physis God and thereby teaching that no further extent of impiety yet remains to the Jews when they have said that He has a devil—He who gives eternal life to those who will keep His word. For will He not be known by this also to be God by physis? For to whom else will belong the ability to give life forever to those who hear His words, except to Him who is God by physis?

He shews that it is superfluous to array long defences against those who are wont to delight in blaming; for He bends Himself to what was necessary, I mean the calling through faith unto eternal life, and all but bidding farewell to those who had through their unlearning grieved Him, He kneads up His own discourse with a sort of art. For having before said of God, He that is of God heareth God's words, He immediately says, If a man keep My word, shewing that He is by Nature God and hence teaching that no further reach of impiety yet remains to the Jews when they have said that He hath a devil Who giveth eternal Life to those who will keep His word. For will He not be known by this too to be God by Nature? for to what other will pertain the being able to quicken for ever them who hear His words, save to Him Who is God by Nature?

The Divine word is kept when a person does not violate the Divine Commandment but is eager and does immediately what is commanded, and is in no way accused of laziness regarding the Divine laws. But notice again how great precision the words have, for He does not simply say, "If a man hear My Word," but "If a man keep My Word." For those who receive the word of God into their ear are not only people trapped in sin, but also the unholy band of demons themselves. Indeed, Satan, their chief, when he dared to tempt our Lord Jesus Christ in the wilderness, kicking against the goads because of his extremely ferocious character, also set before Him the Divine word, saying, "It has been written that He shall command His Angels concerning You to guard You in all Your ways." Therefore salvation is not in mere hearing, nor is life in only learning, but in keeping what was heard. He was setting before them the Divine word as a certain rule and guide of life. He says that the faithful keeper of His words shall not see death forever—not surely by taking away physical death, but because God does not consider that death to be death. For to Him nothing is dead, since it is His prerogative both to bring into existence what does not exist and easily to bring to life what, once created, has decayed. Or He says that the saints shall not see death in the age to come, which age will strictly and more truly be understood as not having an end like this present age. And He says that those who have kept His Divine Word shall not see death during that age—not meaning that some should die after the Resurrection, for the death of all has been abolished in the death of Christ and the power of decay brought to an end, but by death He means (as is likely) being punished forever. And you may learn this by considering what He Himself has said above: "Truly I say to you, he who believes on the Son has everlasting life; he who disobeys the Son shall not see life"—although all shall rise again and shall hasten anew to life, both faithful and faithless. For the Resurrection is by no means partial, but equally for all, at least in that all must live again.

The Divine word is kept, when a man does not transgress the Divine Commandment but is instant and does without delay that which is bidden and is in no wise accused of sloth in the Divine laws. But note again how great exactitude the words have, for He does not endure to say, If a man hear My Word, but, If a man keep My Word. For there receive into their ear the word of God, not men alone holden in sin, but also the unhallowed band itself of the devils: and verily Satan the chieftain of them all, when he daring to tempt in the wilderness our Lord Jesus Christ, kicking against the pricks by reason of his much ferocity of character, did set before Him the Divine word also, saying. It has been written That He shall command His Angels respecting Thee to guard Thee in all Thy ways. Therefore not in mere hearing is the word of salvation, nor in only learning is life, but in keeping what was heard, and as a certain rule and guide of life was He setting before [them] the Divine word. He says that the sure keeper of His words shall not see death for ever, not surely as taking away death in the flesh, but as God not accounting that death is death, for to Him nought is dead, in that His it is both to bring to the birth that which is not and easily to quicken that which when so wrought has decayed. Or He says that the saints shall not see death in the age to come, which age will strictly and more truly be conceived of as not having an end like this of ours; and He says that they who have kept His Divine Word, shall not see death during that age, not as though any should die after the Resurrection, for the death of all has been undone in the death of Christ and the might of decay brought to an end, but by death He means (as is like) being punished for ever. And you may learn this, viewing what Himself has said above: for Verily (He says) I say to you, he that believeth on the Son hath everlasting life, he that disobeyeth the Son shall not see life: albeit all shall rise again and shall hasten anew unto life, both faithful and faithless. For by no means is the Resurrection partial, but equally to all, so far at least that all must live again.

How then will the one who does not believe in the Son not see life, even though everyone will rise again? It is therefore clear to everyone that Christ customarily calls "life" a long living in gladness and glory that will never end, and this is stored up in hope for the saints. Just as He says that the one who disobeys the Son will have no sight of life even though all will live again—meaning here not the life of the body, but calling by this name the hope prepared for the saints—in the same way He says that the brave and fearless keeper of His divine words will not see death forever, surely not signifying by this the death of the body, but the punishment prepared for sinners. For just as in the former case joy is indicated through the word "life," so here too punishment is indicated by saying "death."

How then will he that believeth not the Son not see life, albeit all look to rise again? it is then manifest to every body that it is Christ's wont to call life, a long living in gladness and glory which refuseth to draw to a close, and this is treasured up in hope for the saints. As therefore He says that he which disobeyeth the Son shall have no sight of life albeit all look to live again, meaning here not the life of the body, but calling by this name the hope prepared for the saints: in the same way He says that the brave and intrepid keeper of His Divine words shall not see death for ever, not surely signifying hereby the death of the body, but the punishment prepared for the sinners. For as in the former joy is indicated through the word life, so here too punishment through saying death.

They accuse the Truth again, and when called liars they take offense as if they were being insulted. Yet even against their will they bear witness to the Savior's words, and by the very means they dishonor Him, they show that He does not lie. But these wretched people are blind, and their hearts are filled with such great ignorance that they don't even think they should refute the charges made against them. Instead, they fall into evils worse than the previous ones and are caught in their own traps. Look and see how the very things by which they think to excuse themselves, as though they had not attacked Him without cause, actually convict them all the more of being liars and hold them all the more firmly in the bonds of their own sins. In utter foolishness they say here, "Now we know," for those who had often shouted against Him and declared that He has a demon now say they know it, thereby condemning their own earlier reckless speech. For if they now know it, they did not know it before. How then could they say He had a demon when He had not yet been condemned, even by their own judgment? Therefore the impious Jewish people were liars long before as well, and with unbridled tongues they used to pour out the devil's malice against Christ. They seize upon what our Savior Christ spoke to confirm their own empty words, in their great madness apparently thinking that truth would support a lie. Moreover, they fail to see that the very means by which they could have learned they were transgressing impiously and madly insulting the Giver of everlasting life are instead driving them deeper into their disease. For they consider it proper not only to refuse to repent of these things, but they even say they are convinced that this is the truth. And the Prophet speaks truly in saying, "The ways of the Lord are right, and the just shall walk in them, but the ungodly shall be weak in them."³³

They again accuse the Truth who when called liars take it ill as though they were insulted: yet do they bear witness even against their will to the Saviour's words and whereby they dishonour Him, by these very same words they shew that He is unlying. But blind are these wretched ones and they have their heart replete with so great unlearning as not even to think that they ought to wipe off those charges about which they were accused, but even to fall into evils worse than the past ones and to be caught in their own toils. For see, see by what things they think to excuse themselves as though not in vain they had railed against Him, through these they are the more convicted of being liars and are the faster holden (so to say) in the bonds of their own sins. In most utter folly too do they here say, Now we know: for they who had full often bayed against Him and declared that He hath a devil, say that now they know it, condemning their preceding unbridledness of tongue. For if now they know it, formerly they did not know it: how then did they say that He had a devil who was not yet (as themselves deemed) condemned? A liar therefore long before too was the impious people of the Jews and with unbridled tongue did it use to belch out the devil's malice against Christ. They seize hold for the confirmation of their own idle speech on what was spoken by our Saviour Christ, for their much madness thinking (it seems) that the truth would aid a lie. Next by what means it was in their power to learn that they are transgressing impiously, madly insulting the Giver of everlasting life: they see not that by these very means they are advancing unto intensity of the disease. For they count that it is fit not only not to repent of those things, but they even say that they are persuaded that such is the truth……… And the Prophet is true in saying, That right are the ways of the Lord and the just shall walk in them, but the ungodly shall be impotent in them.³³

One might be astonished at their unparalleled madness in this as well. They have seen a countless multitude of demons and evil spirits crushed by a single word of our Savior and driven out against their will from those they possessed, yet they do not hesitate to say that He has a demon, even though they have been shown by clear proofs that Satan will not cast out Satan. For Christ says, "Every kingdom divided against itself is laid waste, and every house and city divided against itself is laid waste. And if Satan casts out Satan, he is divided against himself; how then shall his kingdom stand?" So here we have—as one might rightly say—a people truly foolish and without understanding; they have eyes but do not see, ears but do not hear. For neither through word and teaching, nor by viewing with the eyes of the understanding the Nature that is Supreme above all, are they changed so as to be willing to think better. They attack that Nature—or rather, each attacks his own soul—with extreme dishonor, as if throwing stones.

But one might be astonished at their unparallelled madness in this too. Beholding a not easily numbered multitude of devils and evil spirits crushed by one word of our Saviour and cast forth against their will from those in whom they are, they shudder not at saying that He has a devil, albeit assured by necessary arguments that Satan will not cast out Satan. For every kingdom (says Christ) divided against itself is desolated and every house and city divided against itself is desolated. And if Satan cast out Satan he is divided against himself; how therefore shall his kingdom stand? Lo therefore (may one say and with good reason) a people verily foolish and without an heart, they have eyes and see not, ears and hear not. For neither by word and teaching, nor viewing with the eyes of the understanding the Nature Supreme above all, are they changed so as to will to think better; they aim at It, yea rather each at his own soul, with excess of dishonour, like as with stones.

When the utterly audacious Jewish people, speaking lies against themselves, say to the Savior, "You have a demon," they want to indicate nothing other than this: You are making yourself God by claiming for yourself the honor and glory that belong to the Divine Nature, for this is what demons do, as we have already said. They cannot think of anything beyond what they can see, nor do they acknowledge God the Word in human form, nor do they lift their minds even a little from material things. Instead, they fix their thoughts only on earthly matters and concern themselves only with what is physical and tangible. Because of this, these wretched people take offense and believe that the Truth—that is, Christ—is speaking falsely. They even imagine that he is claiming for himself the glory that belongs to God, not only by accepting a position equal to the one who rules all things, but by actually suggesting something greater, and thinking he could do, or even promising to do, what God the Father did not do. We need to understand why they are upset when they say that Abraham and the prophets died, and why they bring up the death of the saints in order to contradict the Savior's words.⁴⁴

When the all-daring folk of the Jews, lying against their own head, say to the Saviour, Thou hast a devil, they want to indicate nothing else than, Thou makest Thyself God, as having put about Him the honour and glory due to the Divine Nature: for such is the practice of devils as we have said before also. And they conceive of nothing beyond what is visible nor acknowledge God the Word in human form, nor vet remove their mind some little from corporeal things, but fastening them only on those of earth, they are conversant only with the inferior part, as subject to touch. Hence the wretched ones are offended and suppose that the Truth, that is, Christ, speaks untruly, yea and imagine that He is lifting Himself up against the glory that befits God, not solely as admitting the being placed in equal rank with Him who rules all things but as even savouring something greater, and fancying He could do, or even promising to do, what God the Father did not. For why it is that they are vexed, saying that Abraham and the Prophets are dead, why they are putting forward the death of the Saints in order to overturn the Saviour's words, it is meet to see.⁴⁴

They want to express something like this: We have not spoken falsely in saying that you have a demon; the proof of our words is not far off. For look, you promise to surpass God Himself in miracles and claim you can easily accomplish what He has not done. For Abraham and the Prophets, even though they kept God's word, did not overcome the laws of nature but turned aside and fell into this common bodily death, yet you say that whoever keeps your words will not taste death at all. How then are you not saying that your deeds are better than His? Anyone who supposes he will surpass God—how could he not be clearly out of his mind? Because of their great ignorance, they are assuming that the Lord is here speaking only of bodily death and promising those who obey Him that they will be free from bodily death, even though it is the special duty of those who are sober-minded to understand that nothing dies to God, being made alive even though it dies. For if something was brought from non-existence into existence, how will that which was already so brought not be more readily and easily called into future existence, even though they think it has been put to sleep for a short time for the sake of economy (divine plan)? The Jews, therefore, not understanding the glory of the Savior, behave arrogantly toward His words and call Him demon-possessed, as though He promises to do greater things than God has done. As proof of their accusation they put forward the death of Abraham and the holy Prophets, by which they think to convict Christ of boasting with empty words when He promises to give endless life to those who keep His word, and also of doing injury to the glory of God by confessing that He will give them the greater things.⁵⁵

They want therefore to express something of this sort, We have not spoken falsely in saying that Thou hast a devil, the proof of our words is not far off; for lo, Thou promisest to overpass God Himself in miracles and that Thou canst easily accomplish what He hath not wrought. For Abraham and the Prophets, albeit they kept God's word, have not gainsaid the laws of nature, but swerved and have fallen into this common death of the body, and THOU sayest that he who keeps Thy words shall be utterly untasting of death: how then dost Thou not say that Thine acts are better than His? he who supposeth that he will surpass God, how will he not be clearly distraught? For they of their great unlearning are supposing that the Lord is here pointing to only the death of the body, and promising to those who obey Him that they shall be free from bodily death, even though it be the special business of those who are sober-minded to conceive that nothing dieth to God, being quickened though it die. For if it were brought from not being into being, how will not that which was already so brought, be more readily and easily called unto the future being, even though they conceive that it have been put to sleep some little space for economy's sake? The Jews therefore not witting the glory of the Saviour behave themselves haughtily against His words, and call Him possessed, as promising to do greater things than God has wrought: and in proof of their accusation they put forward the death of Abraham and the holy Prophets, by means whereof they think to convict Christ of boasting with empty words, in promising that He will give endless Life to them that keep His word, and also of doing injury to the glory of God, in that He confesses that He will give them the greater things.⁵⁵

Overshadowed in this too is the speech of the Jews, clearly full of some deep meaning. What do they say here again, thinking in human terms, yet with bitter intent according to their inner purpose? They say: Look, even though Abraham and the Prophets kept the Divine word, they have died, yet we just heard You promise something greater. When You say that people shall not die at all, they are surely greater and in better condition than those we mentioned, precisely because they will not die. Therefore, tell us and answer our question: Are You Yourself greater than Abraham and the Prophets, since You promise to make others greater than they are? Though they have died, will You not die but remain immortal, even though You are a Man with an earthly body? How could You give to others what You Yourself do not have? You will surely die, being a Man. But if You are not greater than Abraham and the Prophets, since You will undergo death just as they did, then You will not give to others a good which does not even belong to You. This is something of the meaning conveyed indirectly in their words. Do not be surprised if they have no higher understanding of Christ, for as we have often said in many ways, they consider Him to be merely a Man and one like us, completely ignorant that the Only-Begotten God the Word was united to flesh. Whom do You make Yourself? In their excessive madness, they practically think they are correcting the Lord for transgressing, and as though He does not know what is proper, they advise Him to think more humbly. They say: You have not known, sir, Your own nature; You forgot that You were a Man; You were not satisfied with the measure given by God. Whom do You make Yourself, who promises to give better things than those from His bounty and recklessly says You will accomplish things beyond His power?

Overshadowed in this too is the speech of the Jews and clearly big with some deep meaning: for what again do they here say, conceiving after the manner of men, yet bitter things according to their inward scope? for lo albeit (say they) they kept the Divine word, both Abraham and the Prophets have died, yet we heard Thee just now promise to some greater things. For whereby Thou sayest that they shall not die at all, they are full surely greater and in better case than those mentioned, in this very fact of not dying. Therefore (for tell us, they say, and answer us who ask it) art thou thyself greater than Abraham and the Prophets, who dost promise to make others greater than they are? though they have died, wilt thou not die, but remain immortal, though a Man and having a body of earth? how then couldest Thou give to others what Thyself hast not? for Thou wilt surely die, being a Man. But if Thou art not greater than Abraham and the Prophets, being to undergo death in common with them, then Thou wilt not give to others a good which belongeth not even to Thyself: some such meaning hath what is indirectly said by them. And marvel not if they have no greater conception of Christ: for as we have ofttimes manifoldly said, they deem that He is a mere Man and one of those like us, wholly ignorant that the Only-Begotten God the Word was united to flesh. Whom makest Thou Thyself? Of their unmeasured madness they all but think to set right the Lord transgressing and as though He knew not what is becoming, they advise Him to think more lowly. For (say they) Thou hast not known, sir, Thine own nature, Thou forgottest that Thou wert a Man, Thou wert not contented with the measure given by God: for whom dost Thou make Thyself, who dost promise to give better things than those of His bounty and hazardously sayest that Thou wilt accomplish things beyond His Might?

They condemn Him as having blasphemed, they attack Him like scorpions, they suppose it right to blame Christ (thinking it just) as despising the proper measure of humanity, and rising up and leaping forward to such an extent as to be carried beyond the glory that belongs to the Lord of all, and even trampling on the honor of the holy Patriarchs and Prophets. For now they expect to hear Him openly cry out (in reply to those things by which they think to provoke Him, saying in their perversity "Whom do you make yourself?") "I am greater than Abraham and the Prophets"—although the Lord in saying this would have been completely truthful, since there is no comparison between men and God who is above all nature, both visible and spiritual.

They condemn therefore as having blasphemed, they dart like scorpions upon Him, they suppose it right to blame (thinking it just) Christ as contemning the due measure of the manhood, and springing up and bounding forth to such a degree as to be borne beyond the glory inherent in the Lord of all, yea and trampling on the honour of the holy Patriarchs and Prophets: for now they look to hear Him openly cry out (in reply to those things whereby they think to incite Him, uttering of their perversity Whom makest Thou Thyself?) I am greater than Abraham and the Prophets: albeit the Lord in saying this would have been most true, inasmuch as there is no comparison between men and God Who is above all nature visible and spiritual.

The entire discourse is directed toward blessed Abraham and the Prophets, but the Savior skillfully redirects what is being said to Himself. He is well aware that the Pharisee is quick to anger, even without any reason to provoke it, and that he takes everything Christ says as another excuse to plot His murder more fiercely. For envy makes those who possess it love sin and persuades them to become more intensely angry even at things they should least object to. Christ intends to demonstrate something like this again. The Jews were attacking and contradicting what He said, constantly speaking to the point of exhaustion about Abraham and the Prophets and openly shouting, "Are YOU greater than our father Abraham who died? And the Prophets died." Furthermore, they were accusing Him of attacking the glory of the saints and exalting Himself far above them, saying to Him, "Whom do You make Yourself?" The Lord should then have answered these things plainly and said clearly, "I am superior and greater than Abraham and the prophets." But the proud Jew would not have tolerated such a statement, for he would immediately have been outraged at it. Pretending to be a lover of the Father and acting as if he were defending the glory of the saints, he would have attacked Christ more fiercely, and in his anger would have seemed justified in his murderous intent. Therefore the Lord redirects the statement to Himself, saying, "If I honor Myself My honor is nothing," for He is practically saying, "Let no one on earth think highly of himself, for if we consider what human glory is, we shall find it is nothing at all, for all flesh is grass and every glory of man as flower of grass." It is no wonder then, He says, if Abraham has died and after him the prophets, for what is man's glory when his nature, tyrannized over by both death and decay, is therefore compared to easily-fading grass? It seems likely that by skillfully redirecting to Himself the measure belonging to Abraham or the Prophets and saying, "My glory is nothing," He is reminding the Jew of Abraham saying very clearly of himself, "I am earth and ashes," and of the blessed prophets crying to God, "Remember that we are earth." And we do not say that by this He is condemning the glory of the saints, since He is the One who glorifies them, but it was necessary and profitable for Him to show how great the difference is between His Divine and Ineffable Nature (physis) and those who are subject to death and decay.

The whole aim of the discourse looks in the direction of blessed Abraham and the Prophets, but the Saviour persuasively transforms to Himself what is expressed, not ignorant that prone to anger, even without any plea inviting thereto, is the Pharisee, and that he takes every one of the things uttered by Him, as an additional reason for more fiercely plotting His murder. For envy renders sin-loving those wherein it is, and persuades them more hotly to be vexed even at what they least ought. Something of this sort again does Christ will to signify. The Jews were springing upon and contradicting what was said by Him, perpetually speaking even to satiety, of Abraham and the Prophets and openly crying out, Art THOU greater than our father Abraham who died? and the Prophets died: in addition, they were accusing Him of springing upon the glory of the Saints and lifting up Himself exceeding far above them, saying to Him, Whom dost Thou make Thyself? It would then have behoved the Lord to answer in plain terms to these things and say clearly, I am superior and greater than Abraham and the prophets. But the mighty-minded Jew would not have tolerated the word, for he would forthwith have been indignant thereat and feigning to be a lover of the Father, and making believe to be advocating the glory of the saints, he would have attacked Christ more hotly and in his vexation would have seemed to be now rightly blood-thirsty: hence the Lord transferring to Himself the word says, If I honour Myself Mine honour is nothing; for He is all but saying. Let no one of those upon the earth think great things of himself; for if we would consider with ourselves what the glory of man is, we shall find it nothing at all; for all flesh is grass and every glory of man as flower of grass. No marvel is it then (He says) if Abraham has died and after him the prophets; for what is man's glory, when his nature tyrannized over by both death and decay is therefore likened to easily-fading grass? It seems likely that by skilfully transforming to Himself the measure pertaining to Abraham or the Prophets and saying, My glory is nothing, He is calling the Jew to the memory of Abraham saying most clearly of himself, I am earth and ashes, and of the blessed prophets crying to God, Remember that we are earth. And we do not say that by this He is accusing the glory of the saints, Who glorifies them: but it was necessary and the word of profit was inviting Him to shew how great the difference between His Divine and Ineffable Nature and them which are subject to death and decay.

For precise clarification and understanding of the things being signified, I will use the same words and work through the same argument. The Jews kept putting forward what they thought was an invincible question and a problem not easily dismissed, saying, "Are you greater than our father Abraham who died? And the prophets died. Who do you make yourself?" They assumed that He too would die and be subject to death and decay and would not in this respect be greater than Abraham and the holy prophets, and they had no high opinion of Him at all. At length, our Lord Jesus Christ, who shares the eternity of the One who begot Him, necessarily shows that He is eternal. Therefore He says, "My Father who glorifies Me is," wanting the word "is" to be understood here not simply or superficially, but rather using it to indicate His Father's being. And the Son, who is ineffably begotten of the existing Father, fully brings with Him the property of His Father—that is, being. He is therefore superior to both Abraham and the prophets, for they died as earth-born offspring of mortal fathers, whereas the Other, incomprehensibly proceeding from the One who is, is eternally glorified by His own Father. This is not because He lacks glory (for He is the King of Glory), but because His boast is in being begotten of an eternal Father and therefore being eternal Himself, for He carries essentially the dignity of the One who begot Him. The statement that the Father glorified Him will therefore in no way harm the Son with regard to a God-befitting understanding, seeing that the Father Himself is likewise glorified by the Son—not because He needs glory, but because being known to be the Father of such an offspring, God as He is, brings Him esteem and glory. Therefore the Son Himself also says to the Father, "Father, glorify Your Son that the Son may also glorify You." Consequently, the glory of humanity is absolutely nothing, for what is earthly falls into death as far as the body is concerned, even though it rises. The Only-Begotten is glorified by His Father as having, along with all other goods, being as His very own from His essence (ousia). The blessed psalmist also briefly signifies the extent to which He differs from the whole creation, crying aloud, "The heavens shall perish but You shall abide, and they all shall grow old like a garment, and like a covering You shall change them and they shall be changed, but You are the same and Your years shall not fail." For everything that is made is subject to decay even if it has not yet decayed, held back from perishing only by the divine counsel. But God is incorruptible and eternal by nature (physis), not like creation gaining this through another's will, but always existing in His own goods, among which is also His special property.

For exact elucidation and idea of the things signified I will use the same words and go through the same speech. The Jews ever putting forward as an invincible question and a problem not lightly to be set aside and saying, Art THOU greater than our father Abraham who died? and the prophets died, whom dost Thou make Thyself?: and supposing in truth that He Himself too will both die and be subject to death and decay and will not lierein be greater than Abraham and the holy Prophets, and having no great opinion at all of Him:—-at length of necessity does our Lord Jesus Christ Who is of the Eternity of Him That begat Him shew that He is Eternal, therefore He saith, My Father which glorifieth Me is, wishing the word is to be here conceived of not simply nor without enquiry, but rather putting it as indicative of His Father's Being: and the Son which is ineffably begotten of the Existing Father, full surely brings with Him the property of His Father, that is, Being. He is therefore superior to both Abraham and the Prophets, for the one have died as being earth-born of mortal fathers, the Other, incomprehensibly going forth from Him Who is, is ever glorified by His own Father, not as lacking glory (for He is the King of Glory) but as having His boast in being begotten of an Eternal Father, and being therefore Eternal Himself too, for He carries Essentially the Dignity of Him Who begat Him. Its being said that the Father glorified Him will therefore no ways injure the Son, in regard of God-befitting conception, seeing that the Father Himself too is glorified in like way by the Son, not as though He needed glory, but because the being known to be Father of such an Offspring, God, that is, as He, is esteemed to be and hath glory. Therefore the Son Himself too saith to the Father, Father, glorify Thy Son that the Son too may glorify Thee. Hence the glory of man is absolutely nothing, for that which is of earth falleth into death, so far as the body is concerned, even though it rise. The Only-Begotten is glorified by His Father, as having along with all the other goods that of His Essence as His very Own: to what extent He differs from the whole creation, the blessed Psalmist too briefly signifieth, crying aloud, The Heavens shall perish but THOU shalt abide, and they all shall wax old as a garment and as a cover shalt Thou change them and they shall be changed, but THOU art the same and Thy years shall not fail. For subject to decay is every thing that is made even though it have not yet decayed, holden by the Divine Counsel that it perish not; but Incorruptible and Eternal by Nature is God, not like the Creation gaining this by Another's will, but ever existing in His own goods, in which is also His special Property.

He refutes them again and does so powerfully, showing that they practice piety with mere words only, but are extremely far from truly knowing God. He practically declares against them what was spoken through the Prophet: for then He said, This people draws near to Me, with their lips they honor Me, but their heart is far from Me. Now He says profitably and in agreement with that ancient statement, You have not known Him. And this is true, for merely knowing that He is God—this is certainly not having knowledge of God (for that God exists and is, even the devils believe and tremble, as it is written). But in addition to knowing that He exists, it is necessary to have proper and fitting thoughts about Him. Now, what God truly is by physis, I suppose no sensible person would inquire (for it would be impossible to discover), but what things are His attributes or not His attributes, one may recognize, and that with ease, if one is familiar with the sacred Scriptures. For we know and have believed that He is Mighty, we know that He is not weak, we know that He is Good, we know that He is not bad, we know that He is Righteous, and again that He is not unjust. We know that He is Eternal, we agree and believe that He is not bounded by time, nor is He transitory, as we are. The Jews therefore, in words and voice, did say and clearly confess that God is their God, being nonetheless ignorant of Him, but as far as His being Incorruptible and Eternal, we shall not find that they understood. For had they known, they would not (I suppose) have fallen into such a degree of madness as to think that the Only-Begotten Son who comes forth from His Essence would die. Nor would they, putting forward the death of Abraham and the Prophets, have senselessly said, Whom do You make Yourself? For would not anyone reasonably say outright that it was necessary for those who know who the Father is by physis to believe that such is the Son also who proceeds forth from Him? For just as from a sweet source flows surely a sweet stream, and as from trees of a good kind the offspring is surely of a good kind, so I think one must necessarily believe that He who is from God by physis is True God, and He who is begotten of an Eternal Father is Eternal as He who begot Him. Therefore it is appropriate to say here too 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 bear evil fruits nor a corrupt tree bear good fruits. How then is it possible—indeed, how is it not filled with complete folly—to consider that He who was begotten of an Immortal Father is mortal and to number Him who does not know corruption together with those who are subject to decay?

He refutes them again and that with might as practising the piety of bare words only, but exceeding far removed from truly knowing God: and all but utters against them that which was declared through the Prophet: for then He said, This people draweth nigh to Me, with their lips they do honour Me, but their heart is far from Me, and now profitably and in conformity with that olden [utterance] does He say, Ye have not known Him. And it is true, for not the mere knowing that He is God,—-not this surely is having knowledge of God (for that God exists and is, the devils too believe and tremble, as it is written) but in addition to knowing that He is, it is meet to have fit and due thoughts of Him; thus—-what God really is by Nature, I suppose that no sober minded person would enquire (for it were impossible to find out) but what things are His Attributes or not His Attributes, one may recognize and that with ease, if one is conversant with the sacred Scriptures. For we know and have believed that He is Mighty, we know that He is not infirm, we know that He is Good, we know that He is not bad, we know that He is Righteous, and again that He is not unjust. We know that He is Eternal, we are agreed and believe that He is not bounded by time, nor yet transitory, as WE are. The Jews therefore as far as in words and voice did say and clearly confess that God is their God, being none the less ignorant of Him, but as far as that He is Incorruptible and Eternal, we shall not find that they understood. For had they known, they would not (I suppose) have sunk down to that degree of distraction as to think that the Only-Begotten Son which cometh forth of His Essence would die; nor yet would they putting forward the death of Abraham and the Prophets have senselessly said, Whom dost Thou make Thyself? for would not a man with reason say outright that it was necessary that they who know Who the Father is by Nature should believe that such is the Son also who proceedeth forth of Him? for like as of a sweet source goeth forth full surely a sweet stream, and as of trees of a good sort of a good sort full surely is the offspring, so I ween must one needs believe that He who is of God by Nature is True God and He That is begotten of an Eternal Father, is Eternal as He who begat Him. Seasonable then is it to say here too to the Jews, Either make the tree corrupt and his fruit corrupt or make the tree goodly and his fruit goodly, for a good tree cannot hear evil fruits nor a corrupt tree hear good fruits. How then is it possible yea, rather how is it not replete with all folly, to deem that He who was begotten of an Immortal Father is mortal and to make Him who knoweth not corruption connumerate with those who are subject to decay?

I did not speak falsely (He says) when I told the Jews, "If anyone keeps My word he shall not see death forever," for I am able to make people undying, since I know that He from whom I am is mighty to do this, since I know that My Father is by physis Life. I too am therefore as He is, Life that is by physis and Life-giving. But if I denied My power of giving life, I should be ignorant of My Father, the Property of whose Essence I possess, and am able to give life as He does. Therefore I confess that I have all things that are in the Father, and affirming that I am as He is, and for this reason professing to do His works, I fully know Him; and if I say that I do not have the properties of the Father genuine in Myself, I shall be a liar, as you are, as though I did not know the Father. Yes, and when I say that the glory of Abraham and the Prophets is nothing, since they were of earth and human beings by physis, to whom death is not foreign, and that My glory is the Eternity of the Father, it is as one who knows the Father that I say so: and if I say that I shall fall into decay as they did, and that I am not co-eternal with the Father, I shall speak falsely like you, not knowing the Father from whom I am: for it would be impossible that He who is from Him who is and ever abides the same should not fully both be and abide ever the same, for that which is begotten of the Eternal is Eternal.

I spake not falsely (He says) in saying to the Jews, If any keep My word he shall not see death for ever; for I am able to render undying, seeing I know that He of whom I am is mighty to do this, seeing I know that My Father is by Nature Life. I too am therefore as He is, Life that is by Nature and Lifegiving. But if I denied My power of quickening, I should be ignorant of My Father, the Property of whose Essence I possessing, am able to quicken as He. Hence I confess that I have all things that are in the Father, and affirming that I am as He, and for this reason professing to do His works, I full surely hnow Him; and if I say that I have not the properties of the Father uncounterfeit in Myself, I shall he a liar, as you are, as though I knew not the Father. Yea and when I say that the glory of Abraham and the Prophets is nothing, seeing they were of earth and men by nature, to whom death is not foreign, and that My glory is the Eternity of the Father, it is as knowing the Father that I say so: and if I say that I shall fall into decay as they, and that I am not co-eternal with the Father, I shall speak falsely like you, not knowing the Father of whom I am: for it were impossible that He who is of Him That is and ever abideth the same should not full surely both be and abide ever the same, for That which is begotten of Eternal is Eternal.

I know My own Father. If I said I did not know Him, I would be a liar like you, who do not know God but claim that you do.

For one might taking the passage before us more simply, say that it was spoken in another way: I know (He says) My own Father; if I said I knew not, I shall be a liar like you who know not God, but say that you know Him.

And since we have already clearly explained what it means to know and what the charges of not knowing are, we will add nothing superfluous.

And what is the mode of knowing and what the charges of not knowing, having already clearly said, we will add nothing superfluous.

As far as the first interpretation of these words goes, we say this: Christ is speaking again as a man and lowering Himself to our level, not refusing at the appropriate time to take on the form befitting a servant. He therefore says that He knows the Father and keeps His word. And we certainly do not say that He necessarily testifies these things about Himself, nor that He is recounting anything that pertains to Him, but there is much artfulness involved here. For by saying that He knows the Father and keeps His word, He shows that the Jews have the opposite of what He claims to possess—they neither know God nor think they should keep His word, for if they did, they would have eagerly received the One foretold through Moses and the Prophets. And we shall find among ourselves too this kind of speech, which is excellent and most effective, having the force of rebuke and gently indicating to some people the evils they are involved in, while avoiding their anger at being corrected. For example, suppose there is a religious and otherwise good man who, while reproaching a thief and a drunkard, says, "I am a religious person, I have not stolen what belongs to another, nor have I ever been drunk." Such a person is certainly not testifying about himself by this, nor should we suppose that he is speaking in that way, but he is attributing the opposite of his own qualities to those whom he is reproaching. So likewise our Lord Jesus Christ says that He knows the Father and keeps His word, thereby attributing to the unholy Jews the reverse—that they neither know God nor endure His word, nor consider worthy of any observance at all the Law prescribed to them from above.

As far as belongs to the first contact of the words before us, we say this, that Christ is speaking again as man and abasing Himself to our level, not rejecting at its proper time servant-befitting guise. He says therefore that He knows the Father and keeps His word. And we do not surely say that He of necessity witnesses these things to Himself nor yet that He is recounting ought of what pertains to Him, but there is much art mixed up herein. For through His saying that He knows the Father and keeps His word, He shews that the Jews mind the contrary to the things which He affirms that He has, in that they neither know God, nor yet think that they ought to keep His word: for then would they have received with all zeal Him that was foreheralded through Moses and the Prophets. And we shall find among ourselves too some such fashion of speech, goodly and most excellent, having the force of rebuke and gently intimating to some the evils wherein they are, but cutting off their anger at being reproved. For instance let there be a man religious and otherwise good, who reproaching the thief and the drunkard says, I am a religious person, I have not stolen what is another's, nor yet have I ever been drunk. And such an one is not surely bearing witness to himself by this, nor shall we suppose that he is thus speaking, but he is putting the reverse of his own acquirements on those whom he is reproaching. Thus therefore our Lord Jesus Christ too says that He knows the Father and keeps His word, in reverse wise hereby putting about the unholy Jews, that they neither know God nor yet endure His word, or deem worthy of any observance at all the Law prescribed them from above.

If we must also apply another interpretation to what is before us and look more carefully at what is being hinted at beneath the surface, we can say this as well: The Son knows His own Father, not having knowledge of the kind that exists in us, but knowledge that befits God and is inexplicable. For just as a human being who is begotten of a human being is not ignorant of the nature of the one who begot him—not as though learning from someone else but from the very source of his own existence—so too the Son knows His own Father from the source of His own existence and preserves His word, that is, He has the definition of His ousia preserved whole in Himself, for logos means definition. For the logos of a human being, that is, the definition of his essence, is: a living creature, rational, mortal, capable of receiving mind and knowledge. The logos of an angel, for example, would be the definition of his being. But we cannot receive an account or definition of the one who is God by nature, for we do not know what He is by nature. However, the Son knows His own Father, and being begotten of His ousia, He knows by nature the one who begot Him. And borrowing from our manner of speaking and using human words, He says that He retains in Himself the Father's word, as though it were the definition of His ousia. For He is the Image of the one who begot Him and the exact Impress in no way marked by unlikeness, but having in Himself all the God-befitting excellencies of the one who begot Him.

But if we must in another way too apply to what is before us and look more subtilly at what is covertly intimated, we shall say this besides, The Son knows His own Father, not having knowledge of such kind as is in us, but Godbefitting and inexplicable. For as man that is begotten of man, not as though learning from any other but from whence himself is, is not ignorant of the nature of him who begat him; so the Son too from whence He is knows His own Father and preserves His word, i. e., has the definition of His Essence preserved whole in Himself, for λόγος means definition. For the λόγος of a man, i. e., the definition of his essence, is, a living creature rational, mortal, recipient of mind and knowledge: the λόγος for example of an angel will be the definition of his being. But of God by Nature we may not receive count or definition, for we know not what He is by Nature, but the Son knoweth His own Father and Begotten of His Essence knoweth what He is by Nature Who begat Him; and taking of our usage and serving Himself of human words, He says that He retains in Himself the Father's word, as though the definition of His Essence: for He is the Image of Him That begat Him and the Impress in no wise charged with unlikeness but having in Himself all the God-befitting Excellencies of Him Who begat Him.

He calls the day nothing other than the time of His Advent, when the Very Light shone upon us and the Sun of Righteousness arose, and the darkness that held us like a mist relaxed while the prince of this world still tyrannized, darkening the whole world with his perversities and thrusting it down into idolatrous error, darkening the mind of each person in various ways. Therefore the Divine Psalmist, knowing the eagerly longed-for time of His Advent as a day, proclaimed it beforehand in the Spirit: This is the Day which the Lord made, let us exult and rejoice in it. In any case, it is the custom of holy Scripture to call the time for each work a day, as in For the day of the Lord of Hosts is upon every insulter and haughty one and they shall be abased, and again, What will ye do in the day of the assembly and in the day of the feast of the Lord? Indeed, the Psalmist says that in that day the thoughts of certain people shall perish, using the word day again for the time of the Divine and anticipated Tribunal, in which the deceit of their former thoughts and the empty pride of wealth will be of no use to those renowned in the world.

He here calls day nought else save the time of His Advent wherein the Very Light beamed upon us and the Sun of Righteousness arose, the darkness relaxed that held us like a mist while the prince of this world yet tyrannized, darkening (so to speak) the whole world with his perversities, thrusting it down unto idolatrous error, diversely darkening the mind of each one. Therefore the Divine Psalmist too knowing as a day the thrice-longed-for time of His Advent, fore-uttered it in the Spirit, This is the Day which the Lord made, let us exult and rejoice in it. Otherwise, it is the custom of the holy Scripture to call the time for each work, day, as, For the day of the Lord of Hosts is upon every insulter and haughty one and they shall be abased, and again, What will ye do in the day of the assembly and in the day of the feast of the Lord? yea and the Psalmist says that in that day shall the thoughts of certain perish, donning again as day the time of the Divine and looked-for Tribunal, wherein will nought avail to the renowned of the world the deceit of their olden thoughts and the empty swelling of the brow at its wealth.

Your father Abraham therefore (He says) exulted to see My Day and saw and rejoiced. And how or when should we suppose that blessed Abraham saw the Day of our Savior Christ—that is, the time of His coming in the flesh? The statement is not easy to understand (for one cannot simply take it and speak and explain it plainly), yet considering carefully what relates to this (as best we can) we will say that God revealed His own Mystery to Abraham just as He did to one of the holy Prophets. Or we may allow that he truly saw the day of the Lord's death (on account of which all things have turned out favorably for us and were made prosperous), when as a type of Him he was commanded to offer up as a sacrifice his only-begotten and firstborn son, Isaac: for it is likely that as he was performing the priestly office at that time, the precise meaning of the Mystery was made clear as in a type through what was being done.

Your father Abraham therefore (He says) exulted to see My Day and saw and rejoiced. And how or when we shall suppose that blessed Abraham saw the Day of our Saviour Christ, i. e., the time of His Advent with flesh? Not open to view is the utterance (for one cannot take it and just speak and explain it) yet considering well what belongs hereto (as we are able) we will say that God revealed His own Mystery just as to one of the holy Prophets. Or we shall grant that he truly saw the day of the Lord's slaughter (on account whereof all things have turned out auspiciously unto us and were made prosperous), when for a type of Him he was enjoined to offer up for a sacrifice his only-begotten and first-born, Isaac: for it is like that as he was executing the priest's office at that time, the exact force of the Mystery was made clear as in a type in that which was wrought.

There are other ways to explain this for those who are more eager to learn. For Abraham saw three men at the oak in Mamre, and indeed received a promise from God that he would be the father of many nations—something that could be fulfilled in no other way except through the Gentiles being called through faith toward Christ, claiming Abraham as their father and being destined to sit down with him in the kingdom of heaven and to share with him in our Savior's generous bestowal of all good things. Therefore blessed Abraham (He says) saw and, seeing, rejoiced at My Day. And we must also explain why Christ goes on to say these things.

One may give other occasions also for this to those who are more zealous for learning. For he saw three men at the oak in Mamre, yea and received promise from God that he should be a father of many nations, which could in no other way be fulfilled, save that the Gentiles were called through the faith Christ-ward, inscribing Abraham their father and about to sit down with him in the kingdom of heaven and to co-partake with him in the munificence unto all good things of our Saviour. Blessed Abraham therefore (He says) saw and seeing rejoiced at My Day. And why Christ proceeds to say these things also, we must needs speak of.

The Jews, seeing Him as a man because of the covering of His flesh, were conceiving nothing worthy of God concerning Him. Instead, they supposed that He too was mortal like us—brought into being from non-being—and in their great foolishness they refused to believe that He was eternal, being from the eternal Father. Therefore, to clearly show that He is not recent or newly made as we are, but was known even by their most ancient fathers as being eternal, He says these things. In the same statement He also, it seems, usefully rebukes them, because acting unwisely and foolishly they reject what was a great joy to the founder of their race. For Abraham merely saw and rejoiced, yet they, having Him and having it in their power to enjoy Him, insult Him through their unbelief and arrogantly set themselves against such glorious grace. Or perhaps He covertly suggests this: that He is both greater and superior to Abraham, since it was a festival for Abraham simply to know something of Him. For He could not say this openly and without any veil, because of their tendency toward anger, but He indicates it in another way.

The Jews beholding Him a Man by reason of the veil of flesh, were conceiving of nothing God-befitting about Him, but were supposing that He too is mortal like us, as being brought from not being into being, and they would not of their great ill-counsel believe that He was Eternal, as being of the Eternal Father. In order then that He might clearly shew, that He is not recent nor just-made as are we, but that He was known of their very oldest Fathers also as being Eternal, does He say these things. In the same does He (it seems) profitably reproach them, because acting ill-advisedly and foolishly minded they spurn what was a very gala to the beginner of their race. For he did but see and he rejoiced, they having Him and it being in their power to enjoy Him insult Him by their unbelief and set themselves in braggart wise against so glorious grace. Or perhaps He covertly intimates this that He is both greater and superior to Abraham seeing it was to him a festal assembly, to only know somewhat of Him: for He could not say it openly and apart from any veil, by reason of their being mighty to wrath, but He indicates it in another way.

And let no one suppose that Jesus contradicts Himself when He says "Abraham your father," since in one place He removes them from relationship with Abraham, saying, "If you were Abraham's children, you would do the works of Abraham," but now again calls them Abraham's sons. We must understand that in both cases He directs His words toward the truth. For in the former passage, defining the quality of spiritual nobility, He depicts a relationship based on sameness of character and conduct, while here He acknowledges their mere physical kinship. In this way, He can be true in the former case and not false in the latter.⁶⁶

And let no one suppose that Jesus in saying Abraham your father [died], contradicts Himself, in that He in one place removes them from relation with Abraham, saying, If ye were Abraham's children, ye would do the works of Abraham, but now again calls them Abraham's sons: but we must know that well does He in either case direct His discourse unto the truth. For in the former, defining the quality of spiritual nobility, He depicts a relation in sameness of habits, here He allots them mere bare kindred of the flesh, that both in the former He may be true, and here not false.⁶⁶

Utterly lacking in understanding is the Jews' speech, and filled with much absurdity, and one may reasonably wonder at their proceeding to such great lack of understanding that they are completely unable to comprehend as they should. For though our Savior Christ had used many different expressions, repeatedly going through the same words and in various ways indicating His own Eternity, they think no more than what they see with their bodily eyes. As though utterly confused and with the whole power of their mind disturbed, they do not extend their hearts toward what is fitting for God. Instead, as if He were just some man like us who barely began to exist and be counted among things that exist when he was born, they foolishly accuse Him of lying, not even understanding correctly what they heard Him say. For He said that Abraham had seen His Day, but they twist the meaning of His words to the opposite, saying, "You are not yet fifty years old, so how have You seen Abraham?" Therefore, the senseless Jew is miserable, always a companion of great ignorance and making madness his wild foster brother.

Utterly without understanding is the Jews' speech, and big with much absurdity, and one may wonder (and with much reason) at their proceeding to so great lack of understanding, as to be utterly unable to conceive as they ought. For though our Saviour Christ had devised full many turns of speech, over and over going through the same words and manifoldly indicating therein His own Eternity, they think no whit more than they see with the eyes of the body, but as though utterly distraught and the whole power of their mind deranged, they reach not forth their heart unto what beseems God, but as if He were some man like us, then barely beginning to be and be accounted among things that are, when he was born, they senselessly accuse Him of a lie, not even deeming aright of what they heard Him say. For He said that Abraham had seen His Day, they turn about to the contrary the force of His word, for (say they) Thou art not yet fifty years old and how hast Thou beheld Abraham? miserable therefore is the senseless Jew, ever comrade of much uninstructedness, and making madness his wild foster brother.

Again Christ returns to His usual and favorite method, for He speaks at times very obscurely and covers His explanation with various veils so that it is not open to everyone. But when He sees that His hearers understand nothing at all, then having stripped His discourse of its obscurity, He sets it before them plainly and clearly. And this He makes an effort to do on the present occasion. For since He found that they understood nothing (although a long discourse had been delivered) nor were they able to understand that He is both Eternal as being of an Eternal Father, and that He is incomparably greater than Abraham as being God, He now speaks openly, adding "Amen" in the manner of an oath to confirm what He is saying: "Before Abraham was I am." And we must not think that the Only-Begotten is boasting of being before Abraham only, for He is before all time and has His Generation most ancient, being without beginning in the Father. But since the comparison with Abraham was before Him at that moment, He says that He is older than he; just as if the number 100, for instance, were to say, "I am greater than 10": it would not surely be saying this as having the next place above ten, but because it is vastly superior and above ten. He therefore is not competing with Abraham's times, nor does He claim that He is only slightly prior to his times: but since He is above all time and surpasses the number of every age, He says that He is before Abraham, speaking a truth.

Again does Christ advance to His wonted and favourite contrivance, for He speaks at times exceeding obscurely and overshadowing His exposition with diverse veils suffers it not to be open to all. But when He sees that the hearers understand nothing at all, then having stripped His discourse of its obscurity, He sets it before them plain and clear. And this He studies to do on the present occasion. For since He found that they understood nought (albeit a long discourse had been gone through) nor yet were able to understand that He is both Eternal as being of an Eternal Father, and that He is incomparably greater than Abraham as being God, He now says openly, adding Amen in the rank of an oath for confirmation of the things said, Before Abraham was I am. And we shall in no wise think that the Only-Begotten is boasting of being before Abraham only, for He is before all time and hath His Generation most ancient, being without beginning in the Father. But since the comparison with Abraham was before Him at present, He says that He is elder than he; just as if the number 100, for instance, were to say, I am greater than 10: it would not surely be saying this, as having the next place above ten, but because it is exceeding much superior and above ten. He therefore is not rivalling Abraham's times, nor does He affirm that He is some little precedent to his times: but since He is above all time, and o'erpasseth the number of every age, He says that He is before Abraham, uttering a truth.

He very rightly and appropriately uses "was" of Abraham, but "I am" of Himself, showing that for someone who was made from things that do not exist, the necessity of decay will surely follow, but for the One who always exists, passing into non-existence will never happen.

And exceeding rightly and well does He of Abraham put, Was, of Himself, I am, shewing that to him that was made of things which are not, will full surely follow the necessity of decaying, to Him That ever is will never befall the passing into not being.

Therefore He is greater and superior to Abraham: greater as the Eternal One, superior because He does not decay as Abraham does.

Greater therefore is He and Superior to Abraham: greater as Eternal, Superior for that He decays not as he does.

They do not see the truth (since they are truly both liars themselves and have a liar for their father, as the Savior says), but they are angry without proper cause. Thinking that they should defend the honor of their ancestor as if he had been wronged, they were stirred up to inappropriate anger, even though they should have understood the meaning of what was said and who it was speaking this way. Instead, turning to the most irrational and animal-like madness, they try to stone Him, as if they had not already offended Him enough with their constant insults, or as if their foolishness would bring only slight wrath upon themselves. The Jews' attempt is therefore passionate and extremely foolish, but it does not succeed at that moment, because the time of His Passion had not yet come.

They see not the truth (in that they are verily both liars themselves, and have a liar for their father, as the Saviour saith) but are angry at no vexing thing. Supposing that they ought to contend for the glory of their forefather as though wronged, they were kindled thereby unto no seasonable anger, albeit they ought to have known the force of the things said and who it was Who thus speaks: but turning aside unto most unreasonable and beast-befitting madness, they endeavour to aim at Him with stones, as though they had not sufficiently offended Him by their already much railing, or were drawing upon themselves by their folly some small wrath. Hot therefore and most foolish is the attempt of the Jews, but it passes not into act out of season, for the time of His Passion was yet to come.

Christ hides Himself, not by retreating behind walls or placing anything else in front of His body, but by the power of His Godhead making Himself invisible to those who seek Him. And it was not enough simply to escape their notice, but He also goes out of the temple, depicting for us a kind of type of spiritual things. For He is always manifest to those who love Him (as it is said, "Blessed are the pure in heart, because they shall see God"), but He hastens away from those who are inclined to fight against God, and is seen by none who behave impiously. Nor does He love to be with or dwell with those who persecute Him, but rather He departs from them and withdraws, taking away with Him all joy and leaving those who mistreat Him stripped of the graces from Him—this in regard to their desire to do Him wrong and to the attempts of the impious ones, even though Christ shows all things to be futile, bringing to nothing the unholy daring of those who transgress against Him by His unspeakable might.

Christ hides Himself, not retreating beneath walls, not interposing ought else before His Body, but by the power of His Godhead rendering Himself invisible to them who seek Him. And it was not enough to escape their notice but He also goeth forth of the temple, limning to us a sort of type herein of things spiritual. For to them that love Him He is manifest always (as it is said, Blessed are the pure in heart, because they shall see God) but hastens away from those who are prone to fight against God, and is seen of none who behave impiously, nor yet loveth to be with after a sort and to dwell with them that persecute Him, but rather doth He depart from them and removeth, taking away with Him all joy, and leaving bare of graces from Him those by whom He is evil entreated, in regard (I mean) of their wishing to do Him wrong, and of the attempts of the impious ones, even though Christ shews all things to be vain, by His unspeakable might bringing to nought the unholy daring of those who transgress against Him.

While the Jews were raging against Him and now attempting to wound Him with stones, He immediately goes out of the temple that is among them and removes Himself from the unholiness of His pursuers. And in passing by, He at once sees one blind from his birth, and sets him forth as a sign and a most clear one that He will turn away from the abominable behavior of the Jews, and will leave the multitude of the God-opposers, and will instead visit the Gentiles, and to them transfer the abundance of His mercy. And He likens them to the man blind from his birth because they were made in error and because from their earliest age they were as it were deprived of the true knowledge of God, and because they do not have the light from God, that is, the illumination through the Spirit.

While the Jews were raging against Him and now essaying to wound Him with stones, forthwith He goes forth of the temple that is among them, and takes Him away from the unholiness of His pursuers. And in passing by, straightway He seeth one blind from his birth, and setteth him as a token and that most clear that He will remove from the abominable behaviour of the Jews, and will leave the multitude of the God-opposers, and will rather visit the Gentiles, and to them transfer the abundance of His Clemency. And He likens them to the blind from his birth by reason of their having been made in error and that they are from their first age as it were bereft of the true knowledge of God, and that they Have not the light from God, i. e., the illumination through the Spirit.

It is important to observe again what Christ's visit to the blind man as He was passing by signifies. And it occurs to me that Christ, strictly speaking, did not come for the Gentiles but for Israel's sake alone (as He Himself says somewhere, I was not sent except to the lost sheep of the house of Israel), yet the recovery of sight was given to the Gentiles, with Christ transferring His mercy to them as if in passing, because of Israel's disobedience. And this was what was foretold through Moses, I will provoke them to jealousy with those who are not a nation, with a foolish nation I will anger them. For it was a foolish nation that serves the creature more than the Creator and like irrational beasts feeds on complete ignorance, and pays attention only to earthly things. But since Israel, which was wise because of the law and prudent from having the Prophets, angered God, it in turn was angered by God, with those who formerly were not prudent being taken into the place that belonged to Israel, for to them through faith Christ was made wisdom and sanctification and redemption, as it is written, that is, both light and recovery of sight.

It is meet to observe again what Christ's visiting the blind man as He was passing by, signifies. And it comes to me to think that Christ strictly speaking came not for the Gentiles but for Israel's sake alone (as Himself too somewhere says, I was not sent save unto the lost sheep of the house of Israel), yet was the recovery of sight given to the Gentiles, Christ transferring His Mercy to them as by the way, because of the disobedience of Israel. And this it was again which was afore-sung through Moses, I will provoke them to jealousy with not a nation, with a foolish nation will I anger them. For a foolish nation was it which serveth the creature more than Creator and like irrational beasts feeds on just all unlearning, and giveth heed only to things of the earth. But since Israel which was wise by reason of the law and prudent from having Prophets angered [God], it in its turn was angered by God, they who aforetime were not prudent being taken into the place belonging to these, for to them through faith was Christ made wisdom and sanctification and redemption, as it is written, i. e., both light and recovery of sight.

Since it was now the feast of the Law called the feast of tabernacles, and the Jews were gathering from all the surrounding region to Jerusalem (for the Lawgiver had decreed this), Christ was teaching everyone. For surely He was not speaking only to the townspeople. The diligent student and careful listener must investigate what led the Divine Evangelist to present all the other Jewish crowds as saying nothing, but to attribute this statement only to those from Jerusalem, and what they were considering and reasoning among themselves when they said these things, for there is a deep purpose behind this word. What then should we say about this? Since Christ the Savior of us all had performed countless signs in the city and had often stayed in Jerusalem, certain people from the city are, I suppose, persuaded and are gradually advancing toward a desire to finally believe in Him, but they are not bold enough to love Him openly or freely, being terrified by the boldness of their rulers and forced against their own will into harmful fear. For the blessed Evangelist was clearly showing this when he said earlier that no one spoke openly about Him for fear of the Jews. Here he calls the rulers Jews, shrinking, it seems to me, from giving the title of rulers to such desperate men. When our Savior Jesus Christ speaks openly and powerfully attacks the madness of the rulers, and convicts them most clearly of ignoring the Lawgiver, showing that each one turns aside without restraint to his own way and carelessly falls into the desire to kill Him as though it were no crime, while He suffers no harm from those at whose hands He was likely to undergo terrible things—the people of Jerusalem take this very circumstance as proof and assurance of the God-befitting Authority inherent in Him. They receive this as an addition to His previous miracles and heap it upon what had preceded, and are finally driven with more fervent impulses toward the duty of believing in Him. Therefore, acquiring knowledge through right reasoning, they say, "Is not this He whom they seek to kill?" For consider that they are practically raising their right hand high and pointing it here and there, pointing out Him who convicts them, and they laugh seeing the untamed rage of these people subdued not by subtle reasoning (how could it be?) but rather by God-befitting Power and Authority.

Since it was now the feast of the Law called the feast of tabernacles, and the Jews were thronging, so to say, from all the region round about unto Jerusalem (for so had the Lawgiver decreed), Christ was making His teaching to all. For not surely to the townspeople alone was He speaking. He then that is a thorough searcher after learning, and a diligent hearer, must investigate what induced the Divine Evangelist, to introduce all the other multitude of the Jews as saying nothing, but to attribute the speech hereupon to them of Jerusalem only; and what they were considering and reasoning among themselves when they said these things: for a deep plan lies about this word. What then shall we say to this? Since Christ the Saviour of us all had wrought signs scarce-counted in the city, and had often taken up His abode in Jerusalem: certain of the city are (I suppose) persuaded, they are advancing by degrees to a desire of at length believing on Him, but not openly nor freely are they bold to love Him, terrified by the daring of their rulers and constrained not of their own motion unto harmful fear. For this was the blessed Evangelist clearly shewing, when he said in the foregoing that no man spake openly of Him for fear of the Jews. He here calls the rulers Jews, shrinking, it seems to me, from giving the appellation of rulers to such desperate men. When then our Saviour Jesus Christ speaks openly and mightily attacks the madness of the rulers, and convicts them (and that most clearly) of taking no account of the Law-giver, but that turning aside without stint every man to his own way, they were falling heedlessly into the desire to kill Him as though it were no crime, while He yet was enduring no hurt from those, at whose hands it was likely He would undergo dreadful things;—-they of Jerusalem take this very circumstance as a proof and assurance of the God-befitting Authority inherent in Him, and receiving this too as an addition to His previous miracles, and heaping it up upon what had preceded, are being driven at length with more fervent motions to the duty of believing on Him. Wherefore they acquiring knowledge by right reasoning say, Is not This He Whom they seek to kill? For consider that they all but holding their right hand on high, and reaching it hither and thither, point out Him Who convicts them, and laugh seeing the untamed rage of these people allayed not by subtle reasoning (how should it?) but rather by God-befitting Power and Authority.

But we must note that the people of Jerusalem alone speak in contrast to all the rest of the Jewish crowds, and I will explain how. When our Savior Christ was once giving instruction in the most excellent things, the Pharisees stood by, deeply wounded at this, and their bold daring and intention to commit murder were already exposed. To them He said, convicting them as transgressors who had decided that they ought to kill Him, "Has not Moses given you the law, and none of you keeps the Law? Why are you seeking to kill Me?" The whole purpose of His speech is directed against the hearts of the rulers. Nevertheless, the crowd of people are frightened and, unable to tolerate His words, answered more violently, saying, "You have a demon, who is seeking to kill You?" But I suppose it is clear to everyone that Christ says these things because He saw the Pharisees wanting to kill Him. How is it, then, that while some here deny it and cry out, "Who is seeking to kill You?" the people of Jerusalem alone, voting contrary to all the rest, say, "Is not this He whom they are seeking to kill?" And note well "they are seeking," so that the bold deeds may be attributed to the rulers alone. Probability leads us to believe that the rest of the Jewish people were ignorant of their rulers' plan, but that the people of Jerusalem, living mostly with them and inhabiting the same city with them and constantly meeting them, knew the unholy plan that filled them against the Savior Christ. And it turned out that the polluted band of Jews was accused not merely through the voice of our Savior, but also by the very flock under them, which through their senselessness was destroyed and driven down the cliffs. For perhaps one may, I think, see from what has been said that the flock was even then thirsting and kindled, so to speak, toward faith in Christ, but lacking just a little guidance, which if they had obtained, they would easily have received Him who came to us from Heaven. Therefore, those to whom leadership was assigned are responsible for the loss of the sheep. And the prophet Jeremiah is our witness, who cries out, "For the pastors became brutish, and did not seek out the LORD; therefore the whole flock did not understand and was scattered."

But we must note that they of Jerusalem alone speak contrary to all the rest of the Jewish multitudes, and how, I will tell. When our Saviour Christ was once giving instruction in things most excellent, the Pharisees stood by cut to the heart thereat, and already unveiled as to their bold daring and pressing on to commit murder; to this He said, convicting them as transgressors, who had made up their minds that they ought to slay Him, Hath not Moses given you the law, and none of you keepeth the Law? why are ye seeking to kill Me? And the whole aim of His discourse is shot forth against the hearts of the rulers: nevertheless the multitude of the people are scared and, intolerant at the words, answered more violently, saying, Thou hast a devil, who is seeking to kill Thee? But I suppose it is manifest to every one, that Christ says these things, because He saw the Pharisees desiring to kill Him. How is it, then that while certain here deny it and cry out, Who is seeking to kill Thee, they of Jerusalem alone giving a contrary vote to all the rest say, Is not this He Whom they are seeking to kill? and well this too They are seeking, that to the rulers alone the daring deeds may be ascribed. Probability then induces us to believe that the rest of the Jewish people were ignorant of the design of their rulers, but that they of Jerusalem living for the most part with them and inhabiting one city with them, and constantly meeting them, knew the unholy design which close-filled them against the Saviour Christ. And it fell out that not merely through the Voice of our Saviour was the polluted band of the Jews accused, but also by the very flock that was under them, which by their senselessness was destroyed and borne down the precipices. For haply one may (I deem) by what has been said see the flock thirsting even now and enkindled as it were unto the faith in Christ, but lacking just a little leading by the hand, which had they obtained, they would easily have received Him Who came to us from Heaven. Responsible then are they to whom was allotted the presidency, for the loss of the sheep. And the prophet Jeremiah is our witness, who crieth, For the pastors became brutish, and sought not out the LORD; therefore the whole flock understood not and were scattered.

They reassure one another and move toward, as it were, clearer proof, observing Christ's fearless boldness. For they are astonished—and with very good reason—at finding those who were formerly ungodly now displaying an unfamiliar and unusual patience, and seeing those who had been violent practicing a gentleness that was new to them. From this they come to reasonable conclusions, and in wondering at their restraint in matters where they should never have been angry in the first place, they actually find themselves criticizing them, as if it were their habit to indiscriminately attack teachers of the most excellent doctrines and to proceed fiercely against anyone who said things disagreeing with them, even if he agreed with the Divine Law. For the pride of the Pharisees was terrible, and the boldness of their foolishness knew no limits. Who then, they say, is He who now tames them, and who is it who places sober reasoning like a bridle on their formerly unbearable anger? Who is He that has so charmed them and, like serpents constantly raising themselves up, lulls them into gentle sleep? Lo, He speaketh boldly and they say nothing unto Him. He does not merely speak, they say, but He speaketh boldly. And I do not suppose that anyone would rightly blame the anger of those men for remaining quiet if the one they were seeking had spoken against them in secret. For if it had not become known, their anger would not have been aroused either. But though He spoke boldly and proceeded through sharp rebuke of them—for the word boldly proves this—they not only refuse to be angry, though very prone to this disease, but even shrink from words. For they say nothing to Him.

They multiply expressions of assurance among themselves, and advance as it were to more manifest proof, beholding the unperilled boldness of Christ. For they are astonished and that with the greatest reason at finding those that were of old ungodly brought to an unpractised and unwonted patience and, beholding those who had been violent practising a gentleness that was new to them, they thence go forth into reasonable surmises: and in that they wonder at their forbearance in those matters in which they ought never to have been angry, in these very things they are found to be blaming them, as though it were their habit without discrimination to press hard upon the teachers of the most excellent doctrines, and to proceed hotly against any one whatever, if he did but say things dissentient from them, though he should agree with the Divine Law. For dreadful was the conceit of the Pharisees, and the daring of their senselessness knew not bounds. Who then (say they) is He who tames them for the present, and Who is it who puts on sober reasoning as a bridle of their of old intolerable wrath? who He that has so charmed them and like serpents ever rearing themselves lulls them to gentle sleep? Lo, He speaketh boldly and they say nothing unto Him. Not merely does He speak, they say, but He speaketh boldly. And I do not suppose that any one would justly accuse the wrath of those men of being still, if He that was sought for had spoken against them in secret. For if it chanced not to have been known, neither would their wrath have been excited, but though He spake boldly and advanced through the keen reproof of them (for this the word boldly proves), they not only refuse to be angry, though very prone to this disease, but even shrink from words. For they say nothing to Him.

Do you see how through logical reasoning and plausible arguments they are gathering together the grounds for belief, and are nearly ashamed because their rulers do actually now know Him? Yet while the rulers shrink from openly fighting against God and cannot bring themselves to shamelessly mistreat Him who came from above, they still bury the open acknowledgment of Him in envious silence. For if they did not truly know (the people say) that He is the Christ, what makes them tolerate His bold reproofs and His innovation of even the things ordained long ago—since He was found healing even on the Sabbath day and greatly distressing them by saying outright, "Has not Moses given you the Law, and none of you keeps the Law?" They endure all this, even though they are extremely upset by it and are accustomed to hotly attack even those who do them no wrong. Working through every argument, then, they gradually gather faith in Christ, but they attribute true knowledge to their rulers, since the rulers were trained in the holy writings even before the common people were, and are better able than they to understand the mysteries of the Divine Scriptures. Notice throughout that the Jewish people are ready to follow their rulers without hesitation, and they would surely have been saved if those over them had led them correctly. Therefore, these rulers will undergo bitter punishment, since the Savior Himself also accuses them saying, "Woe to you, lawyers, for you took away the key of knowledge; you did not enter in yourselves, and those who were entering in you forbade." For the teaching of those who teach correctly is like a door and gate to the knowledge of God, and a way that leads easily to all virtue, and the skill of the shepherd knows how to save the flock of sheep. The opposite, however, easily destroys them and will carry the flock down precipices even against their will.

Do the rulers know indeed that He is the Christ? Seest thou how by reasonable inductions and probable arguments they collecting the duty of believing, are well nigh ashamed because their rulers do indeed now know Him, but while they shrink from openly fighting against God, and endure not to shamelessly entreat Him that came from above, they do yet bury in envious silence the open acknowledgement of Him? For if they knew not (say they) of a truth that He is the Christ, what induces them to tolerate His boldly reproving them and innovating even the things of old ordained, in that He was found healing even on the sabbath day, and distressing them in no slight degree by saying outright, Hath not Moses given you the Law, and none of you keepeth the Law? All this they bear, although affected beyond endurance thereby, and accustomed hotly to attack even those who do them no wrong. Going therefore through every argument they collect by degrees faith in Christ, but attribute knowledge of a truth to their rulers, inasmuch as they were brought up even before themselves in the holy writings, and are better able than themselves to understand the mysteries of the Divine Scriptures. Observe throughout that the people of the Jews are prepared unhesitatingly to follow their rulers, and they would have been surely preserved if led aright by those over them. Wherefore these shall undergo bitter punishment, since the Saviour Himself also accuses them saying, Woe unto you, lawyers, for ye took away the hey of knowledge, ye entered not in yourselves, and them that were entering in ye forbad. For a door as it were and gate to the knowledge of God, and a way that easily leadeth to all virtue is the word of them that teach aright, and the skill of the shepherd knoweth how to save the flock of sheep: even as the contrary destroyeth them easily, and will bear away the flock down precipices even against their will.

The people of Jerusalem didn't accept the faith only because of external factors or because their rulers had made the pain of their rebuke something they had to endure. Instead, their minds first produced arguments from what seemed likely and came to true conceptions of Christ through the God-befitting Authority that is in Him, being led skillfully toward grasping piety. But then they fell back, without realizing it, into the ignorance that had been the Jews' constant companion. For those who had carefully considered these things seemed as if they would search for the truth from every direction and arrive at proper faith not merely because their rulers were silent and unusually gentle, but would also examine the Holy Scripture itself, motivated by the right impulse. However, they tested the Mystery completely without instruction or understanding. For simply because they know where the one speaking boldly comes from—that is, from what village he came and from what parent he was born—they say he is not the one foretold by the Law. Then they add, "but Christ when He cometh no man knoweth whence He is." It is clear, I think, to everyone that their error in this also arose from ignorance. But I suppose we should investigate where their thoughts came from and what led those who were carefully examining everything about him to conclude that he was not Christ because they knew where he was from, and why they add "Christ when He cometh, no man knoweth whence He is," for by this they lose their grasp of the truth. There is a certain saying of Isaiah about Christ that is quoted: "His generation who shall declare? for His Life is taken away from the earth." The blessed Prophet, applying this expression to the Word of God, uses "generation" to mean Being. For who can possibly describe the mode of the Being of the Only-Begotten? What tongue can declare the unspeakable Birth of the Son from the Father? What mind won't be inadequate for this? We know and have believed that he was begotten of God the Father, but we say the how is beyond the reach of every mind, and inquiry into it is extremely dangerous. For we should not search into what is too deep or scrutinize what is too difficult, but rather hold fast to what we are commanded and have an unshaken belief about God: that he truly exists and that he rewards those who diligently seek him. But we must not investigate, as it is written, things that surpass understanding and thought—not only our own, but also that of the whole creation, or even every reasonable creature. Who then shall declare the generation of the Only-Begotten? For his Life is taken away from the earth—that is, the account of his Essence is higher than all earthly things. For here again he calls his Being Life.

Not from external considerations only, nor because their rulers had made the pain of their reproof a thing to be borne, does the mind of them of Jerusalem admit the faith; but it after having with great profit produced arguments from what was likely and being brought to true conceptions of Christ through the God-befitting Authority that is in Him, led at length not unskilfully to the apprehension of piety, falls again without knowing it into the unlearning which was foster-brother to the Jews. For they who had well considered those things seem as if they would hunt out the truth from all quarters, and advance to the due faith not merely because of the silence of their rulers and their unwonted gentleness, but would also search the Holy Scripture itself, invited thereto by a right motive, but making their test of the Mystery wholly without instruction or understanding. For merely because they know whence He is who is speaking boldly, that is, from what village He sprang, of what parent He was born, they say that He is not He Who was foretold by the Law. Then they add, but Christ when He cometh no man knoweth whence He is. And it is clear (I suppose) to every one, that their mistake in this too arose from unlearning. But I suppose one ought to search out whence their thoughts got to this; and what induced those who were well examining all about Him, to for this reason suppose that He was not Christ, because they were not ignorant whence He was: and why they subjoin, Christ when He cometh, no man knoweth whence He is: for by this they lose the apprehension of the truth. There is therefore some saying of Isaiah concerning Christ quoted, His generation who shall declare? for His Life is taken away from the earth. And the blessed Prophet applying the expression to the Word of God, puts generation for Being. For who at all can tell the mode of the Being of the Only-Begotten? what tongue shall declare the unspeakable Birth of the Son from the Father? or what mind will not be powerless for this? For that He was begotten of God the Father we know and have believed: but the how, we say is unattainable by every mind, and the enquiry thereinto most perilous. For we ought not to search into what is too deep, nor to scrutinize what is too hard, but rather to holdfast what we are commanded, and have an unshaken belief concerning God, that He is in truth, and that He is a Rewarder of them that diligently seek Him. But we must not search into, as it is written, the things which surpass understanding and thought, not merely our own, but also that of the whole creation, or even every reasonable creature. Who then shall declare the generation of the Only-Begotten? for His Life is taken away from the earth, that is, the tale of His Essence is higher than all that are in the earth. For here again he calls His Being Life.

This is what led the uninstructed minds of the Jews astray and made them wander from the true understanding of Christ. For apparently they did not consider that the words of the holy prophets about Him have two aspects. Sometimes they indicate that He will come with flesh into the world and show us His birth from a virgin according to the flesh. For "behold, a virgin shall conceive and bear a son," and they clearly proclaim where He shall be born: "And you, Bethlehem house of Ephratah, little are you to be among the thousands of Judah; out of you shall He come forth to Me that is to be Ruler in Israel, and His goings forth from the beginning from the days of eternity." But when they are explaining (as far as possible) His ineffable generation from God the Father, they either say what we mentioned above, "His generation who shall declare? for His life is taken from the earth," or what is connected to the passage cited, "And His goings forth from the beginning from the days of eternity." For here he means the goings forth of the Only-Begotten as Brightness from Light, and a certain proceeding from the ousia of Him Who begot Him into His own being before all age and day and moment. Since then the Holy Scripture sets both these before us, and the sacred writings both tell us where Christ shall be according to the flesh, and honor by silence His unsearchable being from the Father, how will one not, finding the Jews considerably unlearned, reasonably laugh aloud and say: One must make inquiries about Him not merely from the generation of Christ being unknown, but also from its being known who and where He comes from according to the flesh?

This then led astray the uninstructed mind of the Jews, and made them wander from the true discernment of Christ. For they considered not (it seems) that the words of the holy prophets respecting Him are two-fold. For sometimes they signify that He will come with Flesh into the world, and manifest to us His Birth of a Virgin according to the Flesh. For behold, a Virgin shall conceive, and bear a Son: yea and they clearly proclaim where He shall be born: And thou, Bethlehem house of Ephratah, little art thou to be among the thousands of Judah; out of thee shall He come forth unto Me that is to be Ruler in Israel, and His goings forth from the beginning from the days of eternity. But when they are expounding (as far as is possible) His Ineffable Generation from God the Father, they either say what we said above, His generation who shall declare? for His Life is taken from the earth, or what is joined to the passage cited, And His goings forth from the beginning from the days of eternity. For here he means the goings forth of the Only-Begotten as Brightness from Light, and a certain forthcome from the Essence of Him Who Begot Him into His Own Being before all age and day and moment. Since then the Holy Scripture sets both before us, and the sacred writings both tell us whence Christ shall be after the Flesh, and honour by silence His Unsearchable Being from the Father, how will one not, finding the Jews in no slight degree unlearned, with reason laugh aloud and say, Not merely from the Generation of Christ being unknown, must one make enquiries respecting Him, but also from its being known Who and whence He springs according to the Flesh?

As the people of Jerusalem were quietly whispering these things to one another (for they did not dare to speak openly for fear of the Jews, as it is written), Christ again in a manner befitting God receives knowledge of the things being spoken. But since He was considering that it would be fitting to benefit those people, He immediately shows the energy befitting God that is in Him, and clearly reveals to them that He has knowledge of all things. For He lifts up His voice loudly, although He had not been accustomed to do so before, and convicts them again of not having any certain understanding of the divinely-inspired Scripture, and makes what is secret and has scarcely been spoken aloud the basis of His teaching. Next, from those very things from which they foolishly supposed that they ought not to believe Him, He persuades them directly that they ought to believe: such is the rich meaning of what He says. You marvel (He says) and quite rightly, that Power truly befitting God is in Me, easily restraining the purpose of the Jews, murderous though it is: for they seek to kill Me, as you have truly and accurately observed, and are putting forth all their effort to that end. But (He says) when I should be fleeing and getting as far away as possible from those who think it right to kill Me, I care nothing at all for their mad folly; on the contrary I speak boldly and convict those who break the Law by not choosing to judge with just judgment, and I suffer nothing at all. For those who were formerly fierce hold back against their will, and this is not the fruit of their own free choice, but the effect of My authority. For I do not permit them, although they are madly raging and sharpened to inhuman wrath, to dare their murderous purpose towards Me before the time. At these things then (He says) you have been most reasonably astonished, and say that the rulers know truly that I am the Christ. And you, following appropriate reasoning in this matter, turning to the oracles of divine Scripture, when you ought rather to have been benefited by them and confirmed in your understanding of Me, were instead offended. For from your merely knowing where I am from and of whom I am born, you have decided (He says) that I am not the Christ. Know therefore that you both know Me and know where I am from, that is, the divinely-inspired Scripture has given you knowledge both of Me and of where I am from. And not because you know (perhaps) that I am from Nazareth or Bethlehem, and that I am born of a woman, ought you therefore to accept the disease of unbelief; but from those things that are spoken of Me, and because of My birth according to the flesh, you ought rather to advance to the understanding of the mysteries concerning Me, and not to turn aside merely at a single voice of a prophet who is telling of My ineffable generation from God the Father.

As the men of Jerusalem were gently whispering those things one to another (for they durst not speak openly for fear of the Jews, as it is written) Christ again in God-befitting way receives knowledge of the things spoken. But since He was considering that it were fit to profit those men, He immediately shews the God-befitting Energy that is in Him, and clearly reveals to them that He has knowledge of all things. For He lifts up His cry on high, albeit before time not used to do so, and convicts them again of not having any certain understanding of the Divinely-inspired Scripture, and makes what is secret and has scarcely passed the mouth the basis of His Discourse. Next from those very things from which they foolishly supposed that they ought not to believe Him does He persuade them outright that they ought to believe: such is the pregnant meaning of what He says. Ye marvel (He says) and that most justly, that Power truly God-befitting is in Me, easily taming the purpose of the Jews, murderous though it be: for they seek to kill Me, as ye have truly and accurately remarked, and are putting forth all their diligence to that end. But (He says) when I should be fleeing, and getting Me as far off as possible from those who think it right to kill Me, I caring not a whit for their mad folly, on the contrary speak boldly and convict those who break the Law by not choosing to judge just judgment, and I suffer nothing at all. For they who of old were fierce forbear against their will, and this not the fruit of their own free choice, but the effect of My Authority. For I do not suffer them, although madly raging, and whetted unto inhuman wrath, to dare before the time their murderous purpose towards Me. At these things then (He saith) ye have been most reasonably astonished, and say that the rulers know of a truth that I am the Christ. And ye, following out suitable reasoning herein, turning away to the oracles of Divine Scripture, when ye ought rather to have been benefited therefrom, confirmed in your conception of Me, on the contrary ye were offended. For from your merely knowing whence I am, and of whom I am born, ye have decided (He saith) that I am not the Christ. Know therefore, that ye both know Me and know whence I am, that is the Divinely-inspired Scripture has given you both to know Me and whence I am. And not because ye know (may be) that I am of Nazareth or Bethlehem, and that I am born of a woman, ought ye therefore to admit the disease of unbelief; but from those things that are spoken of Me, and because of My Birth after the Flesh, ought ye the rather to advance to the apprehension of the Mysteries respecting Me, and not to turn aside merely at a single voice of a Prophet, who is telling My Ineffable Generation from God the Father.

Under the guise of defence He finds fault with the Jews who were insulting through long unbelief. With no slight skill then He composing His Discourse, by every means contrives not to seem to excite His hearers by any occasion to reasonable displeasure, but veiling His words in obscurity, He beguiles their excess of anger and draws off the edge of their passion. Why then (He says) do they, when I have often explained and openly cried out that I am sent by God the Father, still disbelieve, and because they know His Birth after the Flesh, say that He is not He Who was fore-heralded by the Law and fore-declared by the holy Prophets, and well nigh meet Him with the words: Thou utterest lies O Sir, coming to us, according to Thine Own Will, and dost Thou not blush feigning the Name of the Father? Repelling therefore this accusation of theirs as to this too, He mingles reproof with His defence, and most excellently says, Of Myself I am not come, but Se is True That sent Me. For it is your custom (He saith) O ye who dare all things with ease, and advance heedlessly to all, even the most heinous actions, sometimes to prophesy falsely, and though God hath not sent you, to say that ye are sent by God. But I am not like you, nor yet will I imitate your well-practised villany. I am not come of Myself, nor Mine Own messenger, like you, but I am come from Heaven: True is He That sent Me, not like your lie-loving sender, the devil, whose spirit ye receiving are bold too to prophesy falsely. True then is He That sent Me, but he that stirred you up to invent words from God, is not true. For he is a liar, and the father of liars. But that we shall find the Jews accustomed to prophesy lies, we shall see without any trouble from the words of the Prophets. For most plainly doth the Lord of all say of them, I sent not the prophets, yet they ran, I spake not to them, and they prophesied. And again in Jeremiah, The prophets prophesy lies in My Name, I sent them not and spake not to them and commanded them not; for visions and divinations and prophecies of their own heart do they prophesy unto you. The arrogant Jew then is reproved for this that he fastened upon Christ his own boldness against God, i. e., false prophecy. For the utter disbelief in Him Who cries that He is sent from God, even the Father, what else is it save openly to cry out, Thou prophesiest falsely, imitating our practices against ourselves?

Under the guise of defence He finds fault with the Jews who were insulting through long unbelief. With no slight skill then He composing His Discourse, by every means contrives not to seem to excite His hearers by any occasion to reasonable displeasure, but veiling His words in obscurity, He beguiles their excess of anger and draws off the edge of their passion. Why then (He says) do they, when I have often explained and openly cried out that I am sent by God the Father, still disbelieve, and because they know His Birth after the Flesh, say that He is not He Who was fore-heralded by the Law and fore-declared by the holy Prophets, and well nigh meet Him with the words: Thou utterest lies O Sir, coming to us, according to Thine Own Will, and dost Thou not blush feigning the Name of the Father? Repelling therefore this accusation of theirs as to this too, He mingles reproof with His defence, and most excellently says, Of Myself I am not come, but Se is True That sent Me. For it is your custom (He saith) O ye who dare all things with ease, and advance heedlessly to all, even the most heinous actions, sometimes to prophesy falsely, and though God hath not sent you, to say that ye are sent by God. But I am not like you, nor yet will I imitate your well-practised villany. I am not come of Myself, nor Mine Own messenger, like you, but I am come from Heaven: True is He That sent Me, not like your lie-loving sender, the devil, whose spirit ye receiving are bold too to prophesy falsely. True then is He That sent Me, but he that stirred you up to invent words from God, is not true. For he is a liar, and the father of liars. But that we shall find the Jews accustomed to prophesy lies, we shall see without any trouble from the words of the Prophets. For most plainly doth the Lord of all say of them, I sent not the prophets, yet they ran, I spake not to them, and they prophesied. And again in Jeremiah, The prophets prophesy lies in My Name, I sent them not and spake not to them and commanded them not; for visions and divinations and prophecies of their own heart do they prophesy unto you. The arrogant Jew then is reproved for this that he fastened upon Christ his own boldness against God, i. e., false prophecy. For the utter disbelief in Him Who cries that He is sent from God, even the Father, what else is it save openly to cry out, Thou prophesiest falsely, imitating our practices against ourselves?

Ye have just said (He saith) When Christ cometh, no man knoweth whence He is. But since ye insist that ye hold this your opinion rightly, as being the truth, I agree to your words herein. For True is He of Whom I am, the Father, but He is not known of you. Since then (He says) ye search into the Mystery respecting Me in a manner most unadvised, but as is pleasing to yourselves, and from knowing Who and whence I am after the Flesh, dismiss from yourselves the duty of believing, do ye for this sole cause receive the faith, when ye find that ye understand not whence I am: for I am of the Father, Whom YE know not, since ye know not Him That is of Him, in Whom Alone the Father is to be seen. For he that hath seen the Son hath seen the Father, and he that knoweth the Son is not ignorant of Him that begat. All their quibbling therefore being by this taken from them, they are again taken in their malice, finding no longer any excuse for their unbelief, who have thrust away the knowledge through their own stubbornness, that that may be found true which is written, Ye see often and ye kept not, your ears opened and ye heard not. But since He was occupied upon the words of the Jews, that when Christ cometh no man knoweth whence He is, withdrawing Himself of necessity, as God, from the company of things originate, and from all else to whom the title no man may reasonably be applied, shewing that He is Other by Nature, He says that He is not as they are, ignorant of His Own Father, but affirmed that He knows in all exactness both Himself and Him. For He is God of God the Father, possessed of a certain wondrous and strange knowledge of these things, as befitteth Himself Alone. For not in like manner as we know, in the same doth the Son know the Father. For the nature of things originate attaineth to the sight of God by conception only, and not overpassing the bounds which befit it, doth even against its will yield to the Divine Nature, the being veiled in ineffable words. But the Only Begotten of God the Father, vieweth Whole in Himself Him That begat Him, and pourtraying the Essence of the Father in His Own Nature, knoweth Him, in a way impossible to tell: for unutterable are the things of God.

Ye have just said (He saith) When Christ cometh, no man knoweth whence He is. But since ye insist that ye hold this your opinion rightly, as being the truth, I agree to your words herein. For True is He of Whom I am, the Father, but He is not known of you. Since then (He says) ye search into the Mystery respecting Me in a manner most unadvised, but as is pleasing to yourselves, and from knowing Who and whence I am after the Flesh, dismiss from yourselves the duty of believing, do ye for this sole cause receive the faith, when ye find that ye understand not whence I am: for I am of the Father, Whom YE know not, since ye know not Him That is of Him, in Whom Alone the Father is to be seen. For he that hath seen the Son hath seen the Father, and he that knoweth the Son is not ignorant of Him that begat. All their quibbling therefore being by this taken from them, they are again taken in their malice, finding no longer any excuse for their unbelief, who have thrust away the knowledge through their own stubbornness, that that may be found true which is written, Ye see often and ye kept not, your ears opened and ye heard not. But since He was occupied upon the words of the Jews, that when Christ cometh no man knoweth whence He is, withdrawing Himself of necessity, as God, from the company of things originate, and from all else to whom the title no man may reasonably be applied, shewing that He is Other by Nature, He says that He is not as they are, ignorant of His Own Father, but affirmed that He knows in all exactness both Himself and Him. For He is God of God the Father, possessed of a certain wondrous and strange knowledge of these things, as befitteth Himself Alone. For not in like manner as we know, in the same doth the Son know the Father. For the nature of things originate attaineth to the sight of God by conception only, and not overpassing the bounds which befit it, doth even against its will yield to the Divine Nature, the being veiled in ineffable words. But the Only Begotten of God the Father, vieweth Whole in Himself Him That begat Him, and pourtraying the Essence of the Father in His Own Nature, knoweth Him, in a way impossible to tell: for unutterable are the things of God.

30 The Jews therefore were seeking to take Him: and no man laid a hand on Him, because His hour was not yet come.

30 The Jews therefore were seeking to take Him: and no man laid a hand on Him, because His hour was not yet come.

The Pharisees were stung by His criticisms and realized that their silence on these matters was actually harming their own stubborn position while benefiting the crowds (who were being persuaded that they should finally acknowledge that He is Christ). So they fell back into their usual arrogance and once again thirsted for His blood. They pushed aside respect for the law as completely useless to them, disregarded what is contained in the Sacred Writings, and considered unworthy of remembrance the command, "Do not slay the innocent and righteous." They were afflicted with a most unrighteous madness against Christ. But through Divine power, the outcome of their schemes was turned completely opposite to what they intended. For the deceitful man shall not attain his prey, as it is written. They sought to seize Him, as the Evangelist says, as if they had maintained a voluntary and self-imposed silence in response to His rebukes and would now use their later anger to dispel any appearance of having been restrained by Him. For some of the people of Jerusalem had taken this as proof that Jesus is by physis God, saying, "Look, He speaks boldly, and they say nothing to Him. Do the rulers truly know that He is the Christ?" But He who takes the wise in their own craftiness made their boldness completely useless to those who plotted this way, and confirmed to the crowds what had been whispered privately as speculation and conjecture.

The Pharisees cut with His reproaches, and perceiving that their silence in those matters was not without damage to their own stubbornness, and was of benefit to the multitudes (for they were being persuaded of the duty of at length acknowledging that He is Christ), are carried along unto their wonted presumption, and again thirst for His Blood. For thrusting aside reverence for the law, as most unserviceable to them, and taking no account of what is contained in the Sacred Writings, and deeming not worthy of remembrance the command, The innocent and righteous slay thou not, they are sick of a most unrighteous madness against Christ. But by the Divine Might the result of their devices is turned to the utter contrary. For the deceitful man shall not attain his prey, as it is written. For they seek to take Him, as the Evangelist saith, as though they had kept a voluntary and self-imposed silence at His rebukes, and would repel by their after wrath all appearance of having been kept back by Him. For this some of them of Jerusalem had accepted as a proof that Jesus is by Nature God, saying, Lo, He speaketh boldly, and they say nothing unto Him: do the rulers know indeed that He is the Christ? But He Who taketh the wise in their own craftiness, rendereth their daring most useless to them who thus schemed, and confirmeth to the multitudes what had been bruited in secret by way of consideration and conjecture.

They were held back by a God-befitting operation that put a bridle on their unholy deeds and allowed their plans to extend only to attempts. The most wise Evangelist wisely put forward the reason why they were unable to carry their proposed plan to completion (for he says, "His hour was not yet come"). Here he clearly calls "hour" the time of His Passion and of the Precious Cross. Who then will not see from this also that Christ would not have suffered at all if He had rejected the will to suffer? For He came to the Cross for our sake and on account of us not by the violence of the Jews, but by His own will. Therefore He also says, turning aside the reproach of seeming powerless, "No man takes My life from Me, I lay it down of Myself: I have power to lay it down, and again I have power to take it." For as we have already said before, He bore no unwilling Cross for us. For He offered Himself as a Holy Sacrifice to God the Father, purchasing the salvation of all people by His own Blood. Therefore He also said in the Gospel preachings, "For their sakes do I sanctify Myself." But by "sanctify" here He means "offer" and "consecrate," for what is offered in sacrifice to God is holy. But that He accepted being the Sacrifice for all free from any violence from anyone, we will know when we hear Him saying in the Psalms to God the Father, "Sacrifice and offering Thou wouldest not, but a Body preparedst Thou Me: in whole burnt offerings and sacrifices for sin Thou tookest no pleasure: then I said, Lo I come, in the chapter of the book it is written of Me, to do Thy will, O God." Do you see how of His own accord He comes to His Passion for all? For He says, "Lo I come," not "I am taken by compulsion by another." He escapes then from the present violence of the rulers, reserving His Passion for its appointed time, and using a most God-befitting boldness in all things.

For they are repressed by a God-befitting operation, which putteth a bridle upon their unholy deeds, and permitteth their designs to stretch forth but to attempts. For profitably did the most wise Evangelist put forward the reason of their being unable to carry through their proposed design to its fulfilment (for says he, His hour was not yet come). Here he evidently calls hour the time, i. e., of His Passion, and of the Precious Cross. To whom then will it not be evident by this also, that Christ would not have suffered at all, if He had put away the will to suffer? For not by the violence of the Jews, but of His own Will did He come to the Cross for our sakes and on account of us. Wherefore also He saith, averting the reproach of seeming powerlessness, No man taketh My life from Me, I lay it down of Myself: I have power to lay it down, and again I have power to take it. For as we have already before said, He bare no unwilling Cross for us. For He hath offered Himself as a Holy Sacrifice to God the Father, purchasing the salvation of all men by His Own Blood. Wherefore He also said in the Gospel preachings, For their sakes do I sanctify Myself. But sanctify He here says for "offer," and "consecrate;" for that which is offered in sacrifice to God is holy. But that He accepted being the Sacrifice for all free from all violence from any, we shall know when we hear Him saying in the Psalms to God the Father, Sacrifice and, offering Thou wouldest not, but a Body preparedst Thou Me: in whole burnt offerings and sacrifices for sin Thou tookest no pleasure: then I said, Lo I come, in the chapter of the book it is written of Me, to do Thy will, O God. Seest thou how of His own accord He comes unto His Passion for all? For He says, Lo I come, not, I am taken by compulsion by another. He escapes then from the present violence of the rulers, reserving His Passion for its appointed time, and using a most God-befitting boldness in all things.

I think this will be enough to explain the present passage, but some believers who hear the words "His hour had not yet come" might be rashly led astray by excessive carelessness into the foolish error of the Greeks, unreasonably supposing that human affairs are subject to hours, days, and seasons. Therefore I consider it necessary to say a little about this topic, since our purpose is to eagerly provide what is beneficial to our readers through every argument. For the children of the Church who are raised on the Holy Scriptures, I believe what Paul himself said by way of accusation or wise correction to some who thought this way will be sufficient to refute the tricks of the Greeks and to adequately reject the foolishness that arises from them: "You are observing days and months and times and years; I am afraid for you, that I have labored for you in vain." And indeed, apart from any subtle argument, it is clear that anyone caught up in such foolishness will both destroy his own soul and be found to dishonor the Maker of us all, to whom alone wise and well-instructed reason attributes control over our affairs. But those who wrongly choose to observe such things will overturn the order of Providence and believe that the Lord of all things no longer governs our affairs, but will hand over to times and seasons the rule over all things, placing the creation above its Maker and stripping from Him the fairest attributes—Him to whom all honor, glory, and worship are due—giving to the creature what is above it and granting to created things what they should use to honor the Creator. Nor will their evil deeds stop there, but will proceed to something even more serious, for they will openly accuse God, the lover of good, and will say that He, the enemy of all sin, is Himself the one who causes evil deeds. For if time, hour, day, and year were made by Him, and these bring certain people by necessity and force into sometimes unintended wickedness and cause them to fall into the resulting misfortunes, how is what we are saying not proven true? And what then becomes of what the all-wise Moses said: "And God saw everything that He had made, and behold it was very good"? But time is one part of everything, and within time are hour, day, and year. But if we call that which the Eye of the Divine Nature saw as good the source of evil, shall we not be openly confessing that the Lord of all is found to be the Creator of the most base things?

I suppose then that this will suffice for the elucidation of the present passage, but since it is probable that some of the initiated on hearing the words, His hour had not yet come, may be carried away out of too great levity unto the mad folly of the Greeks, so as unreasonably to suppose that the affairs of man are subject to hours and days and seasons, I deem it necessary to say a little on this subject, since our aim is by every thought zealously to provide what is profitable to our readers. To the children of the Church then who are brought up on the Holy Scriptures, I suppose that will suffice for the refutation of the wiles of the Greeks and for the satisfactory casting off of the uncounsel hence arising, which is said by way of accusation or wise rebuke by Paul himself to some who were thus minded, Ye are observing days and months and times and years; I am afraid of you, lest I have toiled for you in vain. And indeed, apart from all subtlety of argument, it is manifest that he which is involved in such folly, will both destroy his own soul, and be found to dishonour the Maker of us all, to whom Alone wise and well-tutored reason attributes the helm of our affairs. But they who are minded unrightly to observe those things, will overturn the order of Providence, and believe that the Lord of all things is no longer Dispenser of our affairs, but will commit to times and seasons the government over all things, setting the creation over its Maker and despoiling of fairest Attributes, Him to Whom is due all honour and glory and worship, bestowing on the creature what is above it, and imparting to things made that wherewith they ought to crown the Creator: nor will their evil deeds stop here, but will advance to something yet heavier, for they will openly reproach God, lover of good, and will say that He, the enemy of all sin, is Himself the worker of evil deeds. For if by Him have been made time and hour and day and year, and these bring certain, of necessity and violence, unto sometimes unpurposed wickedness, and cause them to fall into the misfortunes consequent thereupon, how does not what we say shew itself to be true? And what then becomes of what is said by the all-wise Moses, And God saw (he says) every thing that He had made, and behold it was very good? But time is one of the every thing; and in time are both hour and day and year. But if we call that the introducing of evil, which the Eye of the Divine Nature saw to be good, shall we not be confessing outright that the Lord of all is found to be the Creator of things most base?

I think that those who are guilty of the offenses just mentioned will eventually feel ashamed. But since it is likely that some have chosen not only to refuse to resist the bad advice of the Greeks, but even to defend it, come let us examine the absurdity inherent in their teaching from another angle as well. By piling up useful arguments as our allies, let us bring the truth to bear against their abominations. For if, according to you gentlemen, we are drawn by what amounts to the forcible invitation of time and the compulsion of the hour toward either good or its opposite, as the case may be, then reason seems to be pointless—that reason which guides us in every action, both counseling us to turn away from evil deeds and urging us instead to pursue what is right. For what benefit, tell me, what advantage does sound reasoning have, if I must inevitably suffer and proceed even against my will wherever the hour beckons and the season chooses to compel me? It would be appropriate then, as they say ship pilots do when they declare there is no hope of saving the ship in the danger of a storm, to let go every rope and release the very tillers, no longer applying any skill to the matter, and to commit the ship to the force of the waves and let it be tossed on the sea. For there would be nothing, nothing at all (based on what has already been said) that is either gain to those who desire virtue or harm to those who work evil, unless we receive from God according to what each of us has done, and receive repayment according to the quality of our actions. For tell me, will not the hour often assign what is most excellent, and will not the season indiscriminately benefit someone even if he is caught doing the most shameful deeds? Again, on the other hand, the season will sometimes grant not a single good thing to some people, but will rather bring, so to speak, the harshest of all things upon those who have aimed above all at honoring the performance of good deeds.

I think then that those who are involved in the offences just mentioned will at length blush. But since it is probable that some have chosen not only not to resist the un-counsels of the Greeks, but even to defend them, come let us consider the absurdity inherent in their doctrine in another light also and, heaping up profitable arguments as auxiliaries, let us lead out the truth against their abominations. For if according to you, sirs, at the, so to say, forcible invitation of time, and on the compulsion of the hour, we are drawn to ought good or the contrary, as it may be, then superfluous (as it seems) were reason, guiding us to each action, both counselling us to decline from ill deeds, and exhorting us rather to hasten after what is approved. For what benefit (tell me) remains, what advantageth sound reason, if I must surely suffer and advance even against my will, whithersoever the hour invites and the season chooses to compel? it is meet then, as they say that pilots of ships do, when they declare there is no hope of the ship being saved in the peril of the storm, to let go every rope, and undo the very tillers, no more enduring any skill therein, and to commit it to the force of the waves and to be tossed on the sea. For nought, nought (from what has been already said) is either the gain to those who desire virtue, nor yet will harm spring up to the workers of evil, unless we receive from God according to each one of the things we have wrought, and receive recompense according to the quality of our actions. For (tell me) will not the hour oftentimes mark out what is most excellent, and the season without distinction profit, even if I be taken in the basest deeds? Again on the other hand, the season will sometimes appoint not a single good thing to some, but rather will bring, so to say, the hardest of all things, upon those who have aimed at honouring above all things the performance of good deeds.

But perhaps someone will say that it won't be like this at all, but rather the hour and season will give to each person what is suitable for him.

But (haply some one will say) it will be no such thing as this, but the hour and season will give to each what suits him.

So then the season will now rule over us, and we will place the dignity of Providence on the hours. We will no longer think about God or ask anything from Him in prayer, but instead ask from the time or the season. And what follows from this? We will worship the creature more than the Creator, and blasphemously give the glory of the Creator to things He has made. The disgrace that results from this and the magnitude of the blasphemy can be seen, without much effort, to contain abomination more open than that of women who are prostitutes. But we will say whatever comes to mind for the sake of profit. It appears, then, that the laws of both God and man have set out punishments suitable for lovers of wickedness and added honors to those whose special aim is to desire to live more rightly—all superfluously. For if nothing at all lies within our own wills, but everything is subject to the necessity imposed by the hours, which lead us without escape or power of refusal to both good and evil, how can we still rightly allow that praise is appropriate for the good, and assign the opposite to those who are not good as their just reward? Why, tell me, do the laws compel us to depart from vice and press forward after what is better, if others hold the reins of our decisions and easily bring us to whatever they please? For they say and insist that human affairs are under the authority of the hours, giving no thought to the absurdity that results from this. For will they not declare, even against their will, that the one who has supremacy over all things on earth will be more wretched than the very beasts, will live in a pitiable state, and that the one who ought to excel by reason of his nature will be brought down to the second, or even to the last place? For if the beasts by their self-ruling impulses turn, with no one hindering them, to what they please, and accept what they know to be wholesome and avoid what will hurt them, and we are in bondage to time, that bitter master, and have the authority of the hours—a tyranny not to be escaped—suspended over us like a staff, will not our condition be far worse than theirs is?

Therefore the season will now reign over us, we will put about the hours the dignity of Providence, having no more thought of God, we will ask by prayer, of Him nought, but of the time or the season. And what follows? we shall worship the creature more than the Creator, and blasphemously give the glory of the Creator to things made by Him. The disgrace hence accruing and the magnitude of the blasphemy, we shall see with no great trouble to have abomination more open than that of women who are courtesans. But what comes into our minds, we will say for profit's sake. Superfluously, it appears, do the laws both of God and man mark out to lovers of wickedness the punishments suitable for them, and add honours to those whose special aim it is to desire to live more rightly. For if nothing at all lies within our own wills, but all is subject to the necessity from the hours, which lead us without escape or power of refusal to both [good and evil], how can we still rightly allow that praise is meet for the good, and allot the contrary to those who are not so, as their just meed? Why (tell me) do the laws compel us to depart from vice, and press forward after what is better, if others hold the reins of our resolves, and easily bring us to whatsoever they please? For they say and will have it so, that human affairs are under the authority of the hours, taking no thought of the absurdity thence resulting. For will they not declare, even against their will, that he,.whose is the supremacy over all things that are upon the earth, will be more wretched than the very brutes, and will live in pitiable state, and he who ought to excel by reason of his nature, will be brought down to the second, yea, even to the last place? For if the beasts by their self-ruling impulses, turn, no one hindering them, to what they please, and admit what they know to be wholesome, and shun what will hurt them, and WE are in bondage to time, that bitter master, and have the authority of the hours, a tyranny not to be escaped, suspended over us like a staff, shall not our condition be far worse than theirs is?

But anyone who wants to speak on behalf of (or rather, tell lies about) the hours and times—which were never created for any such purposes—will probably blush. Rejecting the absurdity of such opinions, he will come forward saying: "Sir, we do not declare that the hour, or the time, or the season has authority over human affairs. Rather, we say that there are evil hours and seasons, which sometimes rush upon us wretched people like raging winds."

But he will blush, as is probable, who would fain be for (yea rather utter lies against) the hours and times, which were never created for any such purposes, and rejecting the absurdity of such opinions, will come forward saying: "We do not, sir, declare that the hour nor yet the time or season has authority over the affairs of men, but we say that there are evil hours, and seasons too, which sometimes like raging winds, spring upon us miserable."

But we shall answer, O you who are mad in mind and steeped in sheer insanity, how is it that you do not perceive that you are arming your own mind against that Essence which is above all? For will He not be a worker of iniquity if any of the things made by Him are wicked? But this, as we have mentioned it before, we will pass over, and will rather try to be persuaded by you how the hour or season could hurt us, or on the contrary bring us joy, if God did not order all things according to His will, and will that they should, as is appropriate to each, give either pain or pleasure? For we just now heard you say that none of our affairs are under the authority of the hours, but that some are by nature evil and are borne violently down upon us like the wind. But I do not think it will be any hard matter to show that this argument of yours is filled with the most extreme folly. For who does not clearly see that the twelve intervals of the hours are divided, some to the day, others to the night, and that night and day do not come to one man and not to another, but pervade all things? But their evil, innate and unavoidably tending to it, is not evil to one and not to another, nor yet to one person perhaps or a second, but rather will bring harm in equal degree upon all whom the interval of night or of day reaches. How then does it happen that in a single day or hour, one may see one man prosperous and enjoying himself with many jovial companions, going to sumptuous feasts and gathering together his guests with much diligence, and others you may clearly see in the opposite condition, so that one is often carried forth to die miserably? What, tell me, is the reason, or how is it possible, that in one single hour or period, one person is found in the former state, another in the latter? What will you call that hour? Evil, or the reverse? For I cannot say, looking at either side and finding one man revelling, another lying a breathless and miserable corpse. Will not then those opinions about the hours be proved an unlearned fable and the inventions of devilish madness? I think all will agree to this without any hesitation and will condemn those who hold such opinions. And we might well, I think, be content with what has been said, but lest by committing everything to chance and conjecture I should leave an excuse for quibbling to anyone, I will turn to history, and from facts will confirm beyond all doubt the already beaten path of our argument. When the Assyrians then were surrounding the holy city, I mean the holy Jerusalem, and were preparing to besiege it, their general, Rabshakeh, was first trying at one time by deceitful words to undermine the minds of the fighting men who were in it, and at another thought to do this by threats. And the blessed Hezekiah who at that time held the kingly power trusted not in his forces, but attributed the achievement of victory to God Who is over all, and by most fervent prayer he kept calling for the only aid which is from Him, and immediately God inclined His Ear to the righteous man and granted him grace answering to his prayers. For the angel of the Lord went forth, as it is written, and slew out of the camp of the aliens one hundred eighty-five thousand. What then will you say to this, O most excellent of men? In one night and in the same hour and season, the Assyrian fell overpowered by an angel's hand, the multitude of those of Jerusalem was saved, and the one were in the depths of misery, the other in joy and delight. Where is the power of the hour? How was it apportioned unequally for both? And for the one it brought rejoicing, for the other an evil death? For you will not venture to call it two-natured and multiform, even though you babble exceedingly. The same argument will hold as to Dathan and Abiram, who having once made a rebellion against the authority of Moses, and not fearing to spring unbidden upon the office of the Divine priesthood, went down with all their household into the depths of the earth. And they were in Hades, while the rest of the congregation were preserved. But the vengeance surely should not, since it was not at all that of Divine wrath but of the hour, have burst forth upon one part merely of the assembly, but should have taken hold on the whole equally.¹¹

But we shall answer, O mad in mind, and steeped in sheer insanity, how is it that YE do not perceive that ye arming your own mind against That Essence which is above all? for will not He be a worker of iniquity, if ought of the things made by Him be wicked? But this, as we have mentioned it before, we will pass over, and will rather endeavour to be persuaded by you, how the hour or season could hurt us, or on the contrary rejoice us, did not God order all things according to His will, and will that they should, as belongeth to each, give either pain or contrariwise pleasure? For we but now heard you say, that nought of our affairs are under the authority of the hours, but that some are by nature evil, and are borne violently down upon us like the wind. But I do not think it will be any hard matter to shew that this your argument is replete with extremest folly. For who does not clearly see that the twelve intervals of the hours are meted out, some to the day, others to the night, and that night and day do not come to one man, to another not, but pervade all things? but their evil, innate and unavoidably tending thereto, is not evil to one, to another not, nor yet to one perchance, or a second, but rather will bring harm in equal degree upon all, upon whom the interval of night or of day comes? How then does it happen that in a single day or hour, one may see one man prosperous and enjoying himself with many jovial companions, so as to go to sumptuous feasts and gather together with much diligence his guests, and others you may clearly see in opposite plight, so that one is often borne forth to die miserably. What (tell me) is the reason, or how is it possible, that in one single hour or period, one person is found in the former state, another in the latter? what will you call that hour? evil, or the reverse? for I cannot say, looking at either side and finding one man revelling, another lying a breathless and miserable corpse. Will not then those opinions respecting the hours be proved an unlearned fable, and the inventions of devilish madness? I think all will agree to this without any hesitation, and will condemn those who hold such opinions. And we might well, I think, be content with what has been said, but lest by committing every thing to hazard and conjecture I should leave an excuse for quibbling to any, I will betake myself to history, and from facts will confirm past all doubt the already beaten track of our argument. When the Assyrians then encompassing the holy city (I mean the holy Jerusalem) were purposing to besiege it, their general, Rabshakeh, was first endeavouring at one time by words of guile to undermine the minds of the fighting men which were therein, at another thought to do this by threats: and the blessed Hezekiah who at that time held the kingly power trusted not in his forces, but attributed the achievement of victory to God Who is over all, and by most fervent prayer did he keep calling for the alone aid which is from Him, and immediately did God incline His Ear to the righteous man, and granted him grace answerable to his prayers. For the angel of the Lord went forth, as it is written, and slew out of the camp of the aliens an hundred fourscore and five thousand. What then will you say to this, o most excellent of men? In one night and in the same hour and season, the Assyrian fell overpowered by Angel's hand, the multitude of them of Jerusalem was saved, and the one were in the depths of misery, the other in joy and delight. Where is the power of the hour? how was it apportioned unequally for both? and for the one it wrought rejoicing, for the other an evil death? For you will not venture to call it two-natured and multiform, even though you babble exceedingly. The same argument will hold as to Dathan and Abiram, who having once made a sedition against the authority of Moses, and fearing not unbidden to spring upon the office of the Divine priesthood, went down with all their household into the depths of the earth; and they were in Hades, while the rest of the congregation were preserved. But the vengeance surely should not forsooth, since it was not at all that of Divine wrath, but of the hour, have burst forth upon one part merely of the assembly, but should have taken hold on the whole equally.¹¹

Let us not admit that any hour, day, or season is the giver of either sorrow or joy by its own nature, or however one might properly describe it. Rather, let us recognize that profit or harm from an hour or season comes when we approach it either skillfully or ignorantly, and so experience results that are pleasant or otherwise. For example, as it is written, "To every thing a season," and knowing the right times is most useful, while not knowing them is full of harm. In winter one should not make voyages; to do so in summer is not unwise. Thinking this way, we shall entrust the direction of our affairs to God, the Lord of all. For if, according to the truthful word of the Savior, not even this worthless little sparrow shall fall into a snare without the will of God the Father, how shall the one who is so honored and has authority over all things suffer anything contrary to his mind or wish, unless Providence brings upon him any of the things mentioned above in accordance with the life of each person?

Let us not then admit that hour or day or season is the giver either of sorrow or joy, in respect of its own nature or however one might rightly speak of it; but let us grant the profit from the hour or season and contrariwise the damage, when we setting to either skilfully or ignorantly, meet with results pleasant or otherwise. For example, To every thing a season, as it is written, and to know the fit times, is most useful, not to know them, replete with damage. For in winter one ought not to make voyages, to do so in summer is not ill-instructed. Being thus minded we shall commit the helm of our affairs to God the Lord of all. For if, according to the unlying word of the Saviour, this little sparrow of no worth shall never fall into a snare without the Will of God the Father, how shall he who is so honoured and has the authority over all, suffer ought contrary to his mind or wish, unless Providence brings upon him any of the things above mentioned in accordance with the life of each?

I will add something else that has come back to my memory, closely related to the present subject and actually requiring the same kind of investigation, though the solution is not difficult but very easy for someone with full understanding whose mental faculties have been trained to distinguish between good and evil. What is this matter I'm talking about? The people of Cana, who lived in the region of Galilee bordering Judea, were once celebrating a wedding, and they invited the Lord to their feast along with His Mother and the holy disciples, and the occasion for this celebration was the marriage itself. But when He was sitting at the meal with those who had gathered with Him for this purpose, and the Lord was there to bless the marriage which He had established, the wine began to run out. The Savior's Mother, still having authority over her Son because of His great obedience, and having now learned through much experience about Him who possesses divine power, said, "They have no wine." For she knew that He would accomplish whatever the situation required, and would do so very easily. And the Lord said to her, "Woman, what have I to do with you? My hour has not yet come." The devout mind, then, far removed from monstrous opinions and completely avoiding Greek superstition, will understand what is said in a godly way. For He says that the time for His public manifestation through miracles has not yet come. Being God by physis (nature), He was not ignorant of the time appropriate for each work—how could He be? But the person who in his extreme foolishness wanders back and forth in confusion (for evil is a well-worn path for the many who suppose, as certain frivolous people say, that Christ Himself was also subject to the influence of the hours) will be shown by us to have no understanding, and by the very arguments with which he hoped to support his position, he will be condemned for the inherent absurdity of his beliefs. For if we grant that the nature of things is subject to the influence of the hours, and that therefore Christ said to His Mother, "My hour has not yet come," how (tell me) when according to your wicked and most foolish reasoning He did not yet have the influence of the hour working together with His will, does He become the Creator of what was requested? For immediately He clearly turns water into wine. But if you think that events must be subject to the authority of the hours, why shouldn't the Lord at first not have attempted at all to accomplish what the convergence of the hours did not permit? But clearly He took no thought of this and gave them His grace before that time. The power of the hour was no obstacle, then, but since the time had not yet come for His public proclamation through miracles, Christ speaks in this way.

I will further add another thing which has been shaken out and come forth of my memory, exceeding kin to the present matter, yea rather calling for the same investigation, though the solution be not hard, but most easy to the man of full understanding and that hath the senses of his understanding exercised to discern both good and evil. What then is this, of which we so speak? They of Cana, inhabiting the country bordering on Judea, namely Galilee, were once celebrating a marriage, and they invited the Lord to their banquet with His Mother and the holy disciples, and the cause of this their feast was the marriage-bed. But when sitting at meat with those who with Him were assembled for this purpose, the Lord was there to bless that marriage which He had ordained, wine began to fail the company. But the Mother of the Saviour as still having authority over her Son, by reason of His exceeding subjection, and having now learnt by much experience Him too that hath God-befitting Power, saith, They have no wine. For she knew that He would perform, and that most easily, whatever the nature of things required. And the Lord said to her, Woman what have I to do with thee? Mine hour is not yet come. The devout mind, then, far removed from monstrous opinions, and fleeing utterly Greek superstition, will receive piously what is said. For not yet He says, is the time of My manifestation, i. e., by miracles, come. For being God by Nature, He was not ignorant of the time befitting each work (how could He?) But he who of his exceeding senselessness turns about hither and thither (for evil is a beaten track to the multitude, who suppose, as certain trifling say, that Christ Himself also was subject to the operations of the hours,) will be here proved by us to have no understanding and by those very things by which he looked to strengthen his own argument, by these will he be condemned for the inherent absurdity of his tenets. For if we grant that the nature of things is subjected to the operations of the hours, and that therefore Christ said to His Mother, Mine hour is not yet come, how (tell me) when according to your abominable and most unwise reasoning He had not yet the operation of the hour to cooperate with His Will, does He become the Creator of the things asked for? for forthwith He manifestly turns water into wine. But if ye think that affairs must be subject to the authority of the hours, how ought not the Lord at the first not a whit to have attempted to accomplish what the concourse of the hours did not grant? But evidently He took no thought of this, but gave them His Grace before that time. The power of the hour was then no hindrance, but since the time was not yet come for His proclamation by miracles, does Christ say thus.

We are therefore freed from your speculations on this matter, and when an hour is mentioned, it should be understood as the time that is suitable for each task. I think no more words need to be spent to prove that we too are freed from the necessity of the hours, since we have already covered this sufficiently.

We are then set free from your surmises hereon, and when hour is mentioned, let it be considered to be the time which suits each work: and that we too are set free from the necessity of the hours, I think needs no more expenditure of words to prove: for we have already sufficiently gone through this.

But we will try to show now that we shall find that "hour" in the Divine Scriptures signifies the time suitable to each action. And the admirable Paul cries out and indicates the meaning of the word "hour": "And that, knowing the time, that it is the hour for you to awake out of sleep: the night is far spent, the day has drawn near." You see how, having first put "time," he added "hour," as indicating by the same word it, and not anything else. For it was time that those who lay in the deep sleep of sin should rouse themselves and open their eyes to what was for their benefit, and be raised to a God-loving watchfulness.

But we will endeavour to shew now, that we shall find that hour in the Divine Scriptures signifies the time suitable to each action. And the admirable Paul cries out and indicates the meaning of the word hour, And that, knowing the time, that it is the hour for you to awake out of sleep: the night is far spent, the day hath drawn near. Thou seest how having first put time, he added hour, as indicating by the same, it, and not ought else. For it was time that they who lay in the deep sleep of sin should rouse themselves and open their eyes to what was their profit, and be raised to a God-loving watchfulness.

How significant the divine plan is here, and how appropriately it follows what came before, is worth observing. After stating earlier that the Jews were trying to capture Him and trap Him through the snares of their foolishness into such cruel and badly timed danger, he shows that many of them believed, so that the evil schemes of their rulers against Him might finally be recognized. The people are so far from wanting to attack Him that they even draw some conclusions from His miracles and openly admit they should pay attention to His teachings. It appears that a report had spread throughout the entire Jewish people and across their whole country that Christ's coming would involve mighty deeds, that He would perform extraordinary miracles, and that He would bring teaching far more remarkable and superior to the instruction of the Law. When the Samaritan woman came to Jacob's well to draw water and spoke with the Savior, she said, "We know that Messiah is coming, who is called Christ; when He comes, He will tell us all things." We should reasonably understand the words "we know" to apply not just to the woman alone, but to include the whole people of Samaritans and Jews, which confirms the argument we have just presented. Now, seeing that the glorious expectations commonly held about Him are not greater than what is already present, they practically say to one another: What did the Law declare about how Christ would be revealed to us? What kind of person did the word of the holy Prophets foretell? Clearly a miracle worker and teacher of what is most excellent. But we see that this One who has now come excels completely in both. What greater miracles remain for those who imagine something even greater? In what difficulty has He failed? What indescribable and miraculous thing has He not done? In whom should we still look for more? Let us see whether Christ has not already reached the limits of all that is marvelous! What is expected in Christ that is not evident in this Man? Now refusing to believe is plainly shameless, our indifference is senseless, and the argument for delay under the pretense of choosing what is best is completely unconvincing. Let God be acknowledged, for the nature of reality requires this, even from those who do not want it.

How great the economy herein, and how fitly it hath followed after those things, is meet to see. For having before said that the Jews were seeking to take Him and to enclose Him by the meshes of their senselessness, into so cruel and unseasonably contrived danger, he shews the multitudes of them that believe, that the ill machinations of their rulers against Him may at length be acknowledged. So far are the people from desiring to rage against Him, that they at length even gather some ideas from His miracles, and openly confess that they ought to give heed to His doctrines. For a report (it seems) was noised abroad throughout the whole race of the Jews and spread throughout all their country, that the Presence of Christ would be for some mighty deeds, and that He would work exceeding miracles, and introduce teaching more notable far and superior to the instruction of the Law. For the woman of Samaria, when she came to Jacob's well to draw water and was conversing with the Saviour, said, We know that Messias cometh Which is called Christ, when He is come, He will tell us all things. And the words, we know, here, we shall not reasonably apply to the woman alone, but joining the whole race of Samaritans and Jews, we shall confirm the argument we have just adduced. These then now perceiving that the glorious hopes commonly entertained of Him do not surpass what was already present, well-nigh speak thus one to another, For what hath the Law declared that Christ should be revealed to us? what manner of man hath the word of the holy Prophets foretold? a Worker of miracles plainly and instructer in what is most excellent. But we see that He Who is now come is wholly pre-eminent unto both. What exceedingness in miracles remains for them who conceive of somewhat greater yet? In what difficulty has He failed? what that is above utterance and miraculous has He not wrought? in whom shall we still seek for more? let us see whether Christ have not at length reached the bounds of all marvel! what is looked for in Christ which is not apparent in this Man? Shameless now at length is the withholding of our faith, senseless our indifference, and quite unpersuasive the argument of delay under colour of choosing the best. Let God be confessed: for this the nature of things requires, even of those who will it not.

We might reasonably and appropriately attribute this statement to the Jews. However, we must observe that the people perished because of the wickedness of their rulers. The ordinary people showed excellent judgment, as the reputation of Christ's works led them toward the duty of believing in Him, and they were simply waiting for their rulers' verdict concerning Christ. But these rulers were so consumed by savage cruelty that they tried to harm the One who had been foretold for great purposes and was already validated by what He had accomplished.

Not unsuitably then nor unbecomingly, might one put this in the mouth of the Jews. We must note however that through the perverseness of the rulers the subjects perished: for the one were most admirable guessers, led by the renown of His Works to the duty of believing on Him, and only waiting for the judgment of their rulers concerning Christ; and these were so mighty in savage cruelty, as to attempt to ill-treat Him Who had been foretold for vast hopes, and was accredited by what He had already wrought.

The crowd has good reason to be angry with their rulers. They were making a great outcry about our Savior Christ, not because He was an amazing miracle-worker beyond expectation, nor because He came teaching about things better than the legal worship, but because He was not yet accepted by the chief priests and Pharisees—even though He had glory matching what was spoken about Christ and was not at all inferior to what the common reports said about Him or what the word of the holy Prophets had announced beforehand. So they rightly accuse them of being overcome with envy rather than truly caring for the salvation of the people. But the constant expression of blame about this does not escape the rulers' notice, and the crowd (it seems) offended them, now understandably amazed at the Lord and deeply desiring to believe in Him, and already finding it hard to endure the yoke of the rulers' arrogance, and attempting to do what is said in the Psalms: "Let us break their bands apart and cast away their yoke from us." For by not subjecting the people's mind to the commands of the Law, but placing them under subjection to their own inventions, and teaching human commands as doctrines, they were leading those who were even now ready to be saved and were by themselves being led to correct understanding away from the right way and well-worn path, conducting them instead among cliffs and pitfalls.

The multitude are with great reason indignant against their rulers. For they were making a great outcry respecting our Saviour Christ, not because He was a wondrous Wonder-worker and beyond expectation, nor yet because He came telling of things better than the legal worship; but because He was not yet accepted by the chief priests and Pharisees, albeit having glory answerable to what was spoken of Christ, and no whit inferior to what the common reports tell of Him, or the word of the holy Prophets fore-heralded. So then they justly accuse them of being overcome with envy rather than really caring for the salvation of the people. But the constant utterance of blame as to this does not escape the knowledge of the rulers, and the multitude (it seems) gave them offence, now reasonably astonished at the Lord, and thirsting exceedingly to believe on Him, and already ill enduring the yoke of the rulers' arrogance, and essaying to do that which is said in the Psalms, Let us break their bands asunder, and cast away their yoke from us. For by not subjecting the mind of the people to the commands of the Law, but placing them in subjection to their own inventions, and teaching for doctrines the commands of men, they, leaving the right way and beaten track were conducting among precipices and foot-falls, those who were even now ready to be saved and of themselves were being led to rightness of conception.

Although the Law declared, "You shall not kill the innocent and righteous," and everywhere clearly cries out, "You shall not join with the multitude to do evil," the guardians of the Law desire to kill, even though they claim to esteem Moses' Law as holy and are accustomed to blame everyone who did not live the same way. But caring nothing for the Law in these matters, and so to speak, spurning its most precious things, they are zealous to trap in their nets Him who had done no wrong at all, but rather is now proven by His very works to be indeed the Christ. And surely (someone will reasonably say) these ungodly rulers of the Jews ought, since they are learned in the Divine Oracles and skilled in the Divine Laws, to speak to the crowds instead, to turn aside their outcry with reasonable arguments, to set aside all suspicions of envy, and to turn them to think as they should, if in any way they, having right ideas about Christ, seemed to have fallen away from them. They ought to have proved this by testimonies from the Prophets and, going through the whole Divine Scripture, to have corrected the multitude's errors and, as those who know more, to have taught them clearer truth about Christ. But finding no defense from there, in fear of the holy Scripture, as they find that it agrees with the multitude in accusing them, they fall into shameless boldness and strive to kill Christ, being unable to convict Him of any offense. And most intolerable of all, this decision is not that of random people, but the bold deeds of the chief priests in agreement with the Pharisees, although they ought to have led them since they were superior through the office of the priesthood and, since they held first place through this, they ought to have shown themselves guides in good thoughts also, and to have taken the lead in counsel not opposed to God. But since they are devoid of any good disposition and have cast the Divine Law behind their own ideas, they are driven only by what pleases their own undiscerning impulses. For the head has become the tail, as it is written. For he who is chief follows, and consenting to the impiety of the Pharisees, now makes his unbridled attacks against Christ too. But the war of the wicked against the pious is always found to be without cause, and the manner of their conflict so to speak limps along, unsupported by reasonable justifications, and merely driven by the disease of envy. For since they are not able to compete with their mighty deeds, nor through equal strength of soul to attain corresponding glory, or even by better deeds to be seen in better condition, they fall into savagery of mind and foolishly arm themselves against the praises of those who surpass them, zealous for the destruction of what causes them to be disgraced. For evil is always exposed by being placed next to what is better. For they ought rather to desire to equal them by equal actions, and to be zealous to do and think the same as those who are praised. But it was to be expected that the Pharisees should be bitterly disposed. For since they perceived that the crowds were murmuring, and even now in conversation with one another saying, "Is not this He whom they seek to kill? Look, He speaks boldly, and they say nothing to Him. Do the rulers know that He is the Christ?"—rejecting this idea again with the wickedness that was their constant companion, they give orders to bind Him and send out officers to accomplish this very purpose.

Albeit the Law declared, The innocent and righteous thou shalt not slay, and every where clearly crieth aloud, Thou shalt not be with the multitude to do evil, the guardians of the Law desire to kill, overbearing in respect of esteeming Moses' Law holy, and accustomed to blame every one who did not live in the same way. But caring nothing for the Law in these matters, and so to say, spurning its most precious things, they are zealous to take in their meshes Him That had done no wrong at all, but rather is now by His very works accredited that He is indeed the Christ. And surely (some one will reasonably say) these ungodly rulers of the Jews ought, since they are learned in the Divine Oracles and skilled in the Divine Laws, rather to speak to the multitudes, to turn aside their clamour hereat by reasonable arguments, and to thrust aside all suspicions of envy, and turn them to think as they should do, if in ought they, travailing with right surmises about Christ, seemed to have fallen therefrom: they ought to have proved by testimonies from the Prophets and, going in short through the whole Divine Scripture, to have cleansed the multitude from their errors and, as knowing more, to have taught them clearer truth about Christ. But finding no defence from thence, in fear of the holy Scripture, as finding that it agreed with the multitude in accusing them, they fall into shameless daring, and strive to make away with Christ, not being able to convict Him of any offence. And most intolerable of all, this resolution is that not of chance people, but the daring deeds of the chief Priests coincident in mind with the Pharisees, albeit they ought to have led them inasmuch as they were superior through the office of the priesthood and, since they had the first place through this, they ought to have shewn themselves guides in thoughts of good also, and to have taken the lead in counsel not counter to God. But since they are outside of any good disposition, and have cast the Divine Law behind their own imaginations, they are carried to that alone which pleased their own undiscerning impulses. For the head has become the tail, as it is written. For he that is chief follows, and consenting to the impiety of the Pharisees, makes now his unbridled attacks against Christ too. But without a cause is ever found to be the war of the wicked against the pious, and the mode of their contest so to speak halteth, unaided by the auxiliaries of reasonable causes, and merely hampered by the disease of envy. For since they are not able to compete with their mighty deeds, nor through equal strength of soul to attain corresponding glory, or even by better deeds to be seen in better case, they fall into savage-ness of mind, and foolishly arm themselves against the praises of those who surpass them, zealous for the destruction of what makes them to be disgraced. For evil is ever convicted by juxta-position with the better. For they ought rather to desire by equal actions to equal them, and to be zealous rather to do and think the same with those who are praised. But it was likely that the Pharisees should be bitterly disposed. For since they perceived that the multitudes were murmuring, and even now in common talk one to another saying, Is not This He Whom they seek to kill? lo, He speaketh boldly, and they say nothing unto Him: do the rulers know that He is the Christ? repelling again this supposition with the wickedness that was their foster sister, they give orders to bind Him, and send out officers to accomplish this very purpose.

The Lord is not ignorant of the Pharisees' murderous acts of violence and the unholy plot of the chief priests against Him, since He is by Nature God. With the Eyes of Deity, He sees the servants who have been chosen by them to arrest Him, now present and mingling with the crowds. Therefore He makes His answer directed to all the people standing around, yet with a special message for them, and at the same time teaches much that is useful. He threatens them skillfully and convicts them of smallness of soul regarding matters at which they should rejoice. He shows that their attempt will fail in another way, even if it does take place. We will explain this by going through the entire passage. In saying "Yet a little while am I with you," He clearly teaches them almost openly: Tell Me, why are you angry as if I were staying too long in this world? I am a burden to you, I admit it, and am no great pleasure to those who do not honor virtue. By destroying the one who does not love God and sometimes striking the ungodly with My rebukes, I am well aware that I have caused them to hate Me. But do not spread the net of death for Me prematurely. I shall be with you only a little while longer. I shall depart with joy when the proper time for My Passion comes, and I will no longer endure to be with evil people (for dwelling with the bloodthirsty is not pleasant to Me, He says). I shall depart from the ungodly as God, but I shall be with My own people all the days of the world, even though I may seem to be absent in the Flesh. In saying "I go to Him That sent Me," He means something like this again: You have sharpened the sword of your own blasphemy against Me in vain. Why do you tear yourselves apart with useless plans? Stop the weapon of envy, for it is launched for nothing. It will not subject Life to death, nor will corruption overcome incorruption. I shall not be held by the gates of Hades, I shall not be a corpse in your graves. I shall fly up to Him from Whom I came, I shall ascend again to Heaven, seen as proof of your blasphemy by both angels and men. The angels will marvel at My ascent, and when men meet Me they will say, "What are these Wounds in Your Hands?" And I shall say to them, "Those with which I was wounded in the house of My beloved." This speech was made with great meekness and exceeding gentleness, as an example for us in this matter also. That is why Paul says that the servant of God must not quarrel, but be gentle toward all people, instructing those who oppose themselves with meekness. The pious mind ought to be free from all turmoil and the fierce impulses of anger, and should strive to reject what comes from smallness of soul as one would reject a wild assault of waves. It should rejoice in thoughts of meekness like calm seas without a breeze, and love to live as much as possible in patience, showing forbearance to all, holding fast to a wholly good mind, and conducting conversation with enemies in a seemly manner.

The Lord is not ignorant, inasmuch as He is by Nature God, of the Pharisees' bloodthirsty deeds of daring, and of the unholy design of the chief priests against Himself. For with the Eyes of Deity He beholds now present and mingled with the multitudes, the servants who had been chosen by them to take Him. Therefore He makes His answer common indeed as to all the people standing round, yet having a special answer to them, and at the same time teaches much that is profitable. For He threatens them skilfully, yea He convicts them of pettiness of soul in regard to those things at which they ought to be pleased: and that in another way should their attempt be frustrate, even though it were to take place ', and how, we will say, going through the whole account. For in saying, Yet a little while am I with you, He evidently all but teaches them, Tell Me (says He) why are ye indignant as though I were lingering too long in this world? I am burdensome to you, I confess it, and am no great pleasure to those who honour not virtue; dashing in pieces him who loves not God, and smiting at times with My rebukes the ungodly, I am not ignorant that I have wrought hatred for Myself. But do not thus untimely spread forth the net of death for Me. Yet a little while shall I be with you, I shall depart with joy, when the fit time for My Passion comes, nor shall I endure any more to be with evil men (for not pleasant to Me, He says, is the abode with the bloodthirsting) I shall depart from the ungodly, as God, but shall be with Mine Own all the days of the world, even though I seem to be absent in the Flesh. But in saying, I go to Him That sent Me, He means something again of this kind: In. vain did ye sharpen against Me (He says) the sword of your own blasphemy. Why do ye tear yourselves to pieces with fruitless counsels? stay the weapon of envy, for it is shot forth for nothing: it will not subject Life to death, neither will corruption have the better of incorruption. I shall not be holden of the gates of Hades, I shall not be a dead body in your graves, I shall fly up to Him from Whom I am, I shall ascend again to Heaven, seen as an accusation of your blasphemy by both angels and men. For the one shall marvel at My going up, the other when they meet Me shall say, What are these Wounds in Thine Hands? And I shall say unto them, Those with which I was wounded in the house of My beloved. The speech then has been made in great meekness and exceeding gentleness, for our example in this too: whence Paul also says that the servant of God must not strive, but be gentle unto all men, in meekness instructing those that oppose themselves. For it behoves the pious mind to be free from all tumult and the fierce motions of wrath, and to study to refuse as a wild onslaught of waves what comes of pettiness of soul, and to rejoice in thoughts of meekness like breezeless calms, and to love to live as much as possible in longsuffering, to shew himself forbearing to all, and hold fast a mind wholly good, and make his conversation with his enemies not unseemly.

This too He says skillfully and with much gentleness. For it means what taken generally is not difficult to comprehend, yet it contains some keen mystery hidden within it. For when He says that He shall ascend to Him who sent Him, that is, to God the Father, even though they still attempt to plot against Him and do not stop persecuting Him, He is saying that He who has ascended into the very heavens can never be taken by them. But the truer meaning and that which is darkly signified is this: I (He says) was sent to give you life, I came to take away from human physis death which from transgression fell upon it, and with patience to bring back to God those who through sin had stumbled. I came to plant the Divine and Heavenly Light in those in darkness, and moreover to preach the Gospel to the poor, to give recovery of sight to the blind, to preach deliverance to the captives, to proclaim the acceptable year of the Lord. And since it seems good to you in your senselessness to drive away from you Him who sets before you so rich enjoyment of heavenly goods, after a little I Myself will take Myself again to Him from whom I am, and you shall repent, and consumed by useless regrets weep bitterly for yourselves, and though you should want to find the Giver of Life, you shall not then be able to enjoy Him you long for. For after having once turned aside and departed from My love toward you, I shall completely shut out from you what is profitable to seek after.

This too He says skilfully and with much gentleness. For it means what taken generally is not difficult of comprehension, yet contains it some keen mystery hidden within it. For when He says that He shall ascend to Him That sent Him, that is, to God the Father, even though they yet attempt to plot against Him, and do not cease from persecuting Him, He is saying that He That hath ascended into the very Heavens can never be taken by them. But the truer meaning and that which is darkly signified, is this: I (He says) was sent to give you life, I came to take away from human nature death which from transgression fell upon it, and with long-suffering to bring back to. God those who through sin had stumbled: I came to engraft the Divine and Heavenly Light in those in darkness, and moreover to preach the Gospel to the poor, to give recovery of sight to the blind, to preach deliverance to the captives, to proclaim the acceptable year of the Lord. And since it seems good to you in your senselessness to drive forth from you Him who sets before you so rich enjoyment of heavenly goods, after a little I Myself will take Me again to Him from Whom I am, and YE shall repent, and consumed by unavailing after-counsels weep bitterly for yourselves, and though ye should fain find yet the Giver of Life, ye shall not then be able to enjoy Him ye long for. For after having once turned aside and departed from My Love towards you, I shall wholly shut out from you what is profitable to seek after.

Something like this we will also find in the prophetic preachings concerning them. For one of the prophets says of the people of Jerusalem, "With sheep and bullocks they shall go to seek the Lord, and shall not find Him, for He has withdrawn from them." Those who would not choose Life when it was in their power, and who thrust away with foolish reasoning the good that was available to them—how can they be fit any longer to receive it? And those who paid no attention to missing the opportunity—how can they have the good things out of season? For it is while the opportunity exists and is still present that we must seek the good things that are in it and belong to it. But when it has already passed away and is gone, any seeking after the good things it contained is at last superfluous and utterly vain. And truly the blessed Paul says, "Behold, now is the accepted time, behold now the day of salvation," and also, "While we have opportunity, let us do good to all men." For indeed, indeed it is fitting for those who are good in their conduct not to seek her good things when opportunity is already passing its prime, but rather when it is beginning and showing, so to speak, its most flourishing presence.

Something of this kind we shall also find in the preachings of the Prophets concerning them. For a certain one saith of them of Jerusalem, With sheep and bullocks shall they go to seek the Lord, and shall not find Him, for He hath withdrawn from them. For they who would not when it was in their power choose Life, and with foolish reasonings thrust away the good that was in their power, how shall they be fit any more to receive it? and they who made no account of missing the opportunity, how can they have the good things out of their season? For it is while the opportunity exists and is yet present, that we must seek for the good things that are in it and of it, but when it is now passed away and gone by, superfluous at last and most vain is all seeking after the good things it contained. And verily the blessed Paul saith, Behold, now is the accepted time, behold now the day of salvation, and also, While we have opportunity, let us do good unto all men. For indeed, indeed it beseems those who are good in their habits, not when opportunity is now passing her prime, to have to seek for her good things, but rather when she is commencing and shewing so to say, her most blooming presence.

And one could say much more about opportunity from the Divine Scripture, but leaving it for those who love study to search these things out, I will mention something small and common, in use among us, which nevertheless has considerable value. They say that those who make pictures on panels, when they represent opportunity in human form, represent the rest of her body's form as they please, but the head alone in this manner. They represent her from behind as bald and very smooth, painting it with brilliant colors, but from the middle of the skull they hang much hair over the forehead, full in front and flowing. By this very form they signify that while any opportunity still exists and meets us, so to speak, face to face, it may easily be grasped, but when it has now passed, how can it any longer be seized? It is bushy and easy to hold while still present, but when passed, no longer. For the smoothness behind indicates this, which practically mocks the hand of the one who would grasp it. Therefore, since when opportunities have passed we no longer have what they bring, let us not sleep when good things are present, but rather stay watchful, and not when searching is useless, foolishly use diligence to catch what is profitable.

And one might yet say much more about occasion out of the Divine Scripture, but leaving it for the labour-loving to search them out, I will say a little thing common, and in use among us, but which yet has no mean profit. They say then that those who make pictures on tablets, when they represent occasion in human form, represent the remaining fashion of her body as pleases them, but the head alone like this. They represent her behind as bald and very smooth, touching it with brilliant tints: but from the middle of the scull, they hang much hair over the forehead, full in front and flowing: by this form itself signifying, that while any occasion still exists, and meets us, so to say, face to face, it may easily be laid hold of, but when it is now passed, how can it any longer be taken hold of? being as it were bushy and easy to hold, while yet present, but when passed, no longer. For this the smoothness behind indicates, which all but mocks the hand of him that would hold it. Since then when occasions are passed, we have not what they bring, let us not slumber when good things are present, but rather watch, and not when search is useless, unwisely use diligence to catch what is profitable.

With the greatest gentleness He again excludes the race of the Jews from the kingdom of Heaven, adding words that correspond to what He had already said, yet concealing within them a deep Mystery. If we apply our minds more simply to the words and take a more surface-level view of them, we say that it means something like this: that He will in no way be within their grasp, nor will He fall into their traps, having returned to the Father. For Heaven too shall not be accessible to them, and He who sits beside God the Father Himself—how shall He be captured by those who seek Him? This one meaning therefore is not deep, but rather suited to the shallowness of the Jews and beyond their understanding (for they are always found to focus on what is more lowly). But the precise and hidden meaning of what is said is as follows: I, He says, having escaped the snare of your wickedness, shall be received back to God the Father; for I will certainly go ahead of My worshippers in My departure, so that having shown the way that leads upward—a way passable for them too—I may have everyone with Myself. But you cannot come where I am, that is, you shall be found without share in the Divine good things, you shall have no part in My glory and be excluded from co-reigning with the saints, you shall remain without tasting the gift that is in hope, you shall not feast at the Divine marriage-feast, you shall not see My assembly, you shall not ascend to the mansions above, nor behold the beauty of the Church of the first-born, the city that is above shall be unseen by you, you shall not behold Jerusalem in her prosperity: for there My flock shall glorify Me—you cannot come. For Heaven will not receive those who killed her Lord, nor will the Cherubim open the gates of Paradise for a people who fight against God; never shall a person guilty of impiety against God appease the flaming sword—it only knows the pious person and honors the devout, and makes faith its covenant of peace.²³²³

With greatest gentleness does He again put the race of the Jews forth from the kingdom of Heaven, adding words correspondent to those that He had already uttered, yet concealing therein a deep Mystery. For applying our mind more simply to the words, and admitting a more surface consideration thereof, we say that it signifies something of this sort, that He will in no wise be apprehensible by them, nor yet will fall into their meshes, having gone back to the Father. For not accessible to them shall be the Heaven too, and He That sitteth by God the Father Himself, how shall He be to be taken of them that seek Him? This one word therefore is not deep, but more suited to the levity of the Jews, and superior to their understandings (for they are found ever to mind what is more low): but the exact and secret mind of the things said is after this sort; I (He says) having escaped the snare of your unholiness, shall be received back to God the Father; for I shall surely prevent in My departure My worshippers, in order that having shewn the way that upward tends, passable to them too, I may have all with Myself. But YE cannot come where I am, that is, ye shall be found without lot in the Divine good things, ye shall be without share in My glory and alien from co-reigning with the saints, untasting shall ye abide of the gift that is in hope, unfeasting shall ye be of the Divine marriage-feast, Mine assembly shall ye not see, ye shall not ascend up to the mansions above, nor shall behold the beauty of the Church of the first-born, unseen of you shall be the city that is above, ye shall not behold Jerusalem in her prosperity: for there shall My flock glorify Me, YE cannot come. For the Heaven will not receive slayers of her Lord, nor the Cherubim open the gates of Paradise for a people to enter in who fight against God, never shall a man guilty of impiety against God appease the flaming sword, it only knows the pious man and honours the devout, and makes faith its covenant of peace.²³²³

We should bring this kind of understanding to what has been said, tracking from every direction the meaning that is true and fitting for those who have understanding. But we will add a few more things to show, for the sake of benefit, that all who attain godly habits will both be with Christ and feast with Him. But those who follow Jewish ignorance will not—how could they?—but will undergo the bitter punishment of their unbelief. Let the divine Paul come in, crying aloud to those who have died to sin: "For you died and your life has been hidden with Christ in God. When Christ, your Life, shall appear, then you also shall appear with Him in glory." And again, speaking about the resurrection, he says: "And we who are alive, who remain, shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord." The Savior Himself is also seen speaking similar things to His disciples. For as He sat and ate with them, He says: "But I say to you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in the kingdom of Heaven." And to the robber who hung on high alongside Him, at the very gates of death seizing through faith in Him the grace of the saints, He says: "Verily, verily I say to you, today you shall be with me in Paradise." Those who have honored Him through obedience will be with Him without hindrance and will delight in the good things that surpass understanding. But those who do not refuse to insult Him with their folly, though they are sons of the bridechamber, will go away in sorrow to hell to pay bitter penalties. For they will be cast out, as it is written, into the outer darkness. Therefore the Lord will be speaking truly, though darkly, to the Jews: "Where I am you cannot come."⁴⁴

Some such thought as this shall we bring to what has been said, from all sides tracking the sense which is true and befits those who have understanding. But we will add to them some few things, shewing for profit's sake that all who attain unto devout habits, shall both be with and feast with Christ: but they who go along with Jewish unlearning, not so (whence could it be?), but shall undergo the bitter punishme'nt of their unbelief. Let then the Divine Paul come in crying aloud to those who have died to sin, For ye died and your life has been hidden with Christ in God: when Christ, your Life, shall appear, then shall YE also appear with Him in glory: and again putting forth his discourse on the resurrection, he says. And we which are alive, which remain, shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord. And things akin to this is the Saviour Himself too seen discoursing of to His disciples. For as He sat and did eat with them, He says, But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in the kingdom of Heaven: yea and to the robber who hung on high along with Him, at the very gates of death through faith in Him seizing on the grace of the saints, He saith, Verily, verily I say unto thee, to-day shalt thou be with me in Paradise. They then who by obedience have honoured Him, shall be with Him unhindered, and shall delight them in the good things that pass understanding: but they who refuse not to insult Him with their folly, albeit sons of the bridechamber, shall go away in sorrow to hell, to pay bitter penalties. For they shall be cast out, as it is written, into the outer darkness. True therefore will be the Lord saying darkly to the Jews, Where I am YE cannot come.⁴⁴

The Jews then said among themselves, "Where will this man go that we will not find him? Will he go to the Jews dispersed among the Gentiles and teach the Gentiles?"

35 The Jews said then among themselves, Whither will this man go that WE shall not find Him? will He go unto the dispersed among the Gentiles and teach the Gentiles?

Do you see here again the wretchedness of Jewish reasoning? Do you see the most miserable thinking of a groveling mind? For they do not say that He will ascend up to Heaven, although they clearly heard, "Yet a little while am I with you, and I go unto Him that sent Me," but they are imagining the country of the Gentiles, as though among them were He who sent Him, to whom He promised to return. But the people of the Jews are hereby, it seems, prophesying, though not knowing what they are saying. For moved by some divine impulse they present Christ to the country of the Gentiles, in the way of a suspicion thinking of what a little later became true. For He was in truth about to go to the Gentiles and teach them, spurning Jerusalem the ungrateful mother of the Jews.

Seest thou herein again the wretchedness of Jewish reasonings? seest thou the most miserable surmise of grovelling mind? for they do not say that He will ascend up to Heaven, although they clearly heard, Yet a little while am I with you, and I go unto Him that sent Me, but they are imagining the country of the Gentiles, as though among them were He That sent Him, unto Whom He promised to return. But the people of the Jews is hereby, as it seems, prophesying, albeit not knowing what it is saying. For moved by some Divine impulse they present Christ to the country of the Gentiles, in the way of a suspicion thinking of what a little after became true. For He was in truth about to go unto the Gentiles and teach them, spurning Jerusalem the ungrateful mother of the Jews.

Notice that they don't speak of this in a straightforward way. They suspect that He will not only go to the dispersed among the Gentiles, but in their stubbornness they add, "and will He teach the Gentiles," so that their suspicion may give them yet another basis for accusation. For having contact with the dispersed among the Gentiles by traveling through their cities or countries was a common and blameless thing among the Jews, but to explain the Law to foreigners and to reveal the Divine Mysteries to the uninitiated was grounds for accusation and not considered blameless by them. And indeed God rebuked some who were careless about this, saying through the Prophet Jeremiah, "And they read the Law outside." So they say sharply that He will teach the Gentiles, casting blame on Him as someone who readily transgresses the Law, and based on what He had already done on the sabbath day, they believe that doing everything carelessly, even things that went against the Divine laws, was His habit and that He thought nothing of it.

But note that they do not speak of this simply: for they surmise that He will not only depart unto the dispersed of the Gentiles, but in their stubbornness add, and will He teach the Gentiles, that their suspicion may again beget for them a plea of accusal. For the having intercourse with the dispersed of the Gentiles by reason of going through their cities or countries, was a common thing among the Jews and unblamed, but to explain the Law to aliens and to unfold the Divine Mysteries to the uninitiated, was a matter of accusal and not unblamed by them. And verily God found fault with some who were indifferent about this, saying by the Prophet Jeremiah, And they read the Law without. Keenly then do they say that He will teach the Gentiles. casting a slur on Him as readily transgressing the Law, and from what He had afore wrought on the sabbath day, believing that to do all things without heed, even if they were counter to the Divine laws, was His habit and that He thought nothing of it.

We must carefully examine here what the most wise Evangelist is suggesting with extraordinary care by calling the last day of the feast great, and what prompted our Lord Jesus Christ, as though for some necessary reason connected to that time, to say to the Jews on that day, "If any man thirst let him come unto Me and drink." For He could have used other words, such as "I am the Light, I am the Truth." But by directing His teaching toward matters of faith, He introduced the word "drink" as something necessary and appropriate to the circumstances of the feast. I will try to explain briefly the point of what lies before us.

We must search well in this too, what it is the most wise Evangelist is hinting with some extreme great care, calling the last day of the feast great, or what it was that induced our Lord Jesus Christ, as of some needful reason and belonging to the time, to say on it to the Jews, If any man thirst let him come unto Me and drink. For He might have used other words, such as, I am the Light, I am the Truth. But turning His explanation to the matters of believing, He hath introduced the word, let him drink, as something necessary and due to the matters of the feast. And the aim in what is before us I will endeavour briefly to say.

When God was giving instructions about the feast of tabernacles, He spoke to Moses in these words: On the fifteenth day of the seventh month there shall be a feast of tabernacles to the Lord, and you shall offer whole burnt offerings and sacrifices for seven days, and the first day shall be notably holy. Then after giving further instructions about how the sacrifices should be performed, He added again: And on the fifteenth day of this seventh month, you shall offer whole burnt offerings to the Lord for seven days, and the first day shall be a rest and the seventh day a rest. And on the first day you shall take branches of palm trees and thick branches of a tree and fruit of a goodly tree and willows and branches of agnus from the brook to rejoice with. Since we have already examined every part of this passage in the second book and discussed it at length, we will mention it again briefly here. We said that the feast of tabernacles signified the eagerly longed-for time of the resurrection, that taking the branches and fruit of a goodly tree and the other things meant a recovery of Paradise that will be given to us again through Christ. But since the passage states at the end that one should take everything from the brook and rejoice with them, we said that our Lord Jesus Christ was being compared to a brook, in whom we will find all delight and enjoyment in hope, and in Him we will delight ourselves divinely and spiritually. That He is and is called spiritually a brook is testified to us by the very wise Psalmist, who says to God the Father about us: The children of men shall hope in the shadow of Your wings; they shall be made drunk with the fatness of Your house, and You shall give them drink from the brook of Your delights. And the Lord Himself says somewhere in the prophets: Behold I am inclining to them as a river of peace and as an overflowing brook.⁵⁶⁷⁵⁶⁷

When therefore God was ordering what belongs to the feast of tabernacles, He says thus unto Moses, On the fifteenth day of the seventh month a feast of tabernacles unto the Lord, and ye shall offer whole burnt sacrifices and sacrifices seven days, and the first day shall be notable holy. Then after enjoining besides the mode of the sacrifices, He added again, And in the fifteenth day of this seventh month, ye shall offer whole burnt offerings unto the Lord seven days, and the first day a rest and the seventh day a rest. And on the first day ye shall take you boughs of palm trees and thick branches of a tree and fruit of a goodly tree and willows and branches of agnus from the brook to rejoice withal. Having then already in the second book gone through every portion of the above cited passage and expended much discourse thereon, we will yet again make mention of it briefly. For we said that the feast of tabernacles signified the thrice longed for time of the resurrection: that the taking boughs and the fruit of a goodly tree, and the other things besides, meant a recovery of Paradise about to be given us again through Christ. But that since it is put at the end that one ought to take every thing out of the brook, and again to rejoice thereof, we said that our Lord Jesus Christ was compared to a brook, in Whom we shall find all delight and enjoyment in hope, and in Him shall delight us Divinely and spiritually. And that He is and is called spiritually a Brook, the most wise Psalmist too will testify to us, saying to God the Father about us, The children of men shall hope in the shadow of Thy wings: they shall be inebriated with the fatness of Thy House, and Thou shalt give them drink of the Brook of Thy delights. And the Lord Himself somewhere in the prophets says, Behold I am inclining to them as a river of peace and as an overflowing brook.⁵⁶⁷⁵⁶⁷

Since the Law used to call both the first and the seventh day of the great feast notable, the holy Evangelist himself also called it great, apparently not disregarding the customary practice of the Jews. Since there was a mention of the brook in the regulations about the feast, the Savior showed that He Himself is that brook which was foretold in the Law, saying, "If anyone thirsts, let him come to Me and drink." Notice how He draws the minds of the Jews away from the literal types and appropriately transfers the figurative things to their true meaning, since they actually point toward the truth. For "I," He says, "am the Brook which was proclaimed beforehand by the Lawgiver in the account of the feast." And if one is required to take branches of willow and agnus and thick branches of trees from the brook, yet Christ is not literally a brook, then neither is the real meaning of the feast found in these things, but rather they are symbols of spiritual realities that will be given to the faithful through Christ.

Since then the Law used to call the first and the seventh day of the great feast notable, the holy Evangelist himself too called it great, not disregarding, it seems, the accustomed habit of the Jews. There being then in the ordinances about the feast a mention too of the brook, the Saviour shewing that He is Himself that brook which was fore-declared in the Law, says, If any man thirst, let him come unto Me and drink. For see how He removes the mind of the Jews away from the types in the letter and transfers fitly the things in figure, if at all they aid for the truth. For I (He says) am the Brook which by the Lawgiver was fore-proclaimed in the account of the feast. And if one must needs take branches of willow and agnus and thick branches of trees from the brook, and Christ is not strictly a brook, neither yet is the fashion of the feast really in these, but they will rather be symbols of spiritual things which shall be given to the pious through Christ.

Since we have already discussed these matters more thoroughly in the second book, as we mentioned, we will not repeat ourselves but will instead move on to what comes next.

But seeing that we discussed these things more at large in the second Book, as we have already said, we will not repeat ourselves, but will rather follow on to the next.

He shows that the reward of faith is vast and ageless, and says that whoever does not disbelieve will revel in the richest graces from God. For such a person will be so filled with the gifts through the Spirit that he will not only enrich his own mind, but will even be able to overflow into the hearts of others, like a river stream gushing forth the God-given good upon his neighbor as well. This very thing He used to command the holy Apostles, saying, Freely ye received, freely give. And the wise and holy Paul himself, longing to be effective in this way, writes, For I long to see you that I may impart some spiritual gift. And one may see this most clearly in both the holy Evangelists and in the Evangelic teachers of the church, who pour forth the most abundant word of inspired teaching upon those who come to Christ through faith, spiritually delighting them and no longer allowing them to thirst after the knowledge of the truth, with their wise utterances practically crying aloud into the heart of those who are being instructed. Therefore the Psalmist, rejoicing in spirit, called out concerning them, The rivers lifted up, o Lord, the rivers lifted up their voices. Great and mighty sounded forth the word of the Saints, and into all the earth went forth their voice, as it is written, and unto the ends of the world their words. God, the God and Lord of all, promised to set forth such rivers to us, saying by the Prophet Isaiah, The beasts of the field shall honour Me, the dragons and the daughters of the owl, because I have given water in the wilderness and rivers in the thirsty ground to give drink to My chosen generation, My people whom I formed for Myself to shew forth My praises. It is very evident then that the Saviour says that out of the belly of the one who believes will come forth the grace that through the spirit gives instruction and eloquence, of which Paul also makes mention saying, To one is given by the Spirit the word of wisdom.

He shews that vast and ageless is the reward of faith, and says that he who does not disbelieve shall revel in richest graces from God. For he shall be so replete with the gifts through the Spirit, as not only to fatten his own mind, but even to be able to overflow into others' hearts, like the river stream gushing forth the God-given good upon his neighbour too. This very thing used He to enjoin the holy Apostles, saying, Freely ye received, freely give. And the wise and holy Paul too himself longing to be effectual unto this writes, For I long to see you that I may impart some spiritual gift. And one may see this most exceeding well in both the holy Evangelists and in the Evangelic teachers of the church, who on those who go to Christ through faith pouring forth most plenteous word of inspired teaching, spiritually delight them, no more suffering them to thirst after the knowledge of the truth, with their wise soundings all but crying aloud into the heart of those who are being instructed. Wherefore the Psalmist rejoicing in spirit called out concerning them, The rivers lifted up, o Lord, the rivers lifted up their voices. Great and mighty sounded forth the word of the Saints, and into all the earth went forth their voice, as it is written, and unto the ends of the world their words. Such rivers did God, the God and Lord of all, promise to set forth to us, saying by the Prophet Isaiah, The beasts of the field shall honour Me, the dragons and the daughters of the owl, because I have given water in the wilderness and rivers in the thirsty ground to give drink to My chosen generation, My people whom I formed for Myself to shew forth My praises. Very evident then it is that the Saviour says that out of the belly of him that believeth shall come forth the grace that through the spirit giveth instruction and eloquence, whereof Paul too maketh mention saying, To one is given by the Spirit the word of wisdom.

It is also important to know that the Savior applied this saying to His own words, not exactly as it had been previously stated in the Divine Scripture, but rather interpreting it according to its meaning. For we find that everyone who honors and loves God will be like a watered garden and like a spring whose water does not fail. What He said a little earlier to the woman of Samaria, He now clearly declares again. For there He says, "Whoever drinks of this water will thirst again, but whoever drinks of the water that I will give him will never thirst, but the water that I will give him will become in him a well of water springing up into everlasting life." And here again, directing the purpose of His teaching toward the same meaning, He says, "Out of his belly shall flow rivers of living water."⁸⁸

It is good to know besides that the Saviour applied to His own words this saying, not exactly as it had been before put out by the Divine Scripture, but rather interpreting it according to its meaning. For we find of every one who honoureth and loveth God that he shall be like a watered garden, and like a spring whose water fails not. And what He says a little before to the woman of Samaria, this now too He clearly declares. For there He says, Whosoever 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 be to him a well of water springing up into everlasting life: and here again carrying up the aim of His discourse to the same meaning, He says, Out of his belly shall flow rivers of living water.⁸⁸

But He said this about the Spirit that those who believe in Him were going to receive, for the Holy Spirit was not yet given, because Jesus had not yet been glorified.

39 But this He said of the Spirit Which they that believe on Him should receive, for the Holy Ghost was not yet, because that Jesus was not yet glorified.

The meaning of this passage requires careful examination, and fully understanding the depth of this mystery will be difficult, even with great mental effort. When someone carefully considers each of the holy Prophets, they naturally fall into deep thought wondering: How could the Spirit not exist, when such a large group of Prophets appeared who clearly spoke God's mysteries about Christ through the Spirit in many words? We do not stray so far from correct thinking as to believe that the minds of the saints lacked the Spirit. The very fact of prophecy itself and the things found in the holy writings force us to acknowledge, as a matter of necessity, that they were truly clothed with the Spirit.

The sense of what is before us demands for itself keen scrutiny and to understand sufficiently the depth of the mystery will be (and hardly) the achievement of much acumen. For one who revolves in his mind and looks at each of the holy Prophets, with reason goes first into deep thoughts, How was the Spirit not, albeit so great a choir of Prophets has been set forth who are found uttering in the Spirit the Divine mysteries concerning Christ in many words. For we do not go so far astray from fit thoughts, as to deem that the mind of the saints was bereft of the Spirit. For there shames us and as of necessity calls us unto the belief that they were in truth Spirit-clad, the very fact of prophecy and the things found in the holy writings.

Samuel says to Saul, "The Spirit of the Lord shall spring upon you and you shall be turned into another man," and concerning the blessed Elisha himself it is written, "And it came to pass as the minstrel was playing that the hand of the Lord came upon him." Our Lord Jesus Christ Himself also testifies concerning the blessed David that he speaks mysteries in the Spirit. One could easily gather many similar examples to those already mentioned, through which one could very easily see that the saints are clothed with the Spirit. But when things are so obvious, it would be unnecessary or even burdensome to tire the reader with a lengthy discussion. We must carefully investigate how the Spirit was not present, for I believe we must consider that the blessed Evangelist speaks the truth.

For Samuel saith to Saul, The Spirit of the Lord shall spring upon thee and thou shalt be turned into another man, and of the blessed Elisha himself is it written, And it came to pass as the minstrel was playing that the hand of the Lord came upon him. And our Lord Jesus Christ Himself also testifieth of the blessed David that in the Spirit he speaketh mysteries. And many things may one readily heap up akin to what have been said, whereby one may exceeding easily see that the saints are Spirit-clad. But in things so obvious it were superfluous or even burdensome to weary with long discourse. How the Spirit was not, we must accurately search; for I think we must deem that the blessed Evangelist speaketh true.

Therefore God the All-wise knows the full truth of this matter, for we should not devote ourselves too eagerly to things beyond our understanding. But as far as we can perceive through reverent reasoning, something like this becomes clear to us. This rational living creature on earth—I mean human beings—was formed from the beginning in a state free from corruption. The cause of humanity's freedom from corruption and its continuance in complete virtue was clearly that the Spirit from God dwelt within it, for God breathed into man's face the breath of life, as Scripture records. But when humanity turned aside to sin through that ancient deception, it gradually and progressively fell deeper into sin. Along with losing other good things, humanity suffered the loss of the Spirit, and so eventually became not only subject to corruption but also inclined toward every kind of sin. But when the Maker of all things planned—acting with supreme excellence—to gather up all things in Christ and willed to restore human nature to its original condition, He promised to give the Holy Spirit anew to humanity along with everything else, since there was no other way to regain an unshakable stability in goodness. He therefore appointed the time when the Spirit would descend upon us, promising, "In those days"—meaning the days of the Savior—"I will pour out My Spirit upon all flesh." Since the time of this generous gift brought the Only-Begotten to earth with flesh—that is, made human from a woman according to Holy Scripture—God the Father began to give the Spirit again, and Christ first received the Spirit as the firstfruits of renewed human nature. For John testified, saying, "I saw the Spirit descending from Heaven and It abode upon Him."

Therefore the very truth, let God the All-wise, know; for we ought not too busily to apply ourselves to things above us. But as far as we can see by pious reasonings, something of this sort comes to us. This rational living thing on the earth, I mean man, was formed from the beginning in incorruption. And the cause of his incorrup-tion and of his abidance in all virtue was evidently that the Spirit from God indwelt him; for He breathed upon his face the breath of life, as it is written. But he having from that ancient deceit turned aside unto sin, then by degrees in succession received much advance thereto, along with the remaining good things he suffers the loss of the Spirit and so at length became not only subject to corruption but also prone to all sin. But when the Framer of all designed (doing exceeding excellently) to gather up all things in Christ, and willed to recover again the nature of man to its pristine state, He promises along with the rest to give anew to it the Holy Ghost also, for no otherwise was it possible to get back to unshaken stability in good things. He defines therefore the time of the Descent of the Spirit upon us, and promises saying, In those days (those of the Saviour that is) I will pour out (to wit of My Spirit) upon all flesh. But since the time of this munificence brought the Only Begotten upon earth with Flesh, that is, made Man of a woman according to the Holy Scripture, God the Father began to give again the Spirit, and Christ first received the Spirit as First-fruits of the renewed nature. For John bare record saying, I saw the Spirit descending from Heaven and It abode upon Him.

But how did He receive It? For we must examine what is being said. Did He receive It as one who did not have It? We do not say this—God forbid! For the Spirit is the Son's own, and is not supplied from outside, as things from God come to us from outside. Rather, the Spirit exists in Him naturally, just as in the Father, and proceeds through Him to the saints, distributed by the Father as is fitting for each person. But He is said to have received it because He became Man, and it was fitting for man to receive. And He, the Son of God the Father, begotten from His ousia even before the Incarnation—indeed, before all ages—is not ashamed when God the Father says to Him after He became Man, "You are My Son, this day have I begotten You." For the one who was begotten from Him as God before all ages, the Father says He has begotten this day, so that in Him the Father may receive us into sonship, because the whole human nature was in Christ, in that He was Man. In this way the Father is said to give the Spirit to the Son who has His own Spirit, so that we in Him may gain the Spirit. For this reason, therefore, He takes hold of the seed of Abraham, as it is written, and in all things was made like His brethren. The Only-Begotten therefore receives the Holy Spirit not for Himself (for the Spirit is His and in Him and through Him, as we said before), but since He, having been made Man, had our whole nature in Himself, so that He might lift it all up, transforming it back to its former state.

But He received It, how? for we must needs investigate what is said. Was it then as not having? we say not so, God forbid. For the Spirit is the Son's Own, and not supplied from without, as the things from God come to us from without, but inexists in Him naturally even as in the Father, and through Him proceedeth to the saints, apportioned by the Father as beseems each. But He is said to have received, in that He became Man, and it beseemed man to receive. And He, Son of God the Father and begotten of His Essence even before the Incarnation, yea rather before all ages, nothing shames when God the Father says to Him when He became Man, My Son art THOU, this day have I begotten Thee. For Him Who God before ages was begotten of Him, He says that He has this day begotten, that in Him He may receive us into sonship, for the whole human nature was in Christ, in that He was Man: so is He said to the Son who hath His Own Spirit, to give It, that we in Him may gain the Spirit. For this reason therefore does He take hold of the seed of Abraham, as it is written, and in all things was made like unto His brethren. The Only-Begotten therefore receives the Holy Ghost not for Himself (for His and in Him and through Him is the Spirit, as we before said) but, since He, having been made Man, had our whole nature in Himself, that He might uplift it all transfashioning it unto its olden state.

Besides what has been said, we must also consider this. By working through careful reasoning and supporting it with words from Divine Scripture, we will see that Christ did not receive the Spirit for Himself, but rather for us in Himself, since all good things flow through Him to us as well. Since our forefather Adam was deceived into disobedience and sin and did not preserve the grace of the Spirit—and thus in him the whole nature finally lost the God-given good—God the Word, who knows no change, needed to become Man so that by receiving the Spirit as Man He might preserve this Good permanently to our nature. The Divine Psalmist himself explains these mysteries, saying to the Son: "You loved righteousness and hated wrong, therefore God, Your God, anointed You with the oil of gladness above Your fellows." Since You always loved righteousness (for You are Righteous, O God, never able to be turned aside from it) and always hated wrong (for hatred of evil is innate in You by physis as the God who loves righteousness), therefore God the Father anointed You. Because You possess unchangeable Righteousness as an excellence of Your own physis, You could never be moved to sin, which You did not know. Thus You undoubtedly preserved in Yourself—since You were made Man—the Holy Anointing from God the Father, that is, the Spirit, for human nature. The Only-Begotten therefore became Man as we are, so that in Him first the returning good things and the grace of the Spirit might be rooted and securely preserved to our whole nature. The Only-Begotten and Word of God the Father lends us the stability of His own physis, because the nature of man had been condemned in Adam as powerless for stability and falling very easily into corruption. Just as the loss of good things passed to the whole nature through the turning away of the first man, so also in Him who knows no change the benefit of the permanent possession of Divine Gifts will be preserved to our whole race. If we seem to anyone not to think and speak correctly about this, let him come forward and tell us why the Saviour has been called by the Divine Scriptures the Second Adam. In that first one, the human race proceeds from non-being to being, and having come forth, it decayed because it had broken the Divine Law. In the Second, Christ, it rises again to a second beginning, re-formed to newness of life and to a return of incorruption, for "if anyone is in Christ, he is a new creature," as Paul says. Therefore the renewing Spirit, that is, the Holy Spirit, has been given to us as the means of everlasting life after Christ was glorified—that is, after the Resurrection, when having broken the bonds of death and shown Himself superior to all corruption, He lived again having our whole nature in Himself, since He was Man and one of us.

Besides what has been said, we must consider this too. For we shall see by going through wise reasonings, and confirmed thereto by words out of the Divine Scripture, that not for Himself did Christ receive the Spirit, but rather for us in Himself, for all good things flow through Him into us too. For since our forefather Adam being turned aside by deceit into disobedience and sin, did not preserve the grace of the Spirit, and thus in him the whole nature lost at last the God-given good, needs did God the "Word Who knows not turning, become Man, in order that by receiving as Man He might preserve the Good permanently to our nature. Of such mysteries will the Divine Psalmist himself too be our exponent: for thus saith he to the Son, Thou lovedst righteousness and hatedst wrong, therefore God, Thy God, anointed Thee with the oil of gladness above Thy fellows. For since (says he) Thou ever lovedst righteousness (for Thou art Righteous, O God, never able to be turned aside therefrom) and hatedst wrong always (for hatred of evil is innate in Thee of Nature as the Righteous-loving God): therefore hath God the Father anointed Thee, for Thou Who possessest unchangeable Righteousness as an Excellence of Thine own Nature, couldest never be moved unto sin which Thou knewest not: and thus, Thou preservedst undoubtedly in Thyself (in that Thou wert made Man) to the human Nature, the Holy Anointing from God the Father, i. e., the Spirit. The Only-Begotten was made therefore Man as we, that in Him first the good things returning and the grace of the Spirit rooted might be preserved securely to our whole nature, the Only Begotten and Word of God the Father lending us the Stability of His Own Nature, because the nature of man had been condemned in Adam as powerless for stability and falling (and that most easily) into perversion. As then in the turning of the first the loss of good things passes through unto the whole nature: in the same way I deem in Him too Who knoweth not turning will the gain of the abidance of the Divine Gifts be preserved to our whole race. And if we seem to any not to think and speak altogether what is proper, let him come forward and tell us why the Saviour has been called by the Divine Scriptures the Second Adam. For in that first one, the human race proceeds from not being unto being, and having come forth, decayed, because it had broken the Divine Law: in the Second, Christ, it riseth up again unto a second beginning, re-formed unto newness of life and unto a return of incorruption, for if ought be in Christ, a new creature, as Paul saith. There has therefore been given to us the renewing Spirit, that is, the Holy, the occasion of everlasting life after that Christ was glorified, i. e., after the Resurrection, when having burst the bonds of death and appeared superior to all corruption, He lived again having our whole nature in Himself, in that He was Man and One of us.

If you investigate the reason why the pouring out of the Spirit happened not before the resurrection but after it, you will hear this answer: Christ then became the firstfruits of the renewed nature when, making no account of the bonds of death, He lived again, as we have just said. How then could those who come after the Firstfruit be made alive before the Firstfruit itself? For just as a plant will not shoot up from the earth unless it has surely sprung from its own root (since from there comes its beginning of growth), so it would be impossible for us, having our Lord Jesus Christ as our root unto incorruption, to be seen springing up before our root. But He showed that the time had now come for the descent of the Spirit upon us after the revival from the dead. He breathed on His disciples, saying, "Receive the Holy Spirit." For then the time of renewal was indeed at the doors—or rather, within the doors. And let the searcher after learning see again whether what we say about these things is not also true. For in the beginning, as the Spirit-clothed Moses said to us, the Creator of all took dust from the ground and, having formed man, breathed upon his face the breath of life. And what is the breath of life except surely the Spirit of Christ, who says, "I am the Resurrection and the Life"? But since the Spirit—which is able to gather us and form us unto the Divine Image—fled away from human nature, the Savior gives this to us anew, bringing us again unto that ancient dignity and reforming us unto His own Image. For this reason Paul also says to certain people, "My little children, of whom I travail in birth again until Christ be formed in you."

And if you investigate the reason why not before the resurrection but after it did the pouring forth of the Spirit take place, you will hear in reply, Christ became then the firstfruits of the renewed nature, when making none account of the bands of death He lived again as we have just now said. How then should those be quickened before the Firstfruit who come after It? For as the plant will not shoot up from the earth, if it be not surely sprung from its own root (for thence is the beginning to it of growth): so it were impossible that we having for our root unto incorruption our Lord Jesus Christ, should be seen springing up before our root. But He shewing that the time of the Descent of the Spirit upon us was now come, after the revival from the dead, He breathed on His disciples, saying, Receive ye the Holy Ghost. For then was the time of the renewal indeed at the doors, yea rather within the doors. And let the searcher after learning again see whether what we say on these things too be not true. For in the beginning, as said the Spirit-clad, Moses, to us, the Creator of all, taking dust of the ground and having formed man, breathed upon his face the breath of life. And what is the breath of life, save surely the Spirit of Christ Who saith, I am the Resurrection and the Life? But since He fled away from the human nature, the Spirit which is able to gather us and to form us unto the Divine Impress, the Saviour gives us this anew bringing us again unto that ancient Dignity and reforming us unto His own Image. For therefore does Paul too say to certain, Little children of whom I travail in birth again until Christ be formed in you.

Let us consider again (for I will return to the purpose of my discussion) that in the holy prophets there was a certain abundant shining and torch-like illumination from the Spirit, powerful enough to lead them to understand things to come and to know hidden things. But in those who believe in Christ, we are confident that not merely torch-illumination from the Spirit dwells in us, but the Spirit itself dwells and makes its home in us. This is why we are rightly called temples of God, though no holy prophet was ever called a divine temple. How should we understand this, and what should we say when we hear our Savior Christ say, "Truly, truly I say to you, among those born of women there has not risen anyone greater than John the Baptist; yet the one who is least in the kingdom of Heaven is greater than he"? And what is the kingdom of Heaven? The gift of the Holy Spirit, according to what is said: "The kingdom of Heaven is within you," for the Spirit makes his home in us through faith. Do you see, then, how he places above everyone born of a woman the one who is in the kingdom of Heaven, even if that person is below the perfect? And let no one think that we diminish the glory of the virtue of those saints or say that even those of least account are superior. We do not say this, for the beauty of their way of life is incomparable. But for clear understanding, let us briefly interpret what our Savior has said. Great indeed was the blessed Baptist, and most renowned in every virtue, reaching at last to the very limits of that righteousness which belongs to us, so that there is nothing above it. Yet even in this condition, he begged Christ, saying, "I need to be baptized by you, and do you come to me?" Do you see how, being perfect as far as pertains to humans and those born of women, he begs to be in a sense newly created and reborn through the Holy Spirit? Do you see how he yields the greater position to those who are newborn, by saying that he himself needs this? For if he were in a better state unbaptized, what persuaded him to beg to be baptized? But if he knew he would be in a better state when baptism came, how does he not yield the victory to those already baptized? Therefore Christ says that the one who is lesser in the kingdom of Heaven—that is, the newly baptized person who has not yet achieved excellence in works—is greater than John himself, in this respect only: the blessed Baptist was still born of a woman, but the other is begotten of God, as it is written, and has become a partaker of the divine physis, having the Holy Spirit dwelling in him and already being called a temple of God.

Let us consider again (for I will take up again the aim of my discourse) that in the holy Prophets there was a certain rich shining upon and torch-illumination from the Spirit, mighty to lead them to the apprehension of things to come and the knowledge of things hidden: but in those who believe on Christ, we are confident that not torch-illumination simply from the Spirit, but the Spirit Itself dwells and has His habitation. Whence rightly are we called temples too of God, though no one of the holy Prophets was ever called a Divine Temple. Since how shall we understand this, and what shall we say when we hear our Saviour Christ say, Verily verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist, notwithstanding he that is least in the kingdom of Heaven is greater than he? And what is the kingdom of Heaven? The gift of the Holy Ghost according to that which is said, The kingdom of Heaven is within you: for the Spirit hath His habitation in us through faith. Seest thou then how He preferreth before every one born of a woman him that is in the kingdom of Heaven even if he be below the perfect? And let no one think that we make little of the glory of the virtue of those Saints or say that those even of least account are superior. For we say not so; for incomparable is the beauty of their conversation. But for clear understanding let us briefly interpret what has been said by our Saviour. Great in truth was the blessed Baptist and through all virtue most renowned, attaining at last to the very bounds of that righteousness which belongs to us, so that there is nought above it. Yet did he who was in this case beseech of Christ saying, I have need to be baptized of Thee and dost THOU come to Me? Seest thou how being perfect, as far as pertained to men and the born of women, he beseeches to be in a manner new-created and re-born through the Holy Ghost? seest thou how he yields the greater to those new born, by his saying that himself has need of this? for if he were in better case not baptized, what persuaded him to beseech to be baptized? But if he knew that he would be in better case, when baptism came, how does he not yield the palm to those already baptized? Greater therefore than John himself does Christ say that he is who is lesser in the kingdom of Heaven, i. e. the new baptized, who has not as yet attained excellence in work;—-in this only that the blessed Baptist was yet born of a woman, but the other is begotten of God as it is written, and has become partaker of the Divine Nature, having indwelling in him the Holy Ghost and already called a temple of God.

But I will return again to what was before us. The Spirit came to be in the Prophets for the sake of the need for prophesying. He now dwells through Christ in believers, having begun in Him first when He was made Man. For as God He has unceasingly the Spirit Who is essentially of His physis and His own. He is anointed for our sakes and said to receive the Spirit as Man, not bringing in the participation of the Divine good things for Himself, but for the physis of man as we have already taught. When then the Divine Evangelist says to us, "For the Spirit was not yet because that Jesus was not yet glorified," let us understand him to mean the full and complete habitation in men of the Holy Ghost.

But I will recur again to what was before us. The Spirit came to be in the Prophets for the need's sake of prophesying, He indwelleth now through Christ in believers, having begun in Him first when He was made Man. For as God He has unceasingly the Spirit Who is Essentially of His Nature and His own. He is anointed for our sakes and said to receive the Spirit as Man, not for Himself bringing in the participation of the Divine good things, but for the nature of man as we have already-taught. When then the Divine Evangelist says to us, For the Spirit was not yet because that Jesus was not yet glorified, let us understand him to mean the full and complete habitation in men of the Holy Ghost.

They were struck with amazement at His confidence, which befitted God, and seeing that His words no longer fit the usual human standard, they turned to the memory of the Law, which had already foretold Christ, saying that a Prophet would be raised up like the most wise Moses who would explain God's words to Israel. For God says this about Him to the holy Moses: I will raise them up a Prophet from among their brethren like unto thee, and will put My words in His mouth and He shall speak unto them all that I shall command Him. Based on the quality of His words and the superiority of His teachings, they said that He was already shown to be the one who was announced beforehand through the Law. For who else would be able to say, If any man thirst, let him come unto Me and drink, and, He that believeth on Me, as the Scripture said, out of his belly shall flow rivers of living water, except God by Nature? And this is the Christ. And even though the Jews thought little of Him and called Him merely a Prophet, not recognizing the excellence above all of Emmanuel, but measuring Him as just one among the rest, in this too they will be caught applying themselves quite foolishly to the ideas contained in the Law, for they think that the Christ is someone other than the Prophet of the Law. And it is no surprise if the people lack accuracy in this, when the God-opposing crowd of arrogant Pharisees is itself found to suffer from the same ignorance as the people. For in amazement at the blessed Baptist they once said, Why baptizest thou then, if thou be not the Christ nor Elias neither the Prophet? For while two were expected to come—I mean the Prophet of the Law, that is, Christ, and Elias—they were asking about three, imagining that the Prophet was someone other than Jesus. Therefore one may fittingly say of them what the Prophet Ezekiel spoke: As the mother, so her daughter; thy mother's daughter art thou; for the people suffer from a sickness related to that of their rulers. But we must notice that they were already fully prepared to believe, and are persuaded by the Savior's words to marvel at Him, yet not having the guidance of the rulers, they are carried along a path of many branching ideas, some calling Him and now believing Him to be the Christ, others the Prophet, for the phrase of a truth, when added, has the force of reasoning now fully confirmed and brings in the idea of accepted faith.

Astonishment-stricken are they at His confidence as being God-befitting, and seeing that His words no longer suit the measures of man, they betake themselves to memory of the Law, as having already fore-declared of Christ, and saying that a Prophet should be raised up like to the all-wise Moses who should interpret to Israel the words from God. For so says God concerning Him to the holy Moses, I will raise them up a Prophet from among their brethren like unto thee, and will put My words in His mouth and He shall speak unto them all that I shall command Him. From the quality therefore of His words, and the superiority of His sayings, do they say that He is already shewn to be Him who was fore-heralded through the Law. For to whom will it belong to say, If any man thirst, let him come unto Me and drink, and, He that believeth on Me, as the Scripture said, out of his belly shall flow rivers of living water, save only to God by Nature? and this is the Christ. And even though the Jews thinking meanly of Him, call Him merely a Prophet, not knowing the excellence above all of Emmanuel, but meting Him like one of the rest, in this too again will they be caught applying themselves very much without understanding to the thoughts contained in the Law: for they deem that the Christ is other than the Prophet of the Law. And no marvel if the people lack accuracy herein, where the God-opposing multitude of the haughty. Pharisees is itself found sick with an equal ignorance with that of the people. For in astonishment at the blessed Baptist it once said, Why baptizest thou then, if THOU be not the Christ nor Elias neither the Prophet? For whereas two were looked for as to come, I mean the Prophet of the Law, i. e., Christ, and Elias, they were enquiring about three, imagining that the Prophet was other than Jesus. Seasonably therefore may one say of them what is spoken by the Prophet Ezekiel, As the mother, so her daughter; thy mother's daughter art THOU; for the people is sick with a sickness kin to that of their rulers. But we must observe that they were already full-prepared to believe, and are persuaded by the Saviour's words to marvel at Him, yet not having the leading of the rulers, they are borne along a many-branching path of ideas, some calling Him and now believing Him to be the Christ, others the Prophet, for the word of a truth annexed, has an emphasis of reasoning now fully confirmed and bringeth in the idea of faith accepted,

Others said, "Does Christ come from Galilee? Didn't the Scripture say that Christ comes from the seed of David and from Bethlehem, the village where David was?"

42 Others said, Doth Christ come out of Galilee? said not the Scripture that of the seed of David and out of Bethlehem the village where David was Christ cometh?

The Jews were not making a careless search about Christ, for they were found examining every idea and gathering understanding of the truth through various thoughts. Having first marveled at His words, and having already taken the outstanding authority of His teachings as a guide to help them conclude something great about Him, they also searched the Divine Scripture, thinking they would find there a completely reliable conception of Him—for such is its nature. They believed that He would be from the seed of the thrice-blessed David and would be revealed in Bethlehem of Judea, convinced by the prophecies about this. For the Lord swore in truth to David, as the wise singer of psalms says somewhere, and will not reject him: "Of the fruit of your body I will set upon your throne." And the Prophet says, "And you Bethlehem, house of Ephrata, though you are little among the thousands of Judah, out of you He shall come forth to Me to be Ruler of Israel, and His origins are from the beginning, from the days of eternity." But the unaided mind of the Jews went astray and missed recognizing Christ merely because of Nazareth, located in Galilee, where it was commonly reported that our Lord was raised. For one of the holy Evangelists says, "And He came to Nazareth where He had been brought up." But they did not know that He had been born in Bethlehem of Judea from the Holy Virgin who was of the seed of David (for she was from the tribe of Judah by descent), and so merely because our Lord had been raised at Nazareth, they fell away from the truth and missed sound reasoning.

No careless search do the Jews make about Christ, for they were found going through every idea and through varied ideas gathering the perception of the truth. For having first marvelled through His Words, and already taken the eminent confidence of His instructions as a guide to their conjecturing something great about Him, they search besides the Divine Scripture, thinking to find thence a most unerring conception of Him: for so is its nature. That He shall be therefore of the seed of the thrice-blessed David and shall be revealed in Bethlehem of Judaea, they believe, persuaded by the prophecies concerning this. For the Lord sware in truth unto David, saith somewhere the wise Melodist, and will not reject Him, Of the fruit of thy body will I set upon thy throne. And the Prophet saith, And thou Bethlehem house of Ephrata, little art thou to be among the thousands of Judah, for out of thee shall He come forth unto Me to be Ruler of Israel, and His Goings forth from the beginning, from the days of eternity. But the unassisted mind of the Jews was astray and failed of Christ merely on account of Nazareth situate in Galilee, wherein was the common report that our Lord was brought up. For so says one of the holy Evangelists, And He came to Nazareth where He had been brought up. But they not knowing that He had been born in Bethlehem of Judaea of the Holy Virgin which was of the seed of David (for she was of the tribe of Judah by descent), from merely our Lord having been brought up at Nazareth fall away from the truth and miss of sound reasoning.

They argue pointlessly and are divided into different opinions, some thinking that He is the Prophet, others that He is the Christ. The cause of their division is that they do not know Christ and do not understand the precise meaning of the Holy Scriptures. If they did, they would believe that Jesus is none other than the Prophet foretold in the Law, and they would have stopped their untimely dispute.

To no purpose do they wrangle and are split into diverse opinions, some supposing that He is the Prophet, others the Christ. And the cause of their division, that they know not Christ, nor understand the accuracy of the Holy Scriptures: for else would they believing that none other is Jesus than the Prophet of the Law, have departed from their unseasonable dispute.

Those who had been sent by the chief priests and Pharisees to arrest the Lord used the disagreement of the crowd with one another as a convenient excuse for their bold action. They thought the people would let them take Him away with less resistance, since they no longer seemed to care what happened to Him, and that since He had caused fighting and trouble, they would actually be glad to see Him treated shamefully. Yet no one laid hands on Him—not out of respect for Him, nor because they restrained their anger with godly self-control, but only because they were held back by His power alone (for He reserved His Passion for us until its appointed time).

They who had been sent by the chief priests and Pharisees to take the Lord, made the dissension of the multitude with one another a seasonable pretext for their daring deed. For they imagined that they would with less dispute suffer them to bear Him away, as no longer careful what should befall Him, but that as having been an occasion of fighting and disturbance, they would be altogether glad at His being insulted. Yet no man laid hands on Him, not from reverence to Him, nor yet putting the bridle of piety upon their anger, but checked by His Might alone (for to its own season did He give to endure His Passion for us).

The plot of the Jews is barely quieted, held back by divine intervention from above. For they were not permitted to attempt bloodshed before the appointed time, but had to wait—ungodly as they were—for the time of ungodliness.

And hardly is the device of the Jews appeased, restrained by the hindrance from above. For they might not attempt bloodshed before the time, but must await, ungodly though they be, the time of ungodliness.

Those who had been sent to hunt our Lord were unable to accomplish anything they had been commanded to do and returned again to the rulers. The rulers were deeply troubled at the arrival of the officers, not seeing them bring the one they had sought. Believing that what they suspected had already happened, they were struck with considerable fear. For since Christ was marveled at for his supernatural signs and his extraordinary words, they were consumed with envy that was their constant companion, and they were also greatly afraid that the Jewish people, deciding they ought to follow him, should completely escape from their control. Supposing that this had happened (for suspected things are always readily believed), they eagerly asked, "Why did you not bring him?" What was it that prevented you (they say) from completing what was pleasing to the rulers? We are quick to press forward to learn everything, and sometimes, not recognizing what is painful, in our eager desire we even grasp at understanding things we dread.

They who had been sent to hunt our Lord, availing to accomplish nought of what had been commanded them took themselves again to the rulers. And they are troubled exceedingly at the arrival of the officers, not seeing them bring Him Who was sought. And believing that what they suspected had already happened, they are smitten with no small fear. For since Christ was marvelled at for His Signs above nature and His Words above measure, they were wasted with the envy that was their foster-sister, and were again in no slight fear lest the people of the Jews deciding that it ought to follow Him, should get clear out of their hand. Supposing that this had happened (for things suspected are evermore ready to be believed) they eagerly enquire saying, Why did ye not bring Him? What was it that hindered you (say they) from bringing to its completion what was pleasing to the rulers? We are more ready to press forward to learn all, and sometimes not discerning what is sorrowful, in our eager desire even seize hold on the perception of things we deprecate.

It is truly fitting to say of our Savior Christ that He catches the wise in their own craftiness. For look, look as it is written, He overthrew their complicated plan and showed how the whole situation was turned completely around, exposing on all sides the corruption of the rulers and their unholy way of life as weak and dangerous—people who did not hesitate to fight against God. For the chief priests and Pharisees, fearing that the Jewish people might be persuaded by the Savior's words, sent officers to arrest Him, thinking that getting Christ out of the way would end their worry about Him. But what they suspected would happen, those they had sent came back actually experiencing themselves, and what they would likely have dreaded to hear, they learn even against their will and hear unexpectedly from those who speak against their wishes: Never did man speak like this.

Seasonable in truth is it to say of our Saviour Christ, Who taketh the wise in their own craftiness. For behold, behold as it is written, He removed the many-tangled counsel, and shewed the whole nature of affairs turned contrariwise, on all sides exposing the pollution of the rulers and their unholiness of life as being feeble and perilous, who refused not to fight against God. For the chief Priests and Pharisees, fearing lest the people of the Jews should be persuaded by the Saviour's words, send out officers to take Him, thinking that Christ's being out of the way would remove their care as to Him. But what they suspected, this they that had been sent by them returned actually suffering, and what it was like that they would shudder at hearing, this they learn even against their will, and hear unexpectedly from those who speak contrary to their mind, Never spake man so.

But since they say these things as an excuse for not having brought the Lord, let's examine what they said and carefully consider the meaning of their words. For if we take delight in the teaching of the holy Scriptures, if we boast that we have been instructed in the Divine Laws, if we marvel at wisdom as some heavenly good, why do we impiously drive away One so wise and greatly wrong the One we ought to wrong least? We should rather show Him special love. Instead, we bring the dangers of the Law upon our own heads, thirsting to kill an Innocent and Righteous One without cause. We may suppose that the officers' words were filled with this kind of reasoning. But I think that by looking at "Never spake man so," one can say something even sharper. For they almost say this: You are not being reasonable in blaming us who could not now bring you the One you sought. For how could anyone compel, even against His will, a Man who possesses Divine Nature in regard to His Words? He did not speak as a man, nor were His Words those fitting for a man, but they unmistakably belong to the One Who is God by Nature. For let anyone say whether any of the holy Prophets can be found calling himself a brook, or who dared to say, "If any man thirst, let him come unto me and drink"? When did the mighty Moses himself say to us, "He that believeth on me, out of his belly shall flow rivers of water of life"? These are the things we heard Him say. Therefore, He is by Nature God, Who without danger exalts Himself in words above man. But to attempt to hunt down, as though by necessity and compulsion, the One Who is above the creature—how can one not say that this is most dangerous? Or how could He be taken by us against His will, Who is as far above us as God is above Man? The officers therefore put forth as clear proof that the Lord is by Nature God the words "Never spake man so." On all sides the God-opposer is struck down, and through the very means by which he thought to achieve his goal, he is unknowingly destroyed.

But since they say these things in excuse for not having brought the Lord, come let us expand what they said, every way considering the sense of what was spoken. For if we delight ourselves (say they) in the teaching of the holy Scriptures, if we boast that we have been instructed in the Divine Laws, if we marvel at wisdom as some unearthly good, why do we impiously drive away One so wise, and wrong in no small measure Him Whom least we ought, seeing that we rather owe Him special Love: yea we subject our own heads to the perils of the Law, thirsting to slay without cause an Innocent and Righteous One. With such a thought may we suppose that the officers' words were with reason replete. But I think that looking at Never spake man so. one may say somewhat keener. For they well-nigh say thus, Not reasonably do ye blame us who could not now bring you Him That was sought: for how could one compel even against His Will a Man Who in regard to His Words possesseth Divine Nature? for He spake not as man, nor were His Words those befitting man, but they belong unmistakeably to Him Who is God by Nature. For let any say, if any (they say) of the holy Prophets can be found to call himself a brook, or who dared say, If any man thirst, let him come unto me and drink? when did the mighty Moses himself say to us, He that believeth on me, out of his belly shall flow rivers of water of life: these things we heard Him say. He therefore is by Nature God Who without peril exalts Himself in words above man. But to attempt to hunt as though by necessity and compulsion Him Who is above the creature, how will one not say that it is most perilous? or how could He be taken by us against His Will, Who is as far above us as God above Man? The officers put forth therefore as an evident proof of the Lord being by Nature God, the words Never spake man so. On all sides is the God-opposer smitten, and through what he thought to attain his desire, through the very same is he unwitting slain.

It seems likely that the officers were strongly Jewish, always sticking close to the Pharisees and sharing their mindset, and constantly saturated with the words of their rulers, so they were persuaded to think the same way, since they were always with them. But when they came back, not bringing the Lord at all, but instead struck with astonishment beyond what they expected, and only now—too late—marveling at Him Whom they should not have hated from the beginning, and thinking that everyone else ought to be persuaded by them: they say with a kind of deep anguish, Have YOU also been deceived? And notice how this statement is filled with a kind of despair about any hope for the people. For as though the rest of the crowd had already been deceived—all those who were not very stable—they express their fear about the officers. For the remaining crowd (it says) of the common people who are not trained in the sacred Scriptures, nor strengthened by staying close to us, let it be granted (if it must be) that they are drawn to Him with thoughtless impulses and are easily caught up in agreeing with what He has said and done: but how has this error gotten to you too? How have you yourselves also been deceived? What drew you away from your loyalty to us, though you were hardened in the same unbelief as us? This is something like what the Pharisees' words seem to be telling us.

It seems likely that the officers were more strongly Jewish, and ever cleaving to the Pharisees and sharing their common mind, and ever soused with the words of their rulers, were persuaded to think the same with them, as being ever with them. But when they came, no ways bringing the Lord, but astonishment-stricken beyond their expectation, and late and only now marvelling at Him Whom they ought not to have hated at the beginning, and thinking that all the rest ought to be persuaded by them: they say with a kind of deep anguish, Have YE also been deceived? And understand how this saying is replete with a sort of despair of any hope as regards the people. For as though the rest of the multitude had already been deceived, so many as were not over-stable, they put forth their fear as to the officers. For the remaining multitude (says it) of the common people who are not versed in the sacred Scriptures, nor yet fortified by cleaving to us, let it be granted (if so be) to them to be joined to Him with inconsiderate impulses, and easily-caught to agree to what He hath said and done: but whence hath this error been admitted by you too? how have yourselves also been deceived? what was it drew you off from your love to us, albeit withered in equal unbelief with us? something like this does the Pharisees' word seem to tell us.

They fall back into their usual arrogance, accusing those who marveled at Jesus as a miracle-worker and as one bringing things befitting God of being uneducated, and they crown themselves alone as skilled in the law and knowledgeable in the holy Scriptures. Because they themselves do not agree with those who rightly marvel at these things, they believe they are full of virtue. And as though the Law commanded them to criticize things worthy of marvel and pass a twisted judgment on things that surpass wonder, they puff themselves up considerably, being deluded and so frivolous that they are easily cast into complete ignorance. And from the very source where they should instead acknowledge Jesus now present, they are caught harming themselves and adding weight to their yoke, as it is written, for claiming to be wise, they became fools. Although it would have been far better to confess that they did not know the Law, than thinking and saying that they knew it well, and then dishonoring Him who was proclaimed by it, only to fall into harsher judgment and be struck with inescapable woes. For he who knew his Lord's will, He says, and did not do it, will be beaten with many stripes, but he who did not know and did not do it will be beaten with few stripes. Therefore in confessing that they know the Law, they fully accuse themselves of their own unbelief, and they mock the crowd as uneducated and therefore captivated by our Savior's miracles, then unable to dissuade them through the statements of the Law, they arrogantly insult them, calling those who were ready to understand uninstructed. For this is always the habit of more ignorant teachers who, having nothing to say about what they are asked, repel the detailed questions of inquirers with anger. And they say that those who believe are cursed, while they themselves would more rightly be persuaded to say this of themselves. For it is more fitting for the unbeliever to be accursed, seeing that the Law clearly declares concerning the Prophet our Savior Christ, And it shall be that whoever will not listen to the words which that Prophet shall speak in My Name, that soul shall be destroyed from among his people.

They fall away to their wonted boastfulness, casting imputation of unlearning on those who marvelled at Jesus as a wonder-worker and as bringing in things God-befitting, and crown their own heads alone with skill in the law and knowledge of the holy Scriptures. And because themselves consent not to those who rightly marvel at these things, they believe that they are full of virtue. And as though the Law bade them find fault with things worthy of marvel, and cast a perverse judgment on things that surpass wonder, they plume themselves not a little, demented and of too great lightness easily cast into all uninstructedness. And whence they the rather ought to acknowledge Jesus now present, thence are they taken wronging themselves and weighting their collar, as it is written, for professing themselves to be wise, they became fools. Albeit it had been far better to confess that they knew not the Law, than thinking and saying that they knew it well, and then dishonouring Him That was proclaimed thereby, to fall into keener doom and be pierced with woes past escape. For he which knew, (He says) his Lord's will and did it not, shall be beaten with many stripes, but he that knew not and did not, shall be beaten with few stripes. Therefore in confessing that they know the Law, themselves full well accuse their own unbelief, and laugh at the multitude as unlearned and therefore caught by our Saviour's miracles, then unable to dissuade them through the declarations of the Law, they boastfully insult, calling them uninstructed who were ready to understand. For this is ever the wont of more ignorant teachers who having nought to say of what they are asked, repel by anger the minuteness of enquirers. And they say that they who believe are cursed, while themselves would more rightly be persuaded to say this of their own selves. For it better befits the unbeliever to be accursed, seeing that the Law declares clearly of the Prophet our Saviour Christ, And it shall be whosoever will not hearken unto the words which that Prophet shall speak in My Name, that soul shall be destroyed from among his people.

One of the rulers is Nicodemus, and he is counted among those who had authority, yet he is not completely unbelieving nor entirely competing with their foolishness. Instead, he is already troubled in conscience—not yet having his love for Christ completely free, but feeling some degree of shame from the convictions of his conscience. Everyone has learned that he came to Jesus by night and declared that he knew well that Jesus was a teacher sent from God, and that no one could perform such signs unless God was with him, since the blessed Evangelist clearly stated this at the beginning. Therefore, since he marvels at Jesus along with the crowds, he is somewhat stung at being called cursed along with them. For conscience is quick to persuade someone not to remain silent about things that contradict it. So, being upset about this, he returns an equal insult to them, though not yet openly. Instead, he directs his indignation against them in words that draw their strength from the Law, rather than in open confrontation. For the Law, he says, instructs judges on every matter before them: "You shall inquire diligently with exactness and clearness whether it is so." Yet you judged recklessly those who had not yet been called to trial, and before hearing anything from them, you brought such a hasty sentence against them. Therefore it is you, he says, who are more truly cursed, since you despise the Law. For it is written, "Cursed is everyone who does not continue in all things written in the book of the Law, to do them." Because he is indignant at the Pharisees for condemning the people merely for marveling at Jesus, it is clear that he agrees with those who do believe. For he is still suffering from a harmful shame and not yet mixing boldness with his zeal, so he allows the faith within him to remain hidden. Instead, wrapping it in pretense like a dark cloak, he still conceals that he is on Christ's side—yet he suffers from a serious sickness.¹²¹²

One of the rulers is Nicodemus, and he is numbered among those who had authority, yet not wholly unbelieving nor altogether vying with their folly, but already pricked, not indeed having his love to Christ yet free, yet to some degree feeling shame at the convictions of his conscience. For that he came to Him by night, and affirmed that he knew well that He was a teacher come from God and that no one could do such signs, except he had God with him, I think that all have learnt, the blessed Evangelist having clearly said it at the beginning. He therefore marvelling at Jesus along with the multitudes, is somewhat smitten at being styled along with them cursed. For consciousness is quick at persuading not to be quiet in things contrary to one. As therefore aggrieved hereat, he returns upon them equal insult, not yet openly, but putting forth against them his indignation in words which have their strength out of the Law, and not in unveiled openness. For whereas the Law (he says) tells judges on each question before them, And thou shalt enquire diligently with exactness and clearness, whether it be so; ye judged recklessly those who had not been yet called to trial, and before hearing ought of them, ye bring against them so hasty a sentence. It is YE therefore (he says) who are more truly cursed, despising the Law. For it is written, Cursed is every one that continueth not in all things which are written in the book of the Law to do them. For in that he is indignant at the Pharisees for condemning the people for only marvelling at Jesus, it is clear that he agrees with those who do believe. For being still sick of an harmful shame, and not yet mingling boldness with his zeal, he permits the faith that is in him to be not seen uncovered, but casting about it dissimulation like a darksome cloak, he as yet conceals that he is on Christ's side; yet is he sick with a grievous sickness.¹²¹²

We ought to believe fearlessly, taking pride rather than feeling ashamed, practicing transparent openness, and refusing dissimulation that befits a slave. For this reason the wise Paul declared that someone who correctly divides the word of truth ought to be an unashamed worker, and he himself also showed the virtue that shone forth in him when he said somewhere, "For I am not ashamed of the Gospel, for it is the power of God unto salvation to everyone that believes."

For we ought to believe fearlessly, glorying rather than ashamed, practising a transparent openness, and refusing slave-befitting dissimulation, for therefore did the wise Paul declare that he that rightly divideth the word of truth ought to be a workman unashamed, and himself too shewing the virtue that shone forth in himself somewhere says, For I am not ashamed of the Gospel, for it is the power of God unto salvation to every one that believeth.

Nicodemus' speech is therefore bold (for I will return again to what I was saying): for why did he alone speak and oppose the words of the Pharisees, even though their murderous conspiracy included many others? But it is clear to everyone that since he was counted among those who marveled at Christ, he is showing that they are themselves accursed who pronounce a curse on those they ought least to curse.

Keen therefore (for I will resume again what I was saying) is Nicodemus' speech: for why did himself alone speak and withstand the words of the Pharisees, albeit their bloody confederacy had many others in it? But it is clear to every one, that since he was numbered among those who marvelled at Christ) he is shewing that they are accursed in their turn who lay a curse upon those whom they least ought.

Being a Jew, the passage says, and native-born, why do you pretend to have no knowledge of the Galileans, and strangely share the ignorance of our affairs with those who are completely ignorant? And being deeply familiar with the most sacred Scriptures and well-versed in the requirements of the Law, how did you not know, it says, that it is impossible to expect a Prophet to come from the Galileans? This, then, is the point of the Pharisees' words. But we must notice this again: they reject the crowds as knowing nothing of what they should have had accurate knowledge of, and criticizing their extreme lack of learning, and despising them and arrogantly calling them uneducated, yet they themselves are caught suffering from something even worse and in no way different from their ignorance. For the crowds, upon witnessing the miracles done through Christ and gradually gathering faith in Him, at one time said, "When Christ comes, will He do more miracles than these which this man has done?" At another time, however, swayed away from such a correct opinion, they erred only because Nazareth was located in Galilee where the Divine Scripture proclaims that the Lord was raised, and they therefore said, "Does Christ come out of Galilee? Did not the Scripture say that Christ comes from the seed of David and out of Bethlehem, the village where David was?" But these Pharisees, loudly mocking the lack of education of the people and calling them cursed for it, were in no way superior to their ignorance. For notice that they too say, "Search and see that out of Galilee has not arisen a prophet."

Being a Jew (it says) and home-born, why dost thou feign to have no knowledge of the Galileans, and art strangely co-ignorant of our matters with those who are absolutely ignorant? and being most conversant with the most sacred Scriptures, and versed in tho appointments of the Law, whence knewest thou not (he says) that it is not possible to look for a Prophet out of the Galilaeans? This then is the aim of the Pharisees' words. But we must notice this again: they spurn the multitudes as knowing nought of the things they ought to have had accurate knowledge of, and finding fault with their extreme want of learning, and loathing them and haughtily styling them uninstructed, themselves are caught sick of yet worse, and no wise differing from their inexperience. For those on receiving the miracles done through Christ, and gathering little by little faith in Him, at one time said, Christ when He cometh, will He do more miracles than these which this man. hath done? at another time drawn off from so right an opinion, they missed only from Nazareth being situate in Galilee wherein the Divine Scripture proclaims that the Lord was brought up, and they therefore said, Doth Christ come out of Galilee? said not the Scripture that of the seed of David and out of Bethlehem the village where David was, Christ cometh? But these loudly laughing at the ill-instructedness of the people and calling them cursed therefore, were in no superiority to their ignorance. For see they too say, Search and see that out of Galilee hath not arisen a prophet.

But someone could reasonably challenge them by saying: You who are second to none in ignorance, you who are mistaken and stubborn, where is your proud boasting, any trace of wisdom in you? Where is the understanding that belongs to those learned in the Law? We should not doubt our Savior Christ, but believe without hesitation, since God the Father said of Him to holy Moses, "A Prophet will I raise them up from among their brethren like unto thee." "From among their brethren"—how can this not surely mean from the Jews and from Israel? You will not need outside accusers, since you will convict yourselves of lacking understanding. When our Savior Christ teaches and openly says, "I have come down from heaven not to do Mine own will but the will of Him That sent Me," you were thinking bitter thoughts and were filled with considerable anger, saying again, "Is not this Jesus the son of Joseph, whose father and mother we know? How does He now say, I have come down from heaven?" Since you confessed in plain words that you knew His father and mother exactly, you surely knew that He was from the root of Israel. How then did you say that He was a Galilean who was born of Jews? How could He be a foreigner when He was from Israel? Surely being raised in Galilee and spending some time there does not remove someone from Israel from his race, since nothing would prevent someone descended from Galileans from being a Jew by race if he should come into the land of the Jews. Therefore it is pointless for the Pharisees, wise in their own estimation, to say of Christ our Savior that "out of Galilee hath not arisen a Prophet." They should instead have investigated how He who had Jewish parents came to be a Galilean, and thus eventually consider His upbringing at Nazareth, rather than on this account stray from believing.

But one may with reason moved against them say, O ye who yield to none the palm in ill-instructedness, ye who have missed and are hard, where is the boast of your pride, a footprint of wisdom in you? where the understanding that belongs to those learned in the Law? for we ought not to doubt of our Saviour Christ, but to believe, nothing hesitating, God the Father saying of Him to holy Moses, A Prophet will I raise them up from among their brethren like unto thee. From among their brethren, how must it not surely mean of the Jews and of Israel? Verily ye shall not need accusers from without, yourselves of yourselves shall be convicted of being without understanding. For whereas our Saviour Christ teacheth and openly saith, I have come down from heaven not to do Mine own will but the will of Him That sent Me, ye were then thinking bitter things, and full besides of no slight wrath, ye said again, Is not this Jesus the son of Joseph, whose father and mother WE know? how saith He now, I have come down from heaven? Since then thou confessedst in plain words that thou knewest exactly His father and mother, thou knewest surely that He is of the root of Israel: how then saidst thou that He was a Galilaean Who was born of Jews? how an alien Who was of Israel? for not surely the having been brought up in Galilee, and having spent some time there, removes him that is of Israel from his race, since nought would hinder him that is sprung of Galilaeans from being a Jew by race if he should come into the land of the Jews. Vain therefore is it for the Pharisees wise in their own conceits to say of Christ our Saviour, that out of Galilee hath not arisen a Prophet. For they should rather have enquired how it was that He Who was of Jewish parents came to be a Galilaean, and so at length to consider His bringing up at Nazareth, and not on this account stray away from believing.

But we must observe again that they were completely unable to find fault with His miracles, even though they were sharpened to the utmost hostility. Instead, they opposed Him merely because of His country, since He was (according to their assumption) from Galilee. If their suspicion arising from this had been removed, their faith would no longer have been in doubt, if they had been wise.¹³¹³

But we must observe again that no wise able to find fault with His miracles, albeit whetted to the uttermost hostility, they gainsay from merely His country, since He was (according to their surmise) from Galilee. Their suspicion thence being therefore loosed, not doubtful at length would have been their faith, if they had been wise.¹³¹³

As we said that Jesus made His discourse in line with what was written about the feast—when on its last day He stood crying out, "If anyone thirsts, let him come to Me and drink," because the prophecy of Moses had mentioned the brook—so now too He makes His explanation most timely and fitting to the situation. For since He saw that the teachers shared in the same foolishness as the crowds, and that those who mocked were sick with the same disease as those they mocked, all of them drenched (so to speak) in one night of ignorance and trying to grasp His Mystery yet finding nothing at all, He reveals the reason for the lack of understanding in them, crying out, "I am the Light of the world." You (He says), searching through all the holy Scripture and thinking to examine the things spoken of Me through the Prophets, are far off the path of Life. And no wonder: for He who reveals mysteries and illuminates the whole world, and shines like a sun into the hearts of those who receive Him, is not in you. And it is necessary that whoever does not have the Divine and spiritual Light within him surely walks in darkness and stumbles into many errors because of it.

As we said that Jesus had made His Discourse in accordance with what was written of the feast, when at its last day He was standing crying, If any man thirst, let him come unto Me and drink, because the oracle of Moses had made mention of the brook: so now too does He make His explanation most seasonable, and due to the nature of things. For since He saw that the teachers were partners in folly with the multitudes and that the laughers were sick of the like with them they laughed at, drenched (so to speak) all of them in one night of unlearning and seeking to get hold of His Mystery yet finding nought at all, He brings forward the reason of tho want of understanding that is in them, crying, I am the Light of the world. Ye (He says) going through the whole holy Scripture and thinking to test the things spoken of Me through the Prophets, are far astray of the way of Life. And no marvel: for He is not in you Who revealeth mysteries and illumineth the whole world, and like a sun shineth into the hearts of them that receive Him. And needs must he who has not within him the Divine and spiritual Light surely walk in darkness and stumble on many absurdities therefrom.

That the Only-Begotten is by physis Light, as beaming forth from God the Father who is by physis Light, we have shown at great length in the first book, on the words, He was the Very Light.

But that the Only-Begotten is by Nature Light, as beaming forth from God the Father Who is by Nature Light, we have shewn at great length in the first book, on the words, He was the Very Light.

But we must note again that He says He is the Light not specially or solely of those in Israel, but of the entire world. And in this He speaks a most true thing: for He is saying that He is the One who poured into all nature the light of understanding, and like some deposited seed sowed the understanding fitting for humanity in everyone who is called into being, according to what is said of Him, He was the Very Light Which lighteth every man that cometh into the world. But I think there is something profound deeply buried in these words. For if what He had said were not filled with something of this kind, He would have simply said, I am the Light. But since He has added, Of the world, I think that now too He wants something of this sort to be hinted at. God was known in Judea alone, in Israel alone was His Name great; and deep darkness filled all the rest of the earth, with not one of those who were in the world possessing the Divine and heavenly Light, except Israel alone.

But we must note again that He says that He is the Light not specially or solely of them of Israel, but of all the world. And herein He tells a thing most true: for He says that He it is Who infused into all the nature the light of understanding, and like some deposit of seed sowed the understanding befitting man in every one who is called into being, according to what is said of Him, He was the Very Light Which lighteth every man that cometh into the world. But I think, that there is something keen deep buried in the words. For if what He had said were not replete with something of this kind, He would have merely said, I am the Light. But since He hath added, Of the world, I think that now too He wills something of this sort to be hinted. God was known in Judaea alone, in Israel alone was His Name great; and all the rest of the earth a deep darkness filled, not one of those that were in the world possessing the Divine and heavenly Light, save only Israel.

But just as in earlier times all the nations of this world were together excluded from the knowledge of God and occupied what amounted to their own separate position, while the Lord's portion was His people, Israel the cord of His inheritance—so again when the spiritual sun was transferred to the whole world, and the light taken away from those of Israel and moved to the Gentiles, Israel was found to be outside of everything. For while they waited for light, darkness came to them, as it is written, expecting brightness, they walked in gloom. Not without reason then does the Savior say when speaking with the Pharisees, "I am the Light of the world," for He gives clear warning that He will remove Himself from Israel and will transfer the grace to the whole world, and will at last spread forth the ray of divine knowledge upon others.

But as then while all the nations in this world were together banished from the knowledge of God, and lay as it were in some rank of their own, the Lord's portion was His people, Israel the cord of His inheritance: so again when the spiritual sun was transferred unto the whole world, and the light taken away from them of Israel and removed unto the Gentiles, Israel was found to be external to all: for while they waited for light darkness came to them, as it is written, awaiting brightness, they walked in gloom. Not in vain then saith the Saviour when communing with the Pharisees, I am the Light of the world, for He threatens well that He will remove from Israel and will transfer the grace unto the whole world, and will spread forth the ray of Divine knowledge at last upon others.

But we must observe that although His hearers saw Him as a man with flesh, He does not say, "In Me is the Light," but "I am the Light," so that no one would divide Christ after the Economy of the Incarnation into two sons. For there is One Lord Jesus Christ, as Paul says, both before the flesh and with the flesh, and One and Alone in truth is the Son, the Word of God the Father, even when He was made man, not counted separately from the Temple that was taken from a woman. For the Body is His own, and to completely separate Him after the Incarnation with regard to Sonship is not free from blasphemy. But we must understand that though we say the Word of God was made flesh, we do not mean that He was clothed in flesh alone, but by the word "flesh" we signify the whole man.

But we must observe that although by His hearers He was seen as Man and with flesh, He does not say, In Me is the Light, but, I am the Light, that none divide Christ after the Economy of the Incarnation into a pair of sons: for One Lord Jesus Christ, as Paul saith, both before Flesh and with Flesh, and One and Alone in Verity Son is the Word of God the Father, even when He was made Man, not counted apart from the Temple that was taken of a woman: for His Own is the Body, and to wholly sever after the Incarnation, as regards Sonship, is not free from blasphemy. But we must know that though we say that the Word of God was made Flesh, we do not say that He was clad in flesh alone, but in the word flesh we signify the whole man.

He who follows Me will not walk in darkness, but will have the light of life.

He that followeth Me shall not walk in darkness, but shall have the light of life.

He is once more urging them from every angle to pursue what is beneficial, and to desire to be led by His directives rather than choosing to follow their own ignorance and rob themselves of eternal life. He shows how great the benefit will be for those who obey Him, since He is by physis Good and wills all people to be saved and to come to the knowledge of the truth. But since He knew as God that they would object, He shapes His speech according to an earlier pattern of events and from what had happened to their ancestors He declares plainly that the desire to follow Him will be greatly to their benefit. It was written about the Israelites that in the daytime He led them with a cloud and all night with a light of fire. For when they were crossing the vast desert, hurrying toward the Land of promise, a cloud hung over them like a roof during the day, driving off the sun's heat by Divine plan; at night a pillar of fire contending with the darkness and marking out for the travelers their unerring road led them. For just as those who at that time followed the guiding and leading fire escaped going astray and were carried straight forward along their right and holy path, caring nothing about night or darkness, so he who follows Me—that is, who walks in the path of My teachings—shall certainly not be in the dark, but shall gain the light of life, that is, the revelation of My mysteries able to lead him by the hand to eternal life. The Lord, being a skillful workman in His speech, does not provoke the Pharisees, who rage considerably, by telling them more openly that they will both remain in the dark and will die in their unbelief. Instead He tells them this in another way, transferring the force of His speech to the better outcome. For by promising here that he who has chosen to follow Him shall have the light of life, He shows covertly that by refusing to follow they shall lack that light which is able to restore them to life. For is it not clear to everyone and to be accepted without hesitation that those who flee what brings joy must necessarily experience the opposite? True then was the word of our Savior and certain was what He contrived through His skill.

He is again persuading them on all sides to aim at hunting after what is profitable, and to desire rather to be led by His appointments, than to choose to follow their own unlearning and bereave themselves of everlasting life. He shews how great shall be the profit to those who are obedient to Him, seeing He is by Nature Good and willeth all men to be saved and to come unto the knowledge of the truth. But since He knew as God that they would gainsay, He fashions His speech after an elder image of things and from what had befallen their ancestors He declares plainly that the desire to follow Him will be to their great profit. It was written then of them of Israel, that in the daytime also He led them with a cloud and all the night with a light of fire. For when they were crossing the wide desert, hasting unto the Land of promise, a cloud was suspended over them like a roof in the day driving off the sun's flame, by Divine Counsel that is: by night a pillar of fire contending with the darkness and marking out to the travellers their un-erring road did lead them. For just as they who at that time followed the guiding and conducting fire, escaped straying, and were borne straight forward along their right and holy ground, recking nought of night or darkness: so he that followeth Me, i. e., who goeth in the track of My teachings, shall in no wise be in the dark, but shall gain the light of life, that is, the revelation of My mysteries able to lead him by the hand unto everlasting life. The Lord being a skillful workman in His speech, in no wise provokes the Pharisees, who rage and rave not a little, by telling them more openly that they shall both abide in the dark and shall die in their unbelief: but in other guise does He tell them this, transferring unto the better the force of His speech. For whereby He here promises that he who has chosen to follow Him shall have the light of life, by this same does He shew covertly, that by refusing to follow they shall have dearth of that light which availeth to recover them unto life. For is it not clear to all and unhesitatingly to be received, that to those who flee what cheers, the reverse: must needs befall? True then was the word of our Saviour and undoubted that which was contrived through His skill.

Dull and slow is the Pharisee, extremely hard to lead to the point of seeing the Godhead of the Lord. He makes the same mistake again because of the flesh and imagines nothing beyond what he sees. For though he sees that Christ uses words that go beyond what is human and hears statements that are completely fitting for God, he still thinks of Him as merely a man. He does not look at the excellence of the Godhead or open the eye of his understanding to see Emmanuel. Who else could say "I am the light of the world" except the One who is God by physis? Which of the holy prophets dared to say such a thing? What angel ever spoke such words? Let them search through all the God-inspired Scripture and examine the sacred and divine Word, and show us this. But they pay no attention to what logically follows from this, and think they should contradict Him. They rush eagerly toward the only thing they know well: making accusations out of their love of fault-finding. They reject Him as not being the Light of the world, attacking what He has said and claiming that His testimony is not true. For they are skilled at doing evil, but they have no knowledge of doing good, and they think they can overturn His testimony through trickery, attempting to discredit it by appealing merely to our ordinary human standards, not by the commands of the Law.

Dull and slow is the Pharisee, and most hardly led unto the power of seeing the Godhead of the Lord: he errs again by reason of the flesh, and imagines nought beyond what he sees. For while seeing that He uses utterances beyond man and hearing words most God-befitting, he yet conceives of bare man, not looking to the illustriousness of the Godhead nor opening the eye of his understanding to look at Emmanuel. For to whom will it belong to say, I am the light of the world, save to One and Alone God That is by Nature? who of the holy Prophets dared to say such a word? what angel ever burst forth such a word? let them traverse the whole God-inspired Scripture and search into the sacred and Divine Word, and shew us this. But they making no account of what necessarily follows, deem that they ought to contradict, and advance hotly to what alone they know accurately, accusal out of love of fault-finding, For they depreciate Him as not being the Light of the world, accusing the things spoken by Him, affirming that not true is His record. For they are wise to do evil, but to do good they have no knowledge, and suppose that they can overturn and that by chicanery His record, attempting to invalidate it from just merely our own customary ways, not by the commands of the Law.

Where does the Law say (let them tell us) that a person's testimony about himself is invalid? Of course it may be tiresome and sometimes unbearable when someone witnesses to his own excellence, and indeed the very wise author of Proverbs says, "Let your neighbor praise you and not your own mouth, a stranger and not your own lips." Yet what anyone says about himself is not entirely false. Let any of the Pharisees step forward and tell us what we should do when the blessed Samuel testifies to the most excellent things about himself. For he is found somewhere making his defense to the Israelites and saying, "The Lord is witness against you and His anointed is witness this day that you have not found anything in my hands." But if the Law forbids anyone to witness about himself, how (tell me) did Samuel disregard it, even though the Divine Scripture says of him, "Holy were Moses and Aaron among His priests, and Samuel among those who call upon His name; they called upon the Lord and He answered them; in the pillar of cloud He spoke to them; they kept His testimonies and the ordinances that He gave them"? Do you see how he was joined with Moses as having virtue equal to his, and is testified to by the Spirit as an accurate keeper of the Law? How then did he transgress the Law by witnessing to himself, one might ask? But he did not transgress it, for he is testified to as keeping it, and he has witnessed to himself. The Law therefore forbids no one to witness about himself. And moreover, what shall we say when we see the blessed David saying, "O Lord my God, if I did this, if I repaid those who repaid me evil?" And furthermore the blessed Jeremiah says, "O Lord God of hosts, I sat not in the assembly of the mockers, but was circumspect because of Your Hand," and the most wise Paul again, though taught according to the perfect manner of the law of the fathers, as he himself also testified, openly cries out, "For I am conscious of nothing against myself."¹⁴¹⁴

For where does the Law (let them tell us) say that a man's testimony of himself is invalid? For wearisome I suppose and unendurable at times is a person's witnessing excellences to himself: and verily the most wise compiler of Proverbs saith, Let thy neighbour praise thee and not thine own mouth, a stranger and not thine own lips. Yet not altogether false is that which is said by any of himself. For let any of the Pharisees come forward, and let him tell us what we shall do when the blessed Samuel testifies most excellent things to his own self. For he is somewhere found to be making his defence to those of Israel and saying, The Lord is witness against you and His anointed is witness this day that ye have not found ought in my hands. But if the Law forbad any one to witness to himself, how (tell me) came Samuel to set it at nought, albeit the Divine Scripture saith of him, Holy was Moses and Aaron among His priests, and Samuel among them that call upon His name, they called upon the Lord and He answered them, in the pillar of the cloud did He speak unto them, they kept His testimonies and the ordinances that He gave them. Seest thou how he was conjoined with Moses as having virtue commensurate with him, and is witnessed to by the Spirit as an accurate keeper of the Law? How then did he trangress the Law by witnessing to himself, will one say? But he did not trangress it; for he is witnessed to as keeping it, and he hath witnessed to himself. The Law then forbids to none to witness to himself. And moreover what shall we say, when we see the blessed David saying, O Lord my God, if I did this, if I recompensed those that recompensed me evil? yea moreover the blessed Jeremy saith, O Lord God of hosts, I sat not in the assembly of the mockers, but was circumspect because of Thy Hand: and the most wise Paul again, though taught according to the perfect manner of the law of the fathers, as himself too testified, openly cries out, For I am conscious of nought of myself.¹⁴¹⁴

Let the Pharisee therefore say again of each of these people, "You bear record of yourself, your record is not true," even though for those who do not refuse to criticize the very Lord of all, behaving very badly toward others naturally follows. But we say this, returning to what we were saying before, that the Pharisees' objection is not a necessary one drawn from the requirements of the Law, but is made only from what is commonly accepted practice, and from a habit that does not seem fitting for good people. And their objection supposedly from the Law is really just slander, intended to mislead those who are already marveling at Him and are convinced that they ought to believe. For they insult Him as not being truthful, and by undermining the credibility of what He just said, these wretched people bring the destruction of blasphemy down upon their own heads.

Let the Pharisee therefore say again of each of these, Thou bearest record of thyself, thy record is not true, even though to those who refuse not to chide the very Lord of all, the behaving most ill to the rest is a matter of course. But this we say, resuming again what we were saying, that the contradiction of the Pharisees is no necessary one taken out of the ordinances of the Law, but made only out of what prevails in common custom, and from the habit not seeming to be one befitting good people. And their contradiction out of the Law is rather railing, to steal away those who are already marvelling at Him and are persuaded that they ought to believe. For they revile Him as not true, and damaging the credit of what He just now said, the wretched ones draw forth the destruction of blasphemy upon their own heads.

When Christ said that He is what He is by nature and truly (for He openly declared, I am the Light of the world), the crowd of Pharisees, ignoring the danger, thought that He spoke falsely. In their extreme foolishness they did not understand that when people set forth their own nature and tell what is essentially inherent in them, we should not, if we think rightly, suppose that they do so out of boasting, nor should we say that they are trying to gain empty praise, but rather that they declare what they really are. For example, we would say that when an angel, pointing out his own nature, says "I am an angel," or when a man, showing what he is, says "I am a man," or even if someone could give the sun a voice and it, teaching the property of its nature, should say "I, hastening around the circuit of the heaven, send forth bright light to those on the earth"—no one would reasonably suppose that it was claiming things that were not its own, but rather what it really was by nature. In the same way, I think, as to our Savior Christ also, even though He says that He is the Light, He will be speaking the truth, and will be found boasting no less than they in things that belong to Him.

On Christ saying that He is what He is by Nature and truly (for He openly declared, I am the Light of the world) the multitude of the Pharisees unrecking of danger deemed that He spake falsely. For in their exceeding folly they knew not that when some set forth their own nature and tell what is essentially inherent in them, we shall not, if we think aright, suppose that they do so out of boasting, nor shall we say that they are bent on hunting vain-glory, but rather that they declare what they really are. As for example we say that when an angel pointing out his own nature says, I am an angel; when a man shewing what he is says, I am a man: yea, if one should clothe with voice the sun, and it teaching the property of its nature should say, I hasting around the circuit of the heaven, let forth bright light to those on the earth:—-one would not reasonably suppose, that it were witnessing to itself things not its, but what it really was by nature. In the same way (I deem) as to our Saviour Christ too, even though He says that He is the Light, He will say the truth, and will be found boasting not less than they in things external to Him.

The majority, therefore, living in ignorance and not understanding Emmanuel, assume that He is vain-glorious and attack Him as if He were one of us. They have not hesitated to say, "Your testimony is not true," to Him Who cannot lie, for guile was not found in His mouth, as it is written. But He needed to guide those who had gone astray, having fallen far from the truth and departed from right reasoning, and with complete patience to tell them that they had missed what was fitting, by unholy ascribing even a love of lying to Him Who is from above and begotten of God the Father. For My testimony is true (He says), even though I bear witness of Myself. For in human beings we sometimes see the desire arising from self-love to testify to excellent things about themselves, even though they do not possess them (for their nature is prone to evil); but to Me (He says) does not belong the capacity to be sick with the same illnesses as those on earth. For I know where I am from: Light of Light and Very God of Very God the Father, having the physis that is beyond the reach of infirmity. For even though (He says) I became Man because of My love for mankind, yet on this account I shall not be deemed stripped of God-befitting dignity, but I remain what I am by physis, God. A clear proof of this is My knowing where I am going: for I shall ascend to the heavens to the Father of Whom I am. This, I suppose, one would say belongs not to a man such as we are, but to Him Who is by physis God even though He became Man. Therefore the words "I know where I am from" indicate that the Son is by physis of the Father, and "where I am going" is a demonstration of God-befitting authority (for He will ascend as God, above the heavens, as Paul says); yet it contains some fitting threat, even if not altogether clear, against the impiety of the Jews. For He evidently says here that He shall very soon depart completely from their race; and leaving them in lack of the Divine Light, He will prepare them for being in ignorance and deep darkness, as He shows them elsewhere more clearly: for He says, "While you have the Light, walk in the light lest darkness come upon you."

The many therefore living in ill-instructedness, not understanding Emmanuel, suppose that He is vain-glorious and attack Him as though one of us, and have not shuddered to say, Thy record is not true, to Him Who cannot lie, for guile was not found in His Mouth, as it is written. But it behoved Him to lead by the hand them who were astray, having fallen away exceedingly from the truth, and gone away from right reasoning, and in all forbearance to tell them that they had missed of what was becoming, unholily ascribing the love of even lying to Him Who is from above and begotten of God the Father. For true (He says) is My record, even though I hear record of Myself. For in men is sometimes seen the desire from self-love of witnessing things most excellent to themselves, even though they have them not (for prone to ill is their nature); but to Me (He says) belongs not the power of being sick of the same ills as those on the earth. For I know whence I am, Light of Light and Very God of Very God the Father, having the Nature that is beyond the reach of infirmity. For even though (He says) I became Man because of My Love for men, yet not on this account shall I be deemed bereft of God-befitting Dignity, but I remain what I am by Nature, God. A clear proof of this, is My knowing whither I go: for I shall ascend unto the heavens to the Father of Whom I am. This I suppose one would say pertained not to a man as we are, but to Him Who is by Nature God even though He became Man. Hence the words I know whence I am, indicates that the Son is by Nature of the Father, and the whither I go, a demonstration of God-befitting Authority (for He will ascend as God, above the heavens, as Paul saith); yet hath it some fit threat, even if not altogether clear, against the impiety of the Jews. For that He shall full soon depart altogether from their race, does He here evidently say; and leaving them in dearth of the Divine Light, will prepare them for being in ignorance and deep darkness, as He shews them elsewhere more clearly: for He says, While ye have the Light, walk in the light lest darkness come upon you.

We shall again find the Lord of all using gentleness most worthy of love, for He does not repay those who blaspheme Him with equal anger, even though He knows they ought to receive bitter punishment. Instead, He imitates the gentler physicians, and in this too He will rightly be marveled at, I believe. For such physicians often ignore the insults of the sick, but bear with them most patiently and make their skill helpful to them, curing what causes them pain. And though they are criticized at times, they explain what is good for health and persuade them to be diligent in what benefits them, and they make known the cause of their sickness. And the Lord Jesus Christ both bears with those who blaspheme Him and does good to those who revile Him. He binds up the wounds of those who insult Him, and He even clearly points out to them the causes of their unbelief in Him, from which their sickness came upon them. For YE, He says, judge after the flesh—that is, you are mistaken, and with good reason, since you look only to this flesh, although you ought much rather to pay attention to the magnificence of the deeds. Because you believe that I am such a person as yourselves because I am clothed in your flesh, you have been greatly deceived, and not contemplating the deep mystery of the Economy with Flesh, you have put forth a most ill-advised judgment against Me, saying that the Truth lies. But I shall postpone judging you until another time, for God sent not His Son into the world to judge the world, but that the world might be saved.

We shall again find the Lord of all using gentleness most worthy of love; for not with equal wrath does He repay those who blaspheme Him, albeit knowing that they ought to participate in bitter punishment: but imitating the more gentle of physicians, He will (I deem) in this too be rightly marvelled at. For they often make no account of the slights of the sick, but forbearing most patiently make their skill helpful to them, curing what gives them pain, and railed at at times, they explaining what is for the good of health persuade them to be diligent in what is for their good and make known the cause of their sickness. And the Lord Jesus Christ both bears with those who blaspheme Him and reviled He does them good, He binds up the wounds of them who insult Him: yea and most clearly counts up to them the causes of their unbelief in Him, whence their sickness befell them. For YE (He says) judge after the flesh, i. e., ye err, and with great reason, since ye look to this flesh alone, albeit ye ought far rather to give heed to the magnificence of the deeds: believing that I am such an one as you because I am clothed in your flesh, ye have been greatly deceived, and not contemplating the deep mystery of the Economy with Flesh, ye put forth a most ill-advised judgment against Me, saying that the Truth lies. But I shall put off judging you until another time, for God sent not His Son into the world to judge the world, but that the world might be saved.

I think then that the question before us has been solved quite well, but we can also work through other thoughts to make the meaning as clear as we are able. "You judge after the flesh," He says, "I judge no man." Though you have absolutely nothing to find fault with and cannot reasonably blame My miraculous works, you diminish them only because of the flesh, and because I appear as a man like you, you impiously count Me as nothing. But I do not condemn you for this, He says. I will not consider you worthless simply because you are human by nature, nor will you give account to the Judge for this reason. I do not find fault with the nature, I do not condemn My own creation, I do not say that there is any sin in man simply from being human. Yet you consider Me worthless because of the flesh, and for this reason you condemned Me. But I have not thought of you this way. Instead, knowing that man is a great and honorable thing even though he is made from earth, though I am truly God and in the Form of the Father who begot Me, I humbled Myself by taking the form of a servant and was made man. This alone is the reason I am now condemned by you, though I Myself condemn no one for this. And if I do judge, My judgment is just and true because I am not alone, but I and the Father who sent Me.

I think then that the question before us has been solved not amiss: but one may going through other thoughts also make the sense clear as far as we are able. YE (He says) judge after the flesh, I judge no man. Having nought at all (He says) to find fault with and not able to reasonably blame My Wonder-workings, ye depreciate them only on account of the flesh, and because I am seen a Man as you, ye impiously class Me as nothing. But I (He says) do not for this condemn you; for not because ye are men by nature, shall I therefore esteem you as nothing nor for this shall ye render account to the Judge. I find not fault with the nature, I condemn not Mine Own creation, I say not that there is any transgression in man from his being man. Yet ye by reason of the flesh esteem Me as nought, and for this did ye condemn Me: but I have not so reckoned of you, but knowing that a great and honourable thing is man even though he be made of earth, albeit Very God and in the Form of the Father Who begat Me, I humbled Myself taking servant's form and made Man: in respect of which alone am I now condemned by you, albeit Myself condemning no man for this. And if I judge My judgment is just and true because I am not alone but I and the Father that sent Me.

"Will someone," perhaps one of those who think contrary to the doctrines of the Church might say, "does the Son know how to judge correctly only because the Father is with Him when He does so? If this is the case (and it truly is), what then prevents us from saying that the Son is in a way directed toward righteousness through the Will of the Father, not possessing this in perfection, nor able by Himself to act irreproachably?"

"Doth then," will haply one say of those who think contrary to the doctrines of the Church, "the Son know how to judge aright, only for this reason, that the Father is with Him when He does so? This being so (and that in truth) what yet hinders from saying that the Son is in a way directed unto uprightness through the Will of the Father, not possessing this in perfectness, nor able of Himself to act irreproachably?"

How then should we respond to their words? Your idea is impious, sirs, and most suited only to Jewish folly, for the Son does not speak this way as though He does not possess the power of judging rightly by Himself. The Psalmist will testify to Him, saying in the Spirit, "God is a Righteous Judge." And that no one other than He is Judge, He Himself will be our witness, saying in the Gospels, "For neither does the Father judge any man, but has given all judgment to the Son." Has then God the Father given the judgment to one who does not know how to judge rightly? But anyone, I suppose, would attribute to the utmost folly such a thought about the Righteousness of the Father, that is, the Son. For the Father knows His own Offspring and gave Him judgment, and by giving it, clearly testifies to His power to judge rightly. It is therefore most clear that He does not say the Father judges together with Him because He is unable to judge justly, but the words are filled with thoughts related to and following from those above.

What then shall WE too respond to their words? Impious, sirs, is your idea and most befitting Jewish folly alone, for not as though not possessing the power of judging rightly of Himself, does the Son so speak; for the Psalmist will testify to Him saying in the Spirit, God is a Righteous Judge. And that none other save He is Judge, Himself will be our witness, saying in the Gospels, For neither doth the Father judge any man, but hath given all judgment unto the Son. Hath then God the Father given the judgment to one who knoweth not to judge rightly? But any one (I suppose) would attribute to the uttermost folly so to deem of the Righteousness of the Father, i. e. the Son. For the Father knoweth His own Offspring and gave Him judgment, and by giving it, clearly testifies His Power to judge aright. It is therefore most manifest, that not as being impotent to judge justly does He say that the Father co-judges with Him, but the words are replete with some thoughts akin to those above and in sequence.

What He wishes to make known, we will clearly explain. "You," He says, "leaders and teachers of the Jews, made an evil and utterly unjust judgment against Me. Because of the flesh alone, you think you should consider Me nothing, even though I am by physis God. But when I begin to judge you, I will not make such a judgment against you. I will not condemn you simply because you are by nature human. Rather, having the Father in all things as Co-willer and Co-judge, I condemn you justly. And why? You did not receive Him who comes from Heaven. You have not stopped insulting Him who was sent to you from the Father. You looked down on Me who came for the salvation of all, merely because of the flesh, rejecting the Law which was always dear to you. For where, tell me, does Moses command you to condemn anyone simply because he was human by nature? You therefore judge and reckon unjustly, for you do not have the Law as your Co-willer in this, but by yourselves you are bold to commit every daring deed, lacking the inspiration of the Divine will. But I am not like this, for having in Myself the Father as My Assessor and Co-approver in all things that concern you, I judge most justly in giving up your whole country to desolation and burying it in the misfortunes of war—yes, in expelling from the very kingdom of Heaven those who have so raged against Him who wishes to save them and who for this reason came in human form."

What then He wishes to make known, we will clearly say. YE (He says) O leaders and teachers of the Jews, made an evil and most unjust judgment against Me: for by reason of only the flesh, ye deem ye ought to esteem Me as nothing, although I am by Nature God. But I when I begin to judge of you, shall not put forth such a judgment against you, for not because ye are men by nature, shall I therefore deem it fit to condemn you: but having the Father in all things Co-willer and Co-judge, I condemn you justly. And why? Ye did not receive Him Who cometh from Heaven, ye have not ceased to insult Him That was sent to you from the Father, ye depreciated Me Who came for the salvation of all, for merely the flesh's sake, spurning far the Law which was ever dear to you. For where (tell me) doth Moses bid you condemn any because he was a man by nature? YE therefore judge and reckon unjustly: for ye have not the Law as your Co-willer herein, but by yourselves are bold to every daring deed, having not the inspiration of the Divine will: but I not so, for having in Myself the Father as My Assessor and Co-approver in all things that concern you, I judge most justly in giving up to desolation your whole country, and burying it in the misfortunes of war, yea in expelling from the very kingdom of Heaven those who have so raged against Him who willeth to save them, and who for this cause came in man's form.

And in your Law it is written that the testimony of two men is true: I am one who bears witness of Myself, and the Father who sent Me also bears witness of Me.

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 too That sent Me beareth witness of Me.

Having said that God the Father will jointly judge and jointly condemn those who blaspheme against Him, He directs the pair of Persons toward something else that is beneficial. For I, He says, will not refuse to tell you what I am by nature. I am the Light of the world. And I would not seem to anyone to be boastful, for I glory not in external achievements but in those that belong to Me essentially. But if in saying this I seem to you unable to receive your approval as truth because I am alone and have testified to Myself, I will bring God the Father as co-worker and co-witness to My attributes. For He works together with Me, He says, as you see, and cooperates. For as far as human nature is concerned, I could do nothing at all if I did not possess being God by nature. As far as My being from the Father and having the Father in Myself, I confess that I can accomplish all things and am witnessed to by the nature of Him who begot Me. For having Him in Myself through sameness of nature, I come to the accomplishing of all things without hindrance. For our Lord Jesus Christ has the all-creative power of the divine nature as God, even though He became Man, and He is witnessed to by the Father, having Him as co-worker in all things, just as He Himself said: Of Myself I do nothing, but the Father who dwells in Me does the works Himself. But we believe that the Father works together with the Son, not by introducing some additional power of His own for accomplishing what is done, as if the Son lacked power—for if we thought this way, we would have to admit that both the Father's power and the Son's power are certainly imperfect, if any miracle requires Both of Them, as though One were not sufficient for the task. Rather, understanding and interpreting these words in a more reverent way, we should say that since there is one Godhead in Father and Son, and the undifferentiated authority and power of the same nature, the works of the Son are surely those of God the Father, and the works of God the Father are the works of the Son.

Having said that God the Father will co-judge and co-condemn those who blaspheme against Him, He taketh the pair of Persons unto something else that is profitable. For I (He says) will not refuse to tell you what I am by Nature. For I am the Light of the world. And I would not seem to any to be fond of boasting: for not in external endowments but in those that accrue to Me Essentially do I glory. But if in saying this, I seem to you not competent to receive from you approval for truth, because I am alone and have witnessed to Myself, I will take to Me God the Father co-working and co-witnessing to My Endowments. For He co-works with Me (He says) as ye see, and co-operates. For as far as regards human nature, I should not do any thing at all, if I possessed not the being God by Nature: as far as regards My being of the Father, and having in Myself the Father, I confess that I can accomplish all things, and am witnessed to by the Nature of Him who begat Me: for as having Him in Myself by means of Sameness of Nature, I come to the achieving of all things unhindered. For our Lord Jesus Christ hath of the Divine Nature all-creative Power as God even though He became Man, and He is witnessed to by the Father, having Him Co-worker in all things according as is said by Him, Of Myself I do nothing, but the Father that dwelleth in Me, Himself doeth the works. But we deem that the Father co-works with the Son, not as introducing some other power of His own for the achievement of the things done, to one who was wanting in power (for if we thus conceive, we shall concede that both the Power of the Father and that of the Son are surely imperfect, if ought of miracle be wrought by Them Both, as though One were not sufficient for the need) but conceiving of, and taking the words in more pious wise, we shall say that since there is in Father and Son One Godhead, and the un-differing Authority and Power of the Same Nature, the works of the Son will surely be those of God the Father, those again of God the Father, the works of the Son.

But He says, "I do nothing of Myself," not as though He were a servant or subordinate worker, or in the position of a learner waiting to be commanded by the Father or instructed in order to accomplish wonders. Rather, He signifies with complete precision that having sprung from the ousia of God the Father, and like Light produced ineffably and without beginning from His innermost depths and eternally existing with Him, and conceived as and being the Image and Impress of His prosopon, He has the same Mind, so to speak, with Him, and the same energy in everything. For to teach clearly that He shares the same will in all things with the One who begot Him, He says, "I do nothing of Myself." It is as though He said: I am not directed toward any private will of My own that is not also in God the Father. Whatever the physis of the Father wills and judges is surely the same in Me too, since I beamed forth from His depths and am the very Fruit of His ousia.

But He saith, I do nothing of Myself, not as though a servant or under-worker, or in position of a learner, and waiting to be commanded by the Father, or instructed in order to accomplish wonders: but rather signifying with all precision, that having sprung of the Essence of God the Father, and like Light produced Ineffably and without beginning from His Innermost Bosom and Eternally co-with Him, and conceived of and being the Image and Impress of His Person, He hath the same Mind so to speak with Him, and the same energy in everything. For that He might clearly teach that He is Co-willer in all things with Him Who begat Him, He says, I do nothing of Myself. Just as though He said, I am not turned out to any private will of My own, which is not in God the Father. Whatever the Nature of the Father wills and judges, this same is surely in Me too, since I beamed forth of His Bosom, and am the Very Fruit of His Essence.

These things are hard to explain, and what the mind itself cannot grasp may not easily be expressed through speech. Nevertheless, by bringing such matters as far as we are able to a pious understanding, we will gain heavenly reward for ourselves and thus keep our mind unharmed and unmoved by any deviation toward anything else.

Hard then are these things to explain, and that which is unattainable by the very understanding may not without difficulty be unfolded through the tongue: nevertheless bringing such things as far as in us lays to a pious view, we shall gain to ourselves heavenly reward, and thus preserve our mind unwounded and unmoved by turnings aside unto ought else.

But we should note that when the Savior added and cried out to the Jews, "And in your Law it is written," he was persuading the Pharisees that they must necessarily admit the pair of Persons. For "I bear witness of Myself," he says, "and the Father will be with Me in this." Will you therefore accept the pair of witnesses confirmed by the book of the Law, or will you again, looking only to your envy toward Me, not keep even the Law that you admire?

But we must note that the Saviour adding and crying to the Jews, And in your Law is it written, persuades the Pharisees as of necessity to admit the pair of Persons. For I (He says) bear witness of Myself, and the Father will be with Me herein: will therefore the pair of witnesses confirmed by the book of the Law, be accepted by you, or will ye again, looking only to your envy at Me, not keep even the Law that ye admire?

In this matter especially, I think one can reasonably cry out against the stupidity of the Jews, using that word from the Prophet: "Behold, O foolish people and without heart." For after much discussion and frequent teaching from our Savior Christ, who repeatedly mentions God the Father in Heaven, these wretched people sink into such great foolishness that they dare to say, "Where is Your Father?" They think nothing at all of Him who is His God and Father in the Heavens, but look around and search for Joseph, believing him to be Christ's father and nothing else. You see then how they have rightly been called a people truly foolish and heartless, for being unable even to raise the eye of their understanding above earthly things, they show that what was said of them is true: "Let their eyes be darkened so that they do not see, and bow down their back always." For the back of irrational creatures is bowed, since they have this form from nature, and there is nothing upright in them. And the mind of the Jews has in some way become like the beasts and has declined ever downward, seeing nothing of heavenly things. For shall we not, by this very fact itself, being rightly instructed in this matter, think and judge truly concerning them? For if they had thought at all of God the Father in Heaven, how would they have sought the Unembodied in a place? How, I ask, would they—saying most unwisely of God who fills all things, "Where is He?"—not be fighting against all of Divine Scripture, even though the divinely-inspired Psalmist, describing in his words about God as he was able, and attributing to Him the power of filling all things, says: "Where shall I go from Your Spirit, and from Your Presence where shall I flee? If I ascend up into heaven, You are there; if I go down to hell, behold You; if I take my wings at morning and depart to the uttermost parts of the sea, even there Your Hand shall lead me and Your Right Hand shall hold me." Yes, and God Himself who is over all, showing clearly that He does not possess a nature circumscribed by space, says to those unholy Jews: "Do not I fill heaven and earth, says the Lord? What house will you build Me, or what is the place of My rest? Heaven is My Throne and earth My footstool." One may therefore see the Jews in all things without understanding when they say to the Savior Christ, "Where is Your Father?"—unless they say this of His supposed father according to the flesh, in which case they are foolish in this too.

In this too most especially may one, I deem, and with good reason cry out against the stolidity of the Jews, uttering that word of the Prophet, Behold O foolish people and without heart. For after much discourse and often with them from our Saviour Christ, Who over and over makes mention of God the Father in Heaven, the wretched ones sink down into so great folly as to dare to say, Where is Thy Father? For they think nought at all of Him Who is His God and Father in the Heavens, but look round at and seek for Joseph, believing him to be Christ's father and no otherwise. Thou seest then how they have been with reason called a people verily foolish and heartless: for able not so much as to raise the eye of their understanding above things of earth, they shew that true it is which was said of them, Let their eyes be darkened that they see not, and bow Thou down their back alway. For of irrational creatures is the back bowed, for they have this form from nature, and there is nothing of uprightness in them. And the mind of the Jews has become in some way like the beasts and has declined ever downwards, seeing nothing of heavenly things. For shall we not by the very fact itself, instructed aright in this matter, think and judge truly concerning them? for if they had at all thought of God the Father in Heaven, how would they have sought in place the Unembodied? how (tell me) would they, saying most unadvisedly of God Who filleth all things, Where is He, not fight with the whole Divine Scripture, albeit the Divine-speaking Psalmist, going through (as he was able) his words about God, and attributing to Him the power of filling all things, says, Whither shall I go from Thy Spirit, and from Thy Presence whither shall I flee? if I ascend up into heaven, THOU art there, if I go down to hell, behold Thou, if I take my wings at morning and depart unto the uttermost parts of the sea, even there shall Thy Hand lead me and Thy Right Hand shall hold me. Yea and God Himself Who is over all, shewing clearly that He possesseth not nature circumscribed by space, saith to those so unholy Jews, Do not I fill heaven and earth, saith the Lord? what house will ye build Me, or what the place of My rest? Heaven is My Throne and earth My footstool. One may therefore see the Jews in all things without understanding, when they say to the Saviour Christ, Where is Thy Father? except they say this of His reputed father after the flesh, in this too doting.

However, it is likely that the words of the Jews had some other deeper meaning. For since they thought that the holy Virgin had committed adultery before marriage, they therefore rail most bitterly against Christ as not even knowing from whom He is, saying "Where is your father?" in their foolishness.

But it is likely that the words of the Jews had some other deep meaning. For since they thought that the holy Virgin had committed adultery before marriage, therefore they rail most bitterly against Christ as not even knowing from whom He is, saying, Where is Thy father? doting.

True is the word, and it cannot be accused of lying in any way. Those who suppose Christ is descended from Joseph or from fornication, and who do not know that the Word shone forth from God the Father—how will they not rightly hear, "Neither Me do ye know nor My Father"? For if they had known the Word that shone forth from God the Father and was made flesh for our sakes according to the Divine Scripture, they would have known Him who begot Him too. For the most accurate knowledge of the Father is planted in the understanding of those most eager to learn through the Son, as He Himself affirmed when saying to God the Father, "I manifested Thy Name to the men," and again, "Thy knowledge was made marvelous by Me." For since we know the Son, we know through Him the One who begot Him. For through both of them the perception of the other is brought in: when the Father is mentioned, the memory of His Offspring surely comes with it, and likewise with the signification of the Son, the Name of Him who begot Him comes in too. For this reason the Son is a door, so to speak, and a way leading to the knowledge of the Father. And so He says, "No man comes to the Father but by Me." For we must first learn, as far as possible, what the Son is by physis, and then, as from an Image and most accurate Impress, understand the Archetype well. For in the Son the Father is seen, and in the physis of His own Offspring, as in a mirror, He is perfectly seen. But if this is true, as it is true, let the God-opposing Arian blush. For the Impress of His Essence must necessarily be like Him in every way and manner, lest anything other than what the Father is be supposed to be perfectly shining forth in the Son. And if He loves to be known in the Son and to shine forth in Him, He knows with certainty, I suppose, that He is Consubstantial too, and in no way inferior to His own inherent Glory, for He would not have chosen to be believed to be in a lesser condition than He is by physis. And since He loves and has willed this, how must we not necessarily now confess that the Son is in every way like the Father, so that through Him we may also know the One who begot Him, as we have already said, ascending correctly from the Image to the Archetype, and be able to have a blameless conception of the Holy Trinity?

True is the word and in no respect can it be accused of lying. For they who indeed suppose Christ to be of Joseph, or of fornication, and who know not that the Word beamed forth of God the Father, how will they not with reason hear, Neither Me do ye know nor My Father? For if they had known the Word that beamed forth of God the Father, and was for our sakes made in the flesh, according to the Divine Scripture, they would have known Him too Who begat Him. For most accurate knowledge of the Father is through the Son implanted in the understanding of the more zealous after learning, as He too affirmed, saying unto God the Father, I manifested Thy Name to the men, and again, Thy knowledge was made marvellous by Me. For since we know the Son, we know by Him Him Who begat Him. For through Both is brought in the perception of the Other: and when the Father is mentioned, the memory of His Offspring surely comes in with it, and again with the signification of the Son, the Name of Him Who begat Him comes in too. For therefore is the Son a Door (so to speak) and way leading unto the knowledge of the Father. And so does He say, No man cometh unto the Father but by Me. For we must needs first learn (as is possible) what the Son is by Nature; and so, as from Image and most accurate Impress, understand well the Archetype. For in the Son is the Father seen, and in the Nature of His own Offspring as in a mirror, is He Perfectly seen. But if this be true, as it is true, let the God-opposing Arian blush. For needs must the Impress of His Essence be in every way and manner like to Him, lest ought else than what the Father is, be supposed to be perfectly beaming forth in the Son. And if He love to be known in the Son and to shine forth in Him, He knows (I suppose) of a surety that He is Consubstantial too, and in nothing whatever inferior to His Own inherent Glory: for He would not have chosen to be believed to be in lesser case than He is by Nature. And since He loves and has willed this, how must we not needs now confess that the Son is every way like the Father, in order that through Him we may know Him also That begat Him, as we have already said, ascending aright from the Image to the Archetype, and be able to have an unblameable conception of the Holy Trinity?

Thus, the one who knows the Son also knows the Father. But consider how the Lord, after having spoken the truth to the Jews, weaves another strategy into His speech as well. After clearly saying, "Neither Me do ye know nor My Father," He gently redirects the minds of the Jews so that they should not think of Him in merely human terms, nor suppose that He is truly the son of Joseph (whom He took on economically), but should instead seek and inquire who the Word in Flesh is, and who His Father is by nature.

Thus then he who knoweth the Son, knoweth the Father too. But consider how the Lord after having said the truth to the Jews, interweaves some other device also in His speech; for having said clearly, Neither Me do ye know nor My Father, He draws gently off the mind of the Jews, that they should not think only humanly of Him, nor suppose that He is in truth the son of Joseph who was taken economically but should rather seek and enquire Who is the Word in Flesh, Who His Father by Nature.

These words He spoke in the Treasury as He taught in the Temple, and no one laid hands on Him, because His hour had not yet come.

20 These words spake He in the Treasury as He taught in the Temple, and no man laid hands on Him, because His hour had not yet come.

The very wise Evangelist usefully argues for the saving Passion and shows that the Death on the Cross was not a matter of human necessity, nor did Jesus suffer death unwillingly from the tyranny of another. Rather, He offered Himself for us as a spotless Sacrifice to God the Father because of His inherent love for us. Since He had to suffer—because this was the only way that imported corruption and sin and death would be overturned—He gave Himself as a Ransom for the life of all. What then will be found in the words before us that supports the saving Passion, and what profit the aim of the thoughts contained there is filled with, listen again. For Christ, he says, was speaking these words not outside Jerusalem, nor in any of the cities around it, nor in a less important town or village of Judaea. He was standing by the very treasury, that is, in the midst of the very courts in the Temple itself, making His discourse on these matters. But the Pharisees, although deeply wounded and extremely grieved at what He said, did not lay hands on Him, even though they could most easily have done so, for He was, as I said, within their grasp. What then persuaded even those who were raging like wild beasts to be quiet against their will? What checked their anger? How was the bloodthirsty heart of the Pharisees calmed? His hour had not yet come, he says—that is, the time of His Death was not yet at hand. This time was not marked out for the Savior Christ by anyone else's hand, nor was it cast upon Him by fate (as the false stories of the Greeks say) or by the hour (according to their meaningless talk), but rather it was marked out by Him according to the good pleasure of God the Father. For being God by physis and truly so, and unable to miss what was fitting, He knew full well how long it was right to live in the Flesh with those on earth, and when to depart again to heaven, having destroyed death by the death of His own Flesh. For that death was not brought upon Him who is Life by physis through the tyranny of anyone is, I suppose, clear to all who are wise. For how could the bonds of death prevail over the Life by physis? And the Lord Himself testifies somewhere, saying, No man takes My life from Me; I lay it down of Myself. I have power to lay it down, and again I have power to take it. For if the time in which He was surely to suffer death were laid down as necessary by someone else, how could we find it in His own power to lay down that Life? For it would have been taken even against His will, if His Passion were not in His own power. But if He lays it down of Himself, we shall see the Passion to be not in the power of anyone else but in His own Will. For He permitted Jewish folly to go through to its own end only when He saw that the right time for His Death had now come.

The most wise Evangelist profitably makes plea in behalf of the saving Passion and shews that the Death on the Cross was not of human necessity, nor did Jesus suffer death against His will from the tyranny of another, but rather did offer Himself for us a spotless Sacrifice to God the Father by reason of His inherent love for us. For since He must needs suffer (since thus would the imported corruption and sin and death be overturned), He hath given Himself a Ransom for the life of all. What then will be found in the words before us making for the saving Passion, and what of profit the aim of the thoughts therein is replete with, do thou again hear. For Christ (he says) was speaking these words not outside of Jerusalem, nor in any city of those round about, nor yet in a more insignificant town or village of Judaea, for He was standing by the very treasury, i. e., in the midst of the very courts in the Temple itself was He making His Discourse on these matters. But the Pharisees, albeit deeply cut to the heart and grieved exceedingly at what was said by Him, laid not hands upon Him, when it was in their power most easily to do this; for He was, as I said, within the meshes. What then was it that persuaded to be quiet even against their will, those who are raging like fierce beasts? what was it that checked their anger? how was the bloodthirsty heart of the Pharisees charmed? Not yet, he says, had His hour come, that is, not yet was the time of His Death at hand, by no other hand marked out for the Saviour Christ, nor yet cast upon Him by fate (as the lying fables of the Greeks say) or by the hour (after their babbling speech), but rather marked out by Him according to the good pleasure of God the Father. For being God by Nature and Very and unknowing to miss of what was fit, full well did He know how long time it was right to live in Flesh with those on the earth, and when again to depart to heaven, having destroyed death by the death of His own Flesh. For that not by the tyranny of any, was death brought upon Him That is by Nature Life, is I suppose clear to all who are wise: for how should the bonds of death prevail over the Life by Nature? and the Lord Himself somewhere testifieth saying, No man taketh My life from Me, I lay it down of Myself: I have power to lay it down, and again I have power to take it. For if the time in which He must surely suffer death, were laid down as of necessity by some other, how should we find it in His own power to lay down that Life? for it would have been taken even against His will, if His Passion were not in His own power. But if He lays it down of Himself, we shall see the Passion to be not in the Power of any other but in His own Will. For then did He permit to Jewish folly to go through to its own end, when He saw that the fit time for His Death had now come.

Let not the arrogant Pharisee boast of his own bold actions, nor, puffed up with extremely bad judgment, say, "If Christ were by nature (physis) God, how did He not escape my traps? How did He not escape my hands?" For he will hear in response from those who love Him: "Your traps did not prevail, sir, for it would have been nothing difficult for God, who is supreme over all, to crush your snare and pass out of the net of your impiety. Rather, the Suffering was the salvation of the world, the Passion was the destruction of death, and the mighty Cross was the overthrow of sin and corruption." Knowing this as God, He submitted Himself to your unholy boldness. For tell me, what prevented you from seizing Him right then, when you were gnashing your teeth at Him as He was teaching by the very treasury? And if it was the work of your power to overcome Christ, why did you not make Him a prisoner then? But you stood there in unrelenting anger revealed for all to see, yet doing nothing of what you wanted. For He who was unmoved by your insane rage, as if by unbreakable bits, did not yet will to suffer. One may reasonably oppose the empty talk of the Jews with these things and shame them, even against their will, into not boasting about what they least ought to. And one may well admire the holy Evangelist for reasonably showing and clearly saying that the Savior was teaching these things in the temple by the treasury and no one laid hands on Him. For he was witnessing, so to speak, to Christ's own words, which He said to the Jews when they were about to seize Him: "Have you come out with swords and clubs to take Me as against a robber? I sat teaching daily in the temple and you did not seize Me." And one would not say, I suppose, if one thought rationally, that He was blaming the Jews for not bringing on His Passion prematurely, nor that they were advancing too slowly to shed blood by letting the right time slip by. Rather, He is convicting them as foolishly supposing that they could have prevailed even against His will, and could have seized by force Him who cannot suffer unless He wills it. For "I was sitting teaching in the temple and you did not seize Me," because I did not will it then, nor would you now be able to do this unless I willingly subjected Myself to your hands. From this one may see from all sides that it was no work of Jewish power to put our Lord to death. Rather, one may attribute the attempt to their unholy boldness, but the will to suffer for all belongs to our Savior Christ, so that He might free all and, having bought them with His own Blood, present them to God the Father. For as Paul says, God was in Christ reconciling the world to Himself, and in complete forgiveness restoring what had fallen away from friendship with Him back to what it was in the beginning.

Let not then the haughty Pharisee brag of his own daring deeds, nor puffed up with exceeding ill-counsel say, If Christ were by Nature God, how came He not to be without my meshes? how escaped He not my hands? for he will hear in reply from those who love Him, Not thy meshes, O sir, prevailed, for it were nought hard for God supreme over all to crush thy snare, and pass forth of the net of thy impiety: but the Suffering was the salvation of the world, the Passion the undoing of death, the Mighty Cross the overthrow of sin and corruption. This He knowing as God, submitted Himself to thy unholy daring. For what, tell me, was the hindrance to thy enfolding Him then especially when thou wert gnashing thy teeth at Him, as He was teaching by the very treasury? and if it was the work of thy might to overcome Christ, why didst thou not make Him a prisoner then? But thou stoodst in anger unmitigated to bloodshed all revealed, yet doing nought of the things thou wouldest. For not yet did He will to suffer, Who was persuaded by thy mad folly, as by bits which may not be snapped. These things may one with reason opposing to the vain talk of the Jews, shame them even against their will, into not bragging of what they least ought. And one may well admire the holy Evangelist reasonably shewing, and clearly saying that the Saviour was teaching these things in the temple by the Treasury and no man laid hands on Him: for he was witnessing so to speak to Christ's own words, which He said to the Jews when they were at hand to take Him, As against' a robber are ye come out with swords and staves for to take Me? daily did I sit teaching in the temple and ye laid no hold on Me. And one would not (I suppose) say, if one thought rationally, that He was blaming the Jews, that they had not brought on His Passion untimely, nor yet that letting slip the right time, they were advancing too slowly to shed blood: but rather He is convicting them, as unwisely supposing that they should have prevailed even against His will, and could have seized by force Him who may not suffer except He will. For I was sitting teaching in the temple and ye laid no hold on Me, for then I willed it not, nor would ye now avail to do this, except I willingly subjected Myself to your hands. Hence one may on all sides see, that no work was it of Jewish might to put our Lord to death; but to their unholy daring may one attribute the attempt, to our Saviour Christ the will to suffer for all, that He might free all and, having bought them with His own Blood, present them to God the Father. For God, as Paul saith, was in Christ, reconciling the world unto Himself, and in all forgiveness restoring that which had fallen away from friendship with Him, unto what it was in the beginning.

That we must seize the present moment for whatever may benefit us, Christ clearly shows us here. For being too late in what is good and seeking advice afterward about what is profitable clearly brings no gain but produces weeping appropriate to such neglect. Our Lord therefore, being good and gracious, as it is written, both endures those who dishonor Him and helps those who insult Him and is found as God superior to all human pettiness. Yet for their good He threatens to leave them, and says plainly I go My way, so that He may plant in them a more determined mind, and so that by considering that they should not leave their Redeemer present and unable to accomplish His work, He may sharpen them to move forward to faith and may make them at last more ready for obedience. And having cried out, I go My way, and threatened to depart from the whole nation, He added economically the resulting harm to them. For He says, Ye shall die in your sins; and we shall see the nature of the matter bringing in the truth of what is said. For those who did not at all receive Him Who came to us from Heaven so that He might justify all through faith, how shall they not beyond all dispute die in their sins, and not receiving Him Who can cleanse them, how will they not have lasting defilement from their impiety? For to die unredeemed, yet loaded with the weight of sin, who doubts where this will lead the soul of man? For deep Hades will, I think, receive such a person, and he will remain in great darkness, yes he will dwell in fire and flames, rightly numbered among those of whom it has been said by the Prophet's voice, Their worm shall not die neither shall their fire be quenched, and they shall be for a sight to all flesh. So that they may escape this ordeal, Christ repeatedly called them to a quick turning away from their habitual unbelief, saying not only that He would leave them and go away, but also necessarily placing before them how great a disaster they would consequently suffer. For ye shall die, He says, in your sins. But since He inserted, And ye shall seek Me, and up to now we do not find the Jews seeking Him, we shall reasonably look for another meaning: for He must necessarily be True. For even though they now in the body and still in full enjoyment of fleshly pleasures, because of their extreme foolishness do not seek their Redeemer, yet when they wretchedly fall into hell and have their dwelling in the place of punishments, when they are in the evil itself, then, then will they seek even against their will. For there, He says, is weeping and gnashing of teeth, each of those there (it is likely) lamenting his carelessness in what was good, and nearly saying what is in the Book of Proverbs, I have not obeyed the voice of him that instructed me and taught me. Therefore as Paul says, Let us therefore fear lest, a promise being left us of entering into His Rest, any of you should seem to come short of it. For we must run, so that we may obtain, and not by our unbelief insult Him Who draws us out of bitter bondage, but submit ourselves and with uplifted hands lay hold of the grace.

That we must needs take hold of the present time for whatever one may receive profit from to oneself, does Christ herein well declare unto us. For to be too late in what is good and to take after-counsel for what is profitable, clearly brings no gain but ministers wailing befitting the neglect. Our Lord therefore being good and gracious, as it is written, both bears with those who dishonour Him and aids those who insult Him and is found as God superior to all the littleness of man. Yet does He for their good threaten to depart from them, and says plainly I go My way, that He may implant in them a more resolved mind, and that they considering that they ought not to leave their Redeemer when present frustrate of His work, He may whet them to pass on to the faith and may make them now at length more ready unto obedience. And having cried out, I go My way, and threatened departure from the whole nation, He subjoined economically the damage therefrom ensuing unto them. For (He says) Ye shall die in your sins; and we shall see the nature of the thing bringing in the truth of what is said. For they who did not at all receive Him Who came to us from Heaven that He might justify all through faith, how shall they not beyond all contradiction die in their sins, and not receiving Him Who can cleanse them, how will they not have lasting defilement from their impiety? For to die unredeemed, yet laden with the weight of sin, to whom is it any doubt where this will conduct the soul of man? For deep Hades will, I deem, receive such an one, and he will continue in great darkness, yea he will inhabit fire and flames, with reason numbered among those of whom it has been said by Prophet's voice, Their worm shall not die neither shall their fire be quenched, and they shall be for a sight to all flesh. Whereof that they may escape the trial, Christ kept manifoldly calling them to a speedy turning away from their wonted unbelief, saying not only that He should leave them and go away, but also of necessity putting before them how great misfortune they will thence undergo. For ye shall die (He says) in your sins. But since He put in between, And ye shall seek Me, and hitherto we do not find the Jews seeking Him, we shall reasonably go to some other meaning: for He must needs be True. For even though they now in the body and yet in full enjoyment of the pleasures of the flesh, for their exceeding senselessness seek not their Redeemer, yet when they wretched fall into hell and have their abode in the place of punishments, when they are in the ill itself, then, then will they seek even against their will. For there (He says) is weeping and gnashing of teeth, each (it is likely) of those there wailing his carelessness in what was good, and well-nigh saying what is in the Book of Proverbs, I have not obeyed the voice of him that instructed me and taught me. Therefore as Paul saith, Let us therefore fear lest, a promise being left us of entering into His Rest, any of you should seem to come short of it. For we must run, that we may obtain, and not by our disbelief insult Him Who draws us out of bitter bondage, but submit ourselves and with upturned hands lay hold on the grace.

Not only does He say that they will die in their sins, but He clearly declares that they will not ascend to the dwellings above and will remain outside the good things of the kingdom. For those who did not receive Him who came from above—how could they also follow Him as He ascends? Therefore the punishment for those who do not believe is twofold, and their loss is not limited to just one thing. For just as those who have fallen into bodily illness must suffer and endure the trials of their suffering and also be deprived of the pleasures of health, so too do those who have departed into Hades and undergo punishment corresponding to their sins both endure the state of punishment and lose the enjoyment of the hope of the saints. Most excellently then does our Lord Jesus Christ say not only that they will die in their sins, but also that they will not ascend to the dwellings above. For by binding them as with a double cord, He hastens to draw them away from their inherent bad judgment. From every direction He saves what was lost, binds up what was broken, and raises up what was broken down—for these are the ways of a Good Shepherd and One who readily gives His life for the salvation of the sheep. He tells His own disciples, "I will go and prepare a place for you, and will come again and receive you to Myself," showing that heaven itself will be accessible to the saints and teaching that the dwellings above have been prepared for those who love Him. But to those who have chosen to disbelieve Him, He rightly and necessarily says, "Whither I go, you cannot come." For who will follow the all-holy Christ if he does not love the cleansing that comes through faith? Or how will one who is still defiled and has not cleared away the filth from his passions be with our Lord who loves us? What fellowship has light with darkness, as Paul says? For I believe that those who would say to the all-pure God, "My soul clings to You," ought to be holy.

Not only does He say that they shall die in their sins, but declares clearly that, ascending not to the mansions above, they will remain outside of the good things of the kingdom: for they who received not Him Who came from above, how could they also follow Him ascending up? Double therefore is the punishment to them who believe not, and not in any single thing their loss. For just as they who have fallen into bodily loss of health must needs suffer and endure the trials of the suffering and besides be deprived of the pleasures of health; so and not otherwise do they who have departed into Hades, and there undergo punishment proportionate to the sins, both endure the state of punishment and lose the enjoyment of the hope of the saints. Most excellently then does our Lord Jesus Christ say not only that they shall die in their sins, but also that they shall not mount up to the mansions above: for binding them as by a twofold cord, does He haste to draw them away from their inherent ill-counsel. From all sides saving that which was lost and binding up the broken and raising up that which was broken down (for these are the ways of a Good Shepherd and One Who readily gives His Life for the salvation of the sheep) does He tell His own disciples, I will go and prepare a place for you, and will come again and receive you with Myself, shewing that the very heaven will be accessible to the saints and teaching that the mansions above have been prepared for them that love Him, but to those who have chosen to disbelieve Him, rightly and needs does He say, Whither I go YE cannot come. For who at all will follow the All-holy Christ, if he love not the cleansing that is through faith? or how shall he that is yet defiled and that has not cleared off the filth from his passions be with our Lord Who loves us? What communion hath light with darkness, as Paul saith? For I deem that they ought to be holy who would say to the All-Pure God, My soul cleaveth after Thee.

I think this interpretation of the words before us has been appropriately presented, but if we must examine it from a different angle and say something additional, we will not hesitate to do this as well. "Whither I go, you cannot come." Being truly God, I am absent from no one, I fill all things, and being with all, I dwell especially in Heaven, gladly making my home with holy spirits. But since I am the humanity-loving Creator of all things, I considered the loss of my creation intolerable, I saw man heading toward complete destruction, I observed him falling from sin into death, I had to extend a helping hand to him as he lay there, I had to in every way help him as he was overcome and falling. How then was it right to save what was lost? The Physician needed to be with those in danger, Life needed to be present with the dying, Light needed to dwell with those in darkness. But it was not possible for you, being human by nature, to fly up to Heaven and make your home with the Savior. Therefore I myself came to you. I heard the Saints often crying out, "Bow your Heavens O Lord and come down." I bowed the Heavens therefore and came down, for in no other way could you expect to come here. Yet I continue to remain with you—do you more firmly grasp life, purify yourselves through faith while He is with you who knows how to, and can, show compassion with authority. For I will go, yes I will return again to where you cannot come; even if you should seek the Giver of salvation through belated second thoughts, you will not find Him—you may see what follows. For you will surely die in your sins, and weighed down by your own transgressions, will go mourning to the prison of death, there to pay the penalty for your prolonged unbelief. The Savior then, being good and exceedingly loving toward humanity, compels the Jews through fears of future punishment to be saved, even against their will.

I think that this meaning has now too not amiss been put on the words before us, but if one must go about and view it differently, and say yet something else besides, we will not shrink from doing this too. Whither I go, YE cannot come. Being Very God, I am absent from no one, I fill all things, and being with all, I dwell specially in Heaven, gladly having abode with holy spirits. But since I am the human-loving Framer of all things, I deemed intolerable the loss of My creation, I beheld man going away to utter destruction, I viewed him falling from sin unto death, I must needs reach forth an helping Hand to him as he lay, I must needs in every way aid him overcome and falling. How then was it meet to save that which was lost? it needed that the Physician should be with those in peril, it needed that Life should be there present with the dying, it needed that Light should have its abode with those in darkness. But it were not possible that ye being men by nature should take wing to Heaven and have your abode with the Saviour. Therefore have I Myself come to you, I heard the Saints oftentimes crying aloud, Bow Thy Heavens o Lord and come down; I bowed the Heavens therefore and have come down; for in no other way could ye look to come hither. Yet do I endure to remain with you, do ye more resolutely lay hold of life, purify yourselves through faith while He is with you Who knows to, and can, compassionate with authority. For I shall go, yea shall return again whither YE cannot come; even though ye should seek the Giver of salvation by an untimely after-counsel, ye shall not find Him: what follows ye may see. For ye shall surely die in your sins, and weighed down by your own transgressions, shall go mourning to the prison-house of death, there to pay the penalty of your lengthened unbelief. The Saviour then being good and exceeding loving to man, compels the Jews by fears of future punishment even against their will to be saved.

Someone who has a more studious mind and is accustomed to appreciating the more subtle aspects of divine teachings might ask what prompted our Lord Jesus Christ, who had just spoken to the Jews saying "I go my way, and you shall seek me," to add as something necessary, "You are from beneath, I am from above." These words seem somehow not to fit entirely with what came before, but they are filled with a hidden purpose. Since He is God, having no need—as the divine evangelist John himself says somewhere—for anyone to testify about man, for He knew what was in man, for He penetrates even to the dividing of soul and spirit and of joints and marrow and is a discerner of the thoughts and intentions of the heart, He is not ignorant of the unlearned imaginings of the Jews. Because a coarse and weak mind was dwelling in them, when they heard from the Savior's lips "I go my way," they foolishly thought either that He would leave Judea and flee somewhere or that He was saying something like this: "Believe while I am alive and well, lest death should come to me." For "I go my way," taken in its ordinary sense, can mean this too. It is no wonder if the Jews have fallen into such foolishness as even to imagine something like this about Christ. They did not know that He is God by physis, but looking only at this body which is of the earth, they imagined that He was a man like one of us. Therefore the Savior rebukes them, saying, "You judge after the flesh." Removing them from such a childish and base notion, He again teaches them that they are not reasoning about someone subject to birth and decay, but about Him who is truly begotten from above and from God the Father. Death and flight will not belong to me (He says), for I am from above, that is, God from God (for God is above all), but these things rather befit you. For you are from beneath, that is, of a physis subject to death and falling under decay and fear. Therefore (He says) do not imagine anything of this sort about me based on your own weakness, for the servant is not of equal honor with the Lord, nor is what is from beneath and of the earth equal to Him who is from above and begotten of God the Father.

Some one haply of those who have a more studious mind and are wont to approve the more subtle of the Divine Thoughts, will enquire what it was that induced our Lord Jesus Christ, Who but now addressed the Jews and said, I go My way, and ye shall seek Me, to add as something necessary, YE are from beneath, I am from above. For these words seem somehow not to harmonise altogether with those above, but they are replete with a hidden economy. For since He is God, having no need as the Divine Evangelist John himself somewhere says, that any one should testify of man, for He knew what was in man, for He penetrateth even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and conceptions of the heart: He is not ignorant of the unlearned fantasies of the Jews, who, since a gross and feeble mind was their inmate, when they heard from the Saviour's Lips, I go My way, foolishly thought either that leaving Judaea He would flee somewhere or that He is saying somewhat of this kind, While I live and survive believe, lest death should befall me. For, I go My way, taken in its common meaning signifies this too. And it is no wonder if the Jews have fallen into such uncounsel as even to imagine something of this kind as to Christ. For they knew not that He is God by Nature, but looking only to this body which is of the earth, they imagined that He was a man as one of us. Therefore does the Saviour blaming them say, YE judge after the flesh. Removing them therefore from so puerile and grovelling a notion, He again teaches them that not of any one subject to birth and decay are they reasoning such things, but of Him Who is in truth begotten from above and from God the Father. Not to Me therefore (He says) will belong death and flight, for I am from above, i. e., God from God (for God is above all) but you will this rather befit. For from, beneath are ye, that is of nature subject to death and falling under decay and dread. Of Me therefore (He says) do ye letting go your own weakness imagine nought of this sort, for not of equal honour with the Lord is the bond, with Him Who is from above and begotten of God the Father that which is from beneath and of the earth.

But wise reasoning will persuade us that "from above" signifies the eternal generation of the Son from God the Father. For if "from above" were understood in terms of place, it would simply mean being from heaven. Yet there would be nothing in the Son that is special compared to the creature that is below and subject to God, if He came only from heaven, since most of the angels who are sent out to minister also move below, managing some earthly affairs and descending from above and from heaven. The Savior himself witnesses to this when he says, "Truly, truly I say to you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man." Since angels also descend from above, from heaven, why would Christ boast in vain about something great and surpassing all creation—namely, that he came from above? But anyone can see without the slightest effort or difficulty who is by physis the Only-Begotten, and what the angels are who come from him. Therefore "from above" must signify to us not this "from heaven" which is common to both him and the angels, but rather that the Son shone forth from the physis that is most exalted and above all things. Therefore "from above," when applied to the Only-Begotten alone, signifies being from God and nothing else. For while all things are said to be and to exist from God, the Son has this distinction above all: to be of the very ousia of the Father by generation and not as creatures by creation.

But that from above signifies the Eternal Generation of the Son from God the Father, wise reasoning will persuade us to hold. For from above understood of place signifies the being from Heaven, but nought would be in the Son special above the creature that is below and subject to God, if He come only from Heaven, since the more part of the angels too sent forth to minister walk below, ordering some of the affairs on the earth, descending from above and from Heaven. And the Saviour is a witness to us saying, Verily verily I say unto you, ye shall see heaven open and the angels of God ascending and descending upon the Son of Man. Since then angels too descend from above, from heaven, why vainly does Christ boast as of something great and surpassing the whole creation, in having come I mean from above? But one may without the smallest toil and trouble see Who is by Nature the Only-Begotten, what the angels that are from Him. Needs therefore does from above signify to us not this From Heaven which is common [to Him and the Angels] but that the Son beamed forth from the Nature Which is most exalted and above all things. Therefore doth from above in regard to the Only-Begotten Alone, signify the being from God and nought else. For while all things are said to be and to exist from God, the Son has this special above all, viz., to be of the Very Essence of the Father by Generation and not as creatures by creation.

He showed here very clearly what Above means and what Beneath means. Since the Pharisees were unable to understand anything and would likely interpret what had been said in a more physical way, understanding Above and Beneath as places and thus wandering into many errors, our Lord Jesus Christ profitably freed His word from the obscurity that seemed to have been cast upon it and from all lack of clarity, stating more clearly afterward what He had said obscurely. For He says, "You are of this world," meaning from beneath; "I am not of this world"—this then is From above. For God surpasses all that is created, not having superiority in spatial elevation (for it would be foolish and utterly uneducated to think of the Incorporeal as spatial), but surpassing created things by the ineffable Excellences of Nature. The Word says that He is of this ousia, not the creation, but the Fruit and Offspring. For observe how He does not say, "From above have I been created and made," but rather, "I am," so that He may show both where He is from and that He was always Eternally with His own Progenitor. For He is as the Father also is: but He who is and is Eternally with Him who is—how could He not have existed? Let the folly of those who think otherwise explain.¹⁵¹⁵

He shewed herein and very clearly what is the meaning of Above, what of Beneath. For since it was like that the Pharisees able to understand nothing would consider what had been said in a more corporal manner, and understand the Above and Beneath of place and would thence stray into many notions, profitably did our Lord Jesus Christ bare His word of the obscurity that seemed to have been cast upon it and from all want of clearness, putting more clearly in the sequel what He had said darkly. For YE (He says) are of this world, i. e., from beneath, I am not of this world, this then is From above. For God overpasses all that is created, not having superiority in local exaltation (for it were foolish and utterly uninstructed to conceive of the Incorporeal as local) but surpassing things originate by the ineffable Excellences of Nature. Of this Essence does the Word say that He is, not the creation, but the Fruit and Offspring. For observe how He says not, From above have I been created and made, but rather, I am, that He may shew both whence He is and that He was ever Eternally with His own Progenitor. For He is as the Father too is: but He That is and is Eternally with Him That is, how He was not, let the folly of them who think otherwise say.¹⁵¹⁵

Perhaps the enemy of Truth will oppose us, saying, "Christ did not say 'I am not of the world' without qualification, but by adding 'This,' He has shown precisely that there is another world, the spiritual one, from which He might come."

But haply the foe of the Truth will withstand us saying, "Not without qualification hath Christ said, I am not of the world, but by adding This, He hath shewn accurately that there is another world, the spiritual, whence He might be."

Therefore the Son is among creatures (for this is what your argument, sir, is working out for us), and the Creator will surely be classified among those who have originate nature. You think that by putting on Him some angelic and perhaps slave-befitting dignity, you yourself will escape the charge of blasphemy. But do you not know that even if you attribute to Him that highest position and status which the holy angels are conceived of as having, even if you confess that He is above every Princedom and Authority and Throne, and yet believe Him to be originate, you sin against Him no less? For there is no worthy place of superiority over the rest whatsoever for the Only-Begotten, so long as He is at all conceived of as created. For His glory is not in having precedence over anyone, but in being not originate—indeed, rather God of God by physis. But you again are classifying Him who beamed forth from God and therefore is God, with things originate, and you reckon Him to be a part of the world, and if not perhaps of this one yet of another (for any imagined distinction of worlds will make no difference at all with respect to having been made). And do you not blush putting the Word who sits with Him who begat Him, in the category of His guards and those who stand before Him? For do you not hear Gabriel saying to Zacharias, I am Gabriel that stand in the Presence of God and I was sent to speak unto thee, and Isaiah, I saw the Lord of Sabaoth sitting upon a throne high and lifted up, and the Seraphim were standing round about Him? And (marvel!) the Prophet was beholding the Son and called Him Lord of Sabaoth, and presents Him as King with the highest Powers as bodyguard. And that it really was the Glory of the Only-Begotten which he was beholding, the wise John will testify saying, These things said Esaias because he saw His glory: and of Him spake he. Therefore the Divine Paul too, both from His co-sitting with God the Father and from His being called Son by physis, coming to most accurate perception of the Mystery and gathering the knowledge pertaining to the idea, says, For unto which of the Angels said (that is, God the Father) at any time, My Son art Thou, this day have I begotten Thee? (for in the word I have begotten, He shows that the Son is by physis God of God) and again, But to which of the Angels said He at any time, Sit on My Right Hand? And he does not in saying this accuse God the Father of either being accustomed to do anything unjust or as dishonoring the nature of the angels, when He honored that nature by a position below the Son. For what prevents (one may say), since God the Father is just and good, His making the nature of the angels also co-assessor with Himself, if the Son is altogether among things originate and con-natural with them in respect of having been created, even though by some other excellences He surpasses the measure belonging to them, just as they may surpass us? But God the Father is not unrighteous, who commanded the Angels to stand in the Presence and gave this Dignity to their nature, while having His own Son co-seated with Himself, since He knows that He is by physis God, and that His own Offspring is not alien from His ousia. How then is He any longer originate, how of an originate world and not rather in the same state wherein is Very God, that is, above all things that are conceived of and acknowledged to exist in every world?¹⁶¹⁶

Therefore among creatures is the Son (for this is what thy language, O sir, is working out for us), among those who have originate nature will the Creator be surely classed, putting about Him some angelic perchance and slave-befitting dignity you deem that yourself will escape the charge of blasphemy. For do you not know, that though you attribute to Him that highest position and status which the holy angels will be conceived of as having, though you confess that He is above every Princedom and Authority and Throne, and yet believe Him to be originate, you sin against Him no whit the less? For there is no worthy place whatever of superiority over the rest to the Only-Begotten, so long as He is at all conceived of as created. For not in having precedence of any hath He glory but in being not originate, yea rather God of God by Nature. But THOU again art classing Him Who beamed forth from God and therefore is God, with things originate, and thou reckonest Him to be a part of the world, and if not perchance of this one yet of another (for imagined distinction of worlds will make no difference at all, in respect of having been made): and dost thou not blush putting the Word Who sitteth with Him Who begat Him, in the category of His guards and those who stand before Him? for dost thou not hear Gabriel saying to Zacharias, I am Gabriel that stand in the Presence of God and I was sent to speak unto thee, and Isaiah, I saw the Lord of Sabaoth sitting upon a throne high and lifted up, and the Seraphim were standing round about Him. And (marvel!) the Prophet was beholding the Son and called Him Lord of Sabaoth, and introduces Him as King with the highest Powers as Body-guard. And that it really was the Glory of the Only-Begotten which he was beholding, the wise John will testify saying, These things said Esaias because he saw His glory: and of Him spake he. Wherefore the Divine Paul too, both from His Co-sitting with God the Father and from His being called Son by Nature, coming to most accurate perception of the Mystery and gathering the knowledge pertaining to the idea, says, For unto which of the Angels said (i. e., God the Father) at any time, My Son art THOU, this day have I begotten Thee? (for in the word I have begotten, He shews that the Son is by Nature God of God) and again, But to which of the Angels said He at any time, Sit on My Right Hand? And he does not in saying this accuse God the Father of either being wont to do aught unjust or as dishonouring the nature of the angels, when He honoured that by a position below the Son. For what hinders (may one say) since God the Father is just and good, His making the nature too of the angels assessor with Himself, if the Son be altogether among things originate, and con-natural with them in respect of having been created, even though by some other excellences He surpass the measure belonging to them, just as they may surpass us. But not unrighteous is God the Father, who bade the Angels to stand in the Presence, and gave this Dignity to their nature, having His own Son co-seated with Himself, since He knows that He is by Nature God, and that His own Offspring is not alien from His Essence. How then is He any longer originate, how of an originate world and not rather in the same [state] wherein is Very God, i. e., above all things that are conceived of and acknowledged to exist in every world?¹⁶¹⁶

But since you put forward as something great and irresistible Christ's words spoken with some clear distinction, "I am not of this world," and by the word "this" you claim that the other world is meant, saying that He is from it, let us examine again whether you are not relying on weak arguments, prompted to reason and think this way only by your own lack of thought. For the word "this," or "of this" (as it may be), or whatever we say using a demonstrative pronoun, is simply demonstrative and not altogether or necessarily indicative of something else. And indeed the blessed Baruch, pointing out to us the one and only God, says, "This is our God, there shall be no other accounted of in comparison with Him." But if the word "this" were always signifying something else, how would there not be another accounted of in comparison with Him? Yes, and righteous Symeon too, prophesying the mystery of Christ, says, "Behold this child is set for the fall and rising again of many dead in Israel and for a sign which is spoken against." Yet to whom is it not completely obvious that the righteous man does not say "this" to distinguish us from other persons, but to indicate that He who is now present and has been set for this purpose is unique? Therefore when Christ says, "I am not of this world," He certainly does not say it as though He were from another world, but by defining and setting forth in a more concrete form, as if there were two places—I mean originate nature and that of the One who is ineffable and above every ousia—He places the Jews in the realm of originate things, saying, "You are of this world," while He completely separates Himself from created things and connects Himself with the other realm, I mean the Godhead, saying, "I am not of this world." Thus by contrasting (for our understanding) the Godhead with the world, He assigns "of this" to the latter, while He allocates Himself to God who has begotten Him and to the ousia which is supreme over all.

But since ye put out as something great and resistless Christ saying with some fair distinction, I am not of this world; and by the word this, ye affirm that the other world is meant, saying that He is of it, let us see again if ye are not staying yourselves upon rotten arguments, prompted to reason and think thus by only your own want of thought. For the word This, or of this (as it may be), or whatever we say pronomically, is demonstrative, and not altogether or necessarily indicative of another. And verily the blessed Baruch, pointing out to us the One and only God, says, This is our God, there shall none other be accounted of in comparison with Him, but if the word This were altogether significant of another, how would not another be accounted of in comparison of Him? yea and the righteous Symeon too, prophesying the mystery of Christ, says, Behold this child is set for the fall and rising again of many dead in Israel and for a sign which is spoken against, although unto whom is it not most manifest, that not as severing us from other persons does the righteous man say, This, but intimating that He Who is now present and has been set for this, is by Himself? Therefore when Christ says, I am not of this world, not surely as being of another world does He say it, but as defining and laying down in a more corporeal form, as if two places, the originate nature I mean and that of the Man Who is Ineffable and above every essence, He puts the Jews in the place of things originate, saying, YE are of this world, Himself He altogether severing from things created, and connecting with the other place, I mean Godhead, says, I am not of this world. Hence contrasting (for our knowledge) the Godhead with the world, He gives Of this to the latter, Himself He apportions to God Who hath begotten Him and to the Essence which is Supreme over all.

But, he says, God the Father does not wrong the nature of the angels if He chooses not to honor them to the same degree as the Son. For variety in creation, or the assignment of glory in appropriate measure to each being, does not in any way mean that God is unjust. Otherwise, how could we be less than the angels while still confessing that God is righteous? What we are in relation to the angels, the angels are in relation to the Son. They yield to one who is better than they are, acknowledging that He has greater honor than themselves.

"But" (says he) "God the Father will in nothing wrong the nature of the angels, if He do not please to honour it in the same degree as the Son. For variety in the creation, or the apportioning glory in befitting degree to each, in no wise argues that God is unjust, since how then should WE be less than the angels, albeit we confess that God is Righteous? What then we are in respect of the angels, that are the angels too in respect of the Son; for they yield as to one better than they, the being in greater honour than themselves be."

But, excellent sir, we should reply, shaming the unlearned heretic: even though we are far from the glory of the angels, since we fall short of the piety that is inherent in them, and even though there is much variety in creation and diversity, with superiority or inferiority in honor according to the will of the one who made them, still being created is common to all, and in this there is nothing at all that surpasses or falls short of another. For it is not at all surprising that an angel should excel a human being in honor and glory, or that an archangel should excel an angel. But the power to rise up to the glory of the one who made all things, we shall find, belongs to no creature. For none of the things that have been made will be God, nor will the servant be equal in honor with the Lord, sitting together with him and reigning together with him. What measure of honor, then, will there be for the Son? If he is originate and of the spiritual world according to you, will he have dignity befitting God? How will that which is connatural with creation rise up to the same glory as the one who is by physis God, even though God says, "My glory I will not give to another"? Tell me, what put the devil out of the heavenly halls? Was it thirsting for honor which suited the originate nature, yet better and greater than the measure which he received, and was this where the nature of his crimes lay? Or was it that he dared to say, "I will be like the Most High"? For the creature imagined that it could rise up to the physis of its Maker and be enthroned together with the God who has power over all. Therefore he has also fallen like lightning, as it is written, from heaven. But you, rushing heedlessly upon such insecure things, think it nothing that the Son, being according to you of some world and consequently part of creation, should be called by way of honor by God the Father to sit with him, though ousia in no way bestows this upon him nor calls him to dignity befitting and due to it. For he receives, if it is as you say in your babbling, things above the creature as a favor. Away with such blasphemy! We will not think this way—may God prevent it! For we believe that angels and archangels and those in even higher places than they are honored in different ways by the authority and counsel of the all-wise God, who assigns a just decree to each of the things that exist. But as for the Son by physis, we will not imagine that he is like this. For he has no glory by way of favor brought in from outside, but since he is of the ousia of God the Father, true God of God by physis and truly so, he is enthroned together and seated together with him, having all things under his feet as God, and with the Father he is in a manner befitting God above the whole creation. Therefore he rightly hears, "For all things are your servants." And since from every angle he is found to be true God, it is, I suppose, completely clear that he is not of this world—that is, originate. For "the world" here signifies to us the nature of created things, extending the comparison from a part to the whole that is conceived of as created. Therefore, just as God, withdrawing himself from all connaturalness with creation, said in the prophets, "For I am God and not man" (and not because he said he is not human as we are shall we therefore class him with angels or any other originate things, but from the part going to the whole, we will confess that God is by physis other than all originate things), so I think we ought to understand piously the difficult things that come our way. For we see in a mirror by a figure, as Paul says.

But, most excellent sir, shall we reply, shaming the unlearned heretic, if even though we be remote from the glory of the angels, since we come short of the piety too that is inherent in them and though there be much variety in the creation and diversity, and superiority in honour or inferiority according to the will of Him Who made them, yet is the being created common to all, and in this there is nought at all that surpasseth or cometh short of other. For that an angel should excel a man in honour and glory is nought wonderful, or an archangel too an angel; but the power of mounting up to the glory of Him Who made all things, we shall find to accrue to no one of creatures: for not any of the things that have been made will be God, nor will the bond be equal in honour with the Lord, co-sitting with Him and co-reigning. What measure then of honour will there be to the Son? being according to you originate and of the spiritual world, will He have God-befitting Dignity? how will that which is connatural with the creation mount up to the same glory as He Who is by Nature God, albeit God saith, My Glory will I not give to another? what (tell me) put the devil forth of the heavenly halls? was it the thirsting for honour which beseemed the originate nature, yet better and greater than the measure which accrued to him, and was it in this that the nature of his crimes lay? or was it that he dared to say, I will be like the Most High? For the creature pictured to itself that it could mount up to the Nature of its Maker and be co-throned with God Who has the power over all. Wherefore he hath also fallen as lightning, as it is written, from heaven. But THOU springing heedlessly upon things so insecure, accountst it nothing that the Son being according to you of some world, and consequently parcel of the creation, should be called by way of honour by God the Father to sit with Him, though Essence in no wise bestow upon Him this nor call Him to Dignity befitting and due to it. For He receives, if it be as YE in your babbling say, things above the creature in the way of favour. Away with such blasphemy, man, for we will not be thus minded, may God avert it! For we believe that angels and archangels and those in yet higher place than they, are diversely honoured by the Authority and Counsel of the All-wise God, Who allots to each of the things that are a just Decree: but as to the Son by Nature, we will not imagine that He is so, for no glory by way of favour and imported hath He, but since He is of the Essence of God the Father, Very God of God by Nature and Very, He is co-throned and co-seated with Him, having all things under His Feet as God, and of the Father with the Father in God-befitting way aloft above the whole creation. Wherefore rightly heareth He, For all things are Thy servants. And since from all sides He is found to be Very God, it is (I suppose) wholly clear that He is not of this world, i. e., originate. For the world here signifies to us the nature of created things, carrying the comparison from a part unto the whole that is conceived of as created. As then God withdrawing Himself from all connaturalness with the creature said in the Prophets, For I am God and not man (and not because He said that He is not man as we, shall we surely therefore class Him with angels or any other of things originate, but from part going unto the whole, will confess that God is by Nature Other than all things originate), so I deem that we ought piously to understand the hard things that come in our way; for we see in a mirror by a figure, as Paul saith.

Having with few words overturned the most foolish idea of those who thought this way, and having convicted them again of talking nonsense about Him, He returns, so to speak, to the original purpose of His speech. Taking it up again, He shows them what great evil they will experience and what they will fall into if they most unreasonably reject believing in Him. This too is very fitting for a wise and serious teacher, for I think that a teacher ought not to quarrel with the ignorance of his students nor to be careless in his concern for them, even if perhaps they do not very readily grasp the knowledge of the lessons. Instead, he should return again, yes many times, to the same things and go through the same words (since truly the patient farmer working the field, having spent considerable labor on it, when he has sown the seed in the furrows and sees that some has been ruined, turns again to the plough and does not begrudge sowing again on the now damaged parts), for having missed his goal the first time, he will not necessarily do the same the second time. The Divine Paul also practiced a similar habit when he says somewhere, "To say the same things to you is not burdensome to me, but for you it is safe." Do you see that when the teacher proves superior to laziness, the students often follow by being in safe practice? Therefore our Lord Jesus Christ usefully repeats His discourse with the Jews and affirms that the penalty of not believing in Him will be no trivial matter, for He says that those who do not believe must surely die in their sins. And that death in transgressions is a heavy burden, because it will deliver the soul of man to the all-consuming fire, no one can doubt.¹⁷¹⁷

Having by few words overturned the most ill-counselled fantasy of those who thus conceived, and convicted them again of talking nonsense about Himself, He returns so to speak to the original aim of His Speech, and resuming it again He shews them in how great ill they will be and into what they will fall, if they most unreasonably repulse any believing on Him. A thing very befitting a wise and grave master is this too: for I think that a teacher ought not to quarrel with the ignorance of his hearers nor to be slack in, his care for them, even if perchance they do not very readily take in the knowledge of the lessons, but anew, yea many times, to return to the same things and go through the same words (since verily the enduring ploughman cleaving the field and having exhausted no slight toil thereon, when he has sown the seed in the furrows, if he see any spoilt, he turns again to the plough, and grudges not to sow upon the now ruined parts): for having missed his aim the first time he will not altogether do the same the second. A like habit the Divine Paul too practising somewhere says, To say the same things to you to me indeed is not grievous, but for you it is safe. Seest thou that as the teacher is found superior to sloth, then to the hearers often follows the being in safe practice? Serviceably then does our Lord Jesus Christ repeating His Discourse with the Jews affirm that the penalty of not believing on Him will be in no passing things: for He says that they who believe not must surely die in their sins. And that death in transgressions is an heavy burden, because it will deliver the soul of man unto the all-devouring flame, none may doubt.¹⁷¹⁷

He explains more clearly what will happen, and having made the way of salvation completely clear, He shows again by what path they must travel to rise up to the life of the saints and reach the city above, the heavenly Jerusalem. And He not only says that one must believe but affirms that the belief must be in Him. For we are justified by believing in Him as God from God, as the Savior and Redeemer and King of all and truly Lord. Therefore He says, "You shall perish if you do not believe that I am." But the "I" (He says) is the one about whom it is written in the Prophets: "Shine, shine, O Jerusalem, for your light has come, and the glory of the Lord has risen upon you." For I (He says) am the one who long ago commanded the removal of the soul's diseases and who promised the healing of love by saying, "Return, you returning children, and I will heal your backslidings." I am the one who declared that the God-befitting and ancient goodness and incomparable forbearance should be poured out on you, and therefore cried aloud, "I, I am He who blots out your sins, and I will not remember." I am (He says) the one who also said through the prophet Isaiah, "Wash yourselves, make yourselves clean, put away your wickednesses from your hearts, from before my eyes; cease from your wickednesses, and come, let us reason together, says the Lord. Even though your sins are as scarlet, I will make them white as snow; even though they are like crimson, I will make them white as wool." I (He says) am the one about whom the prophet Isaiah himself again says, "O Zion, who brings good tidings, go up to the high mountain; O Jerusalem, who brings good tidings, lift up your voice with strength; lift it up, do not be afraid. Behold your God! Behold, the Lord comes with strength, and His arm with rule; behold, His reward is with Him and His work before Him. Like a shepherd He shall feed His flock; He shall gather the lambs with His arm and shall 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 man shall leap as a deer, and the tongue of the stammerers shall be clear." I am (He says) the one about whom it is also written that "suddenly the Lord whom you are seeking shall come to His temple, even the Messenger of the covenant whom you are desiring. Behold, He comes, says the Lord of hosts. And who shall endure the day of His coming? Or who shall stand in His sight? For He shall enter in as fire in a smelting house and as the soap of fullers." I am (He says) the one who, for the salvation of all people, promised to offer Myself as a sacrifice to God the Father through the voice of the Psalmist and cried, "Sacrifice and offering You did not desire, but a body You have prepared for Me; in whole burnt offerings and offerings for sin You took no delight. Then I said, 'Behold, I come; in the scroll of the book it is written of Me to do Your will, O God.'" I am, He says, and the very law through Moses preached Me, saying thus: "A prophet like me will the Lord your God raise up for you from your brothers; you shall listen to Him, according to all that you desired of the Lord your God at Horeb on the day of the assembly."

He explains more exactly what will happen, and having made the mode of salvation most evident, He shews again by what way they going shall mount up to the life of the saints, and shall attain to the city that is above, the heavenly Jerusalem. And not only does He say that one ought to believe but affirms that it must needs be on Him. For we are justified by believing on Him as on God from God, as on the Saviour and Redeemer and King of all and Lord in truth. Therefore He says, Ye shall perish if ye believe not that I am. But the I (He says) is He of Whom it is written in the Prophets, Shine shine o Jerusalem for thy Light is come, and the glory of the Lord is risen upon thee. For I (saith He) am He Who of old bade go to the putting off of the diseases of the soul and Who promised the healing of love through saying, Return ye returning children and I will heal your backslidings. I am He Who declared that the God-befitting and olden goodness and incomparable forbearance should be poured on you, and therefore cried aloud, I, I am He That blotteth out thy sins and I will not remember. I am (He says) He Who by the Prophet Isaiah also said, Wash you, make you clean, put away your wickednesses from your hearts from before Mine Eyes, cease from your wickednesses, and come and let us reason together saith the Lord, even though your sins be as scarlet, I will whiten them as snow, even though they be like crimson, I will whiten them as wool. I (says He) am He concerning whom again Isaiah the Prophet himself says, O Zion that bringest good tidings, get thee up into the high mountain, o Jerusalem that bringest good tidings, lift up thy voice with strength, lift ye up, be not afraid; behold your God, behold the Lord cometh with strength and His Arm with rule, behold His reward with Him and His work before Him: like a shepherd shall He feed His flock, He shall gather the lambs with His Arm and shall comfort those that are with young: and again, Then the eyes of the blind shall be opened and the ears of the deaf shall hear; then shall the lame man leap as an hart, and the tongue of the stammerers be clear. I am (He saith) He of Whom again it is written that suddenly shall come to His Temple the Lord Whom YE are seeking, even the Messenger of the covenant Whom YE are desiring, behold He cometh, saith the Lord of hosts, and who shall abide the Day of His Coming? or who shall stand in His Sight? for He shall enter in as fire in a smelting house and as the sope of fullers. I am (He saith) He Who for the salvation of all men promised to offer Myself for a Sacrifice to God the Father through the voice of the Psalmist and cried, Sacrifice and offering Thou wouldst not, a Body preparedst Thou Me; whole burnt offerings and for sin Thou delightedst not in, then I said, Lo I come, in the chapter of the Book it is written of Me, to do Thy Will, O God. I am, He saith, and the very law through Moses did preach Me, saying thus, A Prophet of thy brethren like unto me will the Lord thy God raise up unto thee, unto Him shall ye hearken; according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly.

Therefore, with reason, He says, you will perish and will pay to the Judge the most righteous judgment, because your great unholiness of conduct shows you are not paying attention to the One who was foretold to you through many saints and confirmed by the works I perform. For truly and indeed, no argument will free from the obligation of undergoing punishment those who do not believe in Him, since the divinely inspired Scripture is filled with testimonies and words about Him, and He Himself provides through His works a glory that matches what was long ago prophesied about Him.

Therefore with reason (says He) shall ye perish and shall pay to the Judge most righteous Doom, for your much unholiness of manners not giving heed to Him Who through many saints was fore-heralded to you, and attested by the things too which I work. For verily and in truth no argument will liberate from the obligation of undergoing punishment those who believe not on Him, seeing that the Divinely-inspired Scripture is filled with testimonies and words regarding Him and Himself affords by His Works Splendour conformable to what was long ago prophesied of Him.

Their words, mixed with fierce anger, come from arrogance. They ask eagerly not to learn and believe, but out of great madness they attack (so to speak) Christ. He speaks in simple terms, saying "I am," not adding "God of God" or anything else to indicate His inherent glory. Instead, in a humble way and apart from all boasting, He says only this: "I am," leaving it to the better instructed to add what was missing. Yet they rush into the wildest and most uncontrolled madness, and from excessive pride they almost cut short the Savior's words before He has finished speaking. They essentially rebuke and interrupt Him midway through, saying "Who art THOU?" This is the behavior of someone who openly says, "Do You dare to think of Yourself as anything greater than what we know? We know that You are the carpenter's son, a man lowly and very poor, of no reputation among us and completely worthless." They therefore condemn the Lord as being nothing, looking only at His earthly family. But the magnificence that belongs to His works, and even more His generation from above and from the Father—from which they might especially recognize that He is by physis God—they do not even consider. For who will do the things that belong to God alone? Surely it must be He who is by physis God. But Christ did these things; therefore He was and is God, even when made flesh for the salvation and life of all. But those whose belief is limited to their own bad judgment, and who take no account at all of our divine and divinely-inspired Scripture—they disparage Him for the very things for which they ought to give thanks, knowing neither what they say nor what they affirm.

Their word commingled with fiercest anger proceeds from boastfulness. For they eagerly ask, not to learn and believe, but out of much madness they spring (so to speak) on Christ. For He says in more simple word, I am, not adding, God of God, nor yet ought else to indicate His inherent Glory; but in lowly wise and apart from all boasting He says only this I am, leaving it to the better instructed to add what was wanting; and they go on to wildest and unbridled madness, and from unmeasured haughtiness they all but cut short the Saviour's word not yet advanced to its completion, and so to say rebuke and interrupt Him in the middle and say, Who art THOU? This is the part of one who openly says, Dost Thou dare to think of Thyself ought greater than WE know? we know that Thou art son of the carpenter, a man low and most poor, of no note with us and altogether nought. They therefore condemn the Lord as being nought, looking only to His family after the flesh, but the Magnificence that pertains to His works, and still more His Generation from above and from the Father, whence they might specially recognize that He is by Nature God, they do not so much as admit into their mind. For who will work the things that befit God Alone? will not He surely Who is by Nature God? but Christ wrought them; He therefore was and is God, even when made Flesh for the salvation and life of all. But they whose belief is confined to their own mis-counsels, and take no account at all of our Divine and Divinely-inspired Scripture; they in regard of the very things for which they ought to give thanks, do disparage Him, knowing neither what they say, nor whereof they affirm.

Putting strong emphasis on the word THOU and using what is called the acute accent in a questioning way, we understand the word as a question expressing amazement. For they say THOU as if to mean: You who are nothing at all, and are known by us to be so, You who are lowly and from a lowly background, what can You say that is impressive about Yourself, what is worth mentioning about those around You? For nothing of such outrageous behavior is foreign to Jewish madness.

Punctuating therefore with emphasis at the word THOU, and throwing back what is called the acute accent, we take the word as a question with note of admiration; for they say THOU, as though, Thou Who art nothing at all, and art known by us to be so, Thou Who art mean and of mean extraction, what canst Thou say illustrious of Thyself, what worth speaking of those about Thee? For nought of such daring is foreign to Jewish madness.

I am dishonored, He says, even though I invite you to everlasting life, to forgiveness of sins, to the removal of death and corruption, to holiness, to righteousness, to glory, to boasting in the sonship with God. Yes, I who would crown you with all these things am counted as nothing and considered by you to be worthless. Indeed, I am in a deserved condition, He says, because I made a beginning of speaking with you, because I have said something that could benefit you, and planned to save those who were about to descend into such deep depravity as to intend to repay bitter retaliation to Him who has chosen to save them.

I am dishonoured (He says) albeit I invite unto everlasting life, unto forgiveness of sins, unto putting off of death and corruption, unto holiness, unto righteousness, unto glory, unto boasting in the sonship with God: yea I Who would crown you with all these, am counted for nought, and esteemed by you thus worthless, yea verily I am in deserved condition (He says) because I made a beginning of discourse with you, because I have spoken somewhat that could profit you, and devised to save those who were on the point of descending to such deep depravity as to aim at repaying bitter requital to Him Who hath elected to save them.

Something else besides this does Christ appear to indicate to us here. It was right (He says) that I should not have spoken with you at all at the beginning, but should rather have given this gift to those who would most gladly rejoice in My words and without delay submit their neck to the Gospel ordinances. He means by these the multitude of the Gentiles. But while we understand Him as saying this, we will guard against the words of the adversaries. For one of those who are accustomed to fight against Christ will perhaps say, "If the Son ought not to have addressed the Jews at the beginning, but rather the Gentiles, He failed to do what was fitting by doing this rather than that." But we will reply: The Son does not say this as one repenting of His own or the Father's will, nor as one having transgressed what befitted the Economy, for God would not have devised anything which was not altogether fitting to be. But by saying that it was not right to speak to you at the beginning, nor to lay a foundation of saving teaching among you, He shows that both the Father and Himself are by physis True and Loving to man. For look, He freely gave the saving word to the unholy Jews even though they were not worthy of it, having put in second place the multitude of the Gentiles, although they were more readily making it their aim both to believe and obey Him.

Something else besides does Christ appear to indicate to us hereby. It was right (He says) that I should not converse at all with you at the beginning but on them rather should confer this who shall most gladly rejoice in My words and without delay submit their neck to the Gospel ordinances. He means by these the multitude of the Gentiles. But while we conceive of Him as saying thus, we will guard against the words of the adversaries. For one of those who are wont to fight against Christ will haply say, "If the Son ought not to address the Jews at the beginning, but rather the Gentiles, He missed of what was fit, by doing this rather than that." But we will reply, Not as repenting of His own or of the Father's Will, does the Son say thus, nor yet as having transgressed what befitted the Economy (for God would not have devised ought which did not altogether beseem to be): but by saying that not to you was it right to speak at the beginning, nor among you to lay a foundation of saving teaching, He shews that both the Father and Himself are by Nature True and Loving to man. For lo He freely gave to the unholy Jews though not worthy of it the saving word, having put in the second place the multitude of the Gentiles albeit more readily making it their aim both to believe and obey Him.

What was it then that persuaded Him to prefer and honor before the rest the stiff-necked people of the Jews? To them He made through the holy Prophets the promise of His Coming, to them the grace was due for the fathers' sake. This is why He also said, "I was not sent but to the lost sheep of the house of Israel," and to the Syro-Phoenician woman, "It is not right to take the children's bread and cast it to the dogs." Therefore Israel has been honored and ranked before the Gentiles, although he had the more crooked disposition. But since he did not know the Lord of all and the Perfecter of the promised good things, the grace of the teaching departed at last to the Gentiles, whom it would have been fitting for the Lord at the beginning and first to have addressed, not with regard to the promise made to the fathers, but with regard to their innate obedience.

What was it then which persuaded Him to prefer and fore-honour before the rest the stiffnecked people of the Jews? To them He made through the holy Prophets the promise of His Coming, to them was the grace due for the fathers' sake. Wherefore He also said, I was not sent but unto the lost sheep of the house of Israel, and to the Syro-phenician woman, It is not meet to take, the children's bread and to cast it to the dogs. Therefore has Israel been honoured and ranked before the Gentiles, although he had the crookeder disposition. But since he knew not the Lord of all and the Perfecter of the promised good things, the grace of the teaching departed at last to the Gentiles, whom it behoved the Lord at the beginning and first to have addressed, not in regard of the promise made to the fathers, but in regard of their innate obedience.

Since the Jews condemn Him more recklessly, and though they have nothing at all to accuse Him of, they are arrogant only because of the lowliness of His birth according to the flesh, and therefore say that He is nothing, He rebuked them gently, having said above more plainly, "You judge according to the flesh, I judge no one." But judging according to the flesh reasonably has some such meaning as this: Those who delight only in earthly things see nothing of the heavenly good things, but looking only to what is distinguished in this life, they admire the wealthy or those who boast in some other petty glories. But those who, according to the law of God, examine thoroughly the nature of things say that the person truly worthy of love and admiration is the one who has within him the desire to live according to the counsel and will of Him Who made him. For low position according to the flesh will not harm at all the soul of the person who is accustomed to do well, and on the other hand distinguished status in this life and the splendor of wealth will not profit at all those who refuse to live rightly. They therefore judge according to the flesh, as we just said, who do not look to holiness, who do not examine their conduct or their character, but turn their minds only to earthly things and consider worthy of all admiration the person who is raised in wealth and luxury. So you, most foolish rulers of the Jews, although instructed by the Law of Moses to judge accurately, condemning on no grounds at all, you condemn for bodily low estate alone Him Who through many wondrous works is shown to you to be God. But I will not imitate your poor instruction, nor will I pass that kind of judgment on you: for human nature is nothing at all. For what is this perishable and earthly body? Decay and the worm and nothing else. Yet I will not for this reason condemn you, nor because you are human by nature will I therefore decide that you ought to be completely rejected: I have many things to say and to judge of you, that is, every accusing word has full application to you, I shall not accuse you of one thing alone, but of many, and in none shall I speak falsely as you do. I have to judge you as unbelievers, as braggarts, as insulters, as fighters against God, as without feeling, as ungrateful, as wicked, as lovers of pleasure rather than habitually loving God, as receiving honor from one another and not seeking the honor that comes from the Only One, as setting on fire the spiritual vineyard, as not feeding rightly the flock entrusted to you by God, as not leading them by the hand to Him Who is proclaimed by the Law and the Prophets, that is, Me. The Savior will be declaring such things to the Jews, but by adding, "I have yet many things to say and to judge of you," He threatens them that He will one day appear as their Judge, He Who seemed to them to be nothing because of the flesh.¹⁸¹⁸

Seeing that the Jews condemn Him more recklessly, and though they have nothing at all to accuse Him of, are haughty on account only of the poorness of His Birth after the Flesh, and therefore say that He is nought, He shamed them mildly, having said above more openly, YE judge after the flesh, I judge no man. But judging after the flesh will reasonably have some such meaning as this: They who delight only in earthly things, see nought of the heavenly good things, but looking only to illustriousness in this life, admire the wealthy or him who boasts in some other petty glories. But they who after the law of God examine thoroughly into the nature of things say that he is really the man worthy of love and admiration, who has within him the desire to live according to the counsel and will of Him Who hath made him. For low position after the flesh will nothing harm the soul of the man who is accustomed to do well, and on the other hand illustrious portion in this life and the splendour of wealth will nothing profit those who refuse to live aright. They therefore judge after the flesh, as we said just now, who look not to holiness, who use not to prove their walk, their manners, but turn aside their mind to only earthly things and deem worthy of all admiration him that is brought up in wealth and luxury. YE then, O most unwise rulers of the Jews, albeit by the Law of Moses instructed unto accuracy of giving judgment, judging upon no grounds at all, condemn for only bodily low estate Him Who through many wondrous works is shewn to you to be God. But I will not imitate your ill-instructedness, nor will I pass such kind of judgment on you: for nothing at all is human nature. For what is this perishable and earthly body? rottenness and the worm and nought else. Yet I will not for this reason condemn you, nor because ye are men by nature, will I therefore decide that ye ought wholly to be spurned: I have many things to say and to judge of you, that is, every accusing word has a full office to you-ward, not of one thing alone shall I accuse you, but of many, and in none shall I speak falsely as do YE, I have to judge you as disbelieving, as braggarts, as insulters, as fighters against God, as without feeling, as unthankful, as wicked, as lovers of pleasure rather than habitually loving God, as receiving honour one of another and seeking not the honour that cometh from the Only, as setting on fire the spiritual vineyard, as not feeding aright the flock entrusted to you by God, as not leading them by the hand unto Him That is proclaimed by the Law and the Prophets, i. e., Me. Such things will the Saviour be declaring to the Jews, but by adding, I have yet many things to say and to judge of you, He threatens them that He will one Day appear as their Judge, Who seemed to them to be nought by reason of the Flesh.¹⁸¹⁸

Having dismissed the Jews' lack of understanding and disregarded those who dared to revile Him without restraint, He returns again to what He was saying at the beginning. He reserves the judging of them—and that with complete freedom—not for the present but for the appropriate time, and He keeps for the time of His Appearance its proper purpose (for He came not to judge the world but to save the world, as He Himself says). Therefore, holding fast to the things fitting for Him and repeating the word that calls to salvation, He continues His exhortation. For in this we ought to marvel at both the extent of His forbearance and the exceeding greatness of His inherent love for humanity. This is why Peter also writes of Him, "Who when He was reviled, reviled not again; when He suffered, He threatened not but committed Himself to Him who judges righteously." Therefore I will spend discourse on you now specifically, not for what you are accustomed to do—that is, faultfinding and practicing what is not profitable—but having reserved the judging of you for its proper time, I will keep to what is for your good and will not cease caring for you, even though you in your innate madness foolishly insult Me. I said to you just now, "I am the Light of the world; he that follows Me shall not walk in darkness, but shall have the Light of Life." At this you were unreasonably vexed and sprang sharply upon Me saying, "You bear witness of Yourself; Your witness is not true." To this I replied again, "Even though I bear witness of Myself, My witness is true, for I know where I came from and where I go." But if I seem to be burdensome to you saying these things, if I am not a reliable witness of the dignities belonging to Me by nature (physis), yet He who sent Me is true, and the things which I heard from Him, these I speak to the world. I speak the same things (He says) as the Father who sent Me; I utter words conformable to His in saying that I am by nature (physis) Light. The things then which I heard God the Father say of Me, these things I speak to the world. If then I speak falsely according to you, and My witness is not true, you must certainly say that the Father spoke falsely before Me. But He is true; therefore I do not speak falsely, and if you do not believe My words, reverence (He says) the voice of Him who sent Me. For what did He say of Me? "Behold a Man, the Day-spring His Name," and again to those who reverence Him, "And unto you that fear My Name shall the Sun of righteousness arise and healing in His wings," and to Me whom you unknowingly insult, He says, "Behold I have given You for a covenant of the people, for a light of the nations." But that I am also a Light was told you by Him, for He says, "Shine, shine O Jerusalem, for your Light has come and the glory of the Lord has risen upon you." These things I heard the Father who sent Me say of Me, and therefore I say that I am the Light of the world, but you disparaged Me, judging not rightly because of the flesh only, and therefore you are bold to say frequently, "You bear witness of Yourself; Your witness is not true."¹⁹¹⁹

Having taken leave of the Jews' ill-instructedness, and reckoned as nought those who dared without restraint to revile Him, He returns again to what He was saying at the beginning, reserving the judging them and that in all freedom for not this present but for the fitting time, and retaining to the time of the Appearance its proper aim (for He came not to judge the world but to save the world, as Himself says). Wherefore keeping fast hold of the things befitting Him, and repeating the word that calls unto salvation, He carries on His exhortation. For herein was it meet that we should both marvel at the measure of His Forbearance and the exceedingness of His inherent Love for man: wherefore doth Peter too write of Him, Who when He was reviled, reviled not again, when He suffered, He threatened not but committed Himself to Him That judgeth righteously. Therefore will I expend (He says) discourse upon you now in particular, not for what ye are wont to do it, for faultfinding I mean and exercise unto nought that is profitable: but having reserved the judging you for its fit time, I will keep to what is for your good, and will not cease from care of you, even though ye of your innate madness foolishly insult Me. I said therefore to you just now, I am the Light of the world, he that followeth Me shall not walk in darkness, but shall have the Light of Life; at this ye unreasonably vexed sprang sharply upon Me saying, THOU bearest record of Thyself, Thy record is not true; to this again I, Even though I bear record of Myself My record is true, for I know whence I came and whither I go. But if I seem to be burdensome to you saying these things to you, if I be not a reliable witness of the Dignities accruing to Me by Nature, yet He That sent Me is True and the things which I heard of Him, these speak I unto the world. I speak the same (He says) as the Father Who sent Me, I utter words conformable to His, in saying that I am by Nature Light. The things then which I heard God the Father say of Me, these things I speak to the world. If then I speak false according to you, and My record is not true, ye must certainly needs say that the Father spake falsely before Me. But He is True: therefore I do not speak falsely, and if ye do not believe My Words, reverence (He says) the Voice of Him That sent Me. For what said He of Me? Behold a Man, The Day-spring His Name, and again to those who reverence Him, And unto you that fear My Name shall the Sun of righteousness arise and healing in His wings; and to Me Whom ye unknowing insult, He says, Behold I have given Thee for a Covenant of the people for a light of the nations. But that I am also a Light was told you by Him, for He says, Shine shine O Jerusalem for thy Light is come and the glory of the Lord hath risen upon thee. These things did I hear the Father Who sent Me say of Me, and therefore do I say that I am the Light of the world, but YE disparaged Me, because of the Flesh only judging not rightly, and therefore are ye bold to say frequently, THOU bearest record of Thyself, Thy record is not true.¹⁹¹⁹

Therefore (for it is right to sum up the whole meaning of what is before us) He shows that the Jews are fighting directly against God, and not only against His words, but also against the Father's decree. For He knows that His Son is by nature Light and calls Him therefore Dayspring and Sun of Righteousness, but they are pulling down the destruction of unbelief upon their own heads by rejecting the Truth, calling good evil, and therefore the Woe shall rightly follow them.

Therefore (for it is meet to sum up the whole mind of what is before us) He shews that the Jews are fighting right against God, and that not only with His words, but also with the Father's decree. For He knows that His Son is by Nature Light and calls Him therefore Dayspring and San of Righteousness, but they pulling down the destruction of unbelief upon their own heads reject the Truth calling good evil and therefore shall rightly the Woe follow them.

The Spirit-filled writer is shocked by the senselessness of the Jews, and with very good reason: for what could be more lacking in understanding than these people who, when much teaching had been given to them often about God the Father, do not grasp anything about Him when they hear our Savior saying, "But He who sent Me is True"? We must now explain what the reason is and why the blessed Evangelist says that the Jews did not know that Christ was referring to God the Father in these words. Since the Savior said to them, "If you had known Me, you would have known My Father also," the Evangelist presents those who do not know the Son as also being ignorant of the Father, so that in this matter too Christ may be shown to have spoken truly. For the Son is (so to speak) a Door and Gate to the knowledge of the Father, which is why He also said, "No one comes to the Father except through Me." For the mind rising up from Image to Archetype forms an understanding of the one from what is set before it. Therefore it was necessary to show that the Jews had no understanding of the Father, since they refused to be led upward, ascending from knowledge of the Son to understanding of the Father. This is why the Evangelist clearly shows that when Christ says, "He who sent Me is True," they did not know that He was speaking to them about the Father.

The Spirit-clad is astonishment-stricken at the senselessness of the Jews, and with great reason: for what more without understanding than such, who, when much discourse and often had been made to them concerning God the Father, conceive not of Him a whit when they hear our Saviour saying, But He That sent Me is True? What then is the plea, and why the blessed Evangelist says that the Jews knew not that Christ in these words signified God the Father to them, we must needs say. For since the Saviour said to them, If ye had known Me, ye should have known My Father also, in order that in this too He may be found saying what was true, the Evangelist brings in those who know not the Son, as ignorant of the Father too. For the Son is (so to speak) a Door and Gate unto the knowledge of the Father, wherefore He also said, No man cometh unto the Father but by Me. For the mind darting up from Image to Archetype imageth the other from what is before it. It was necessary therefore to shew that the Jews had no conception of the Father, since they would not be led, upward mounting from knowledge of the Son to conception of the Father. Wherefore does the Evangelist clearly shew that when Christ says, He That sent Me is True, they knew not that He spake to them of the Father.

Imitating the most excellent physicians, He reveals the cause of their soul's sickness and clearly shows what prevents them from moving with determination toward understanding and faith in Him. Since they were looking at the Flesh and its lineage, they were led to think little of Him, and having this veil over the eyes of their understanding, they would not recognize that He is God even though He appears as Man. Therefore He needed to address them saying, When ye have lifted up the Son of Man then shall ye know that I am—that is, when you stop your lowly and earthbound conception of Me, when you have some lofty and supernatural thought of Me, and believe that I am God of God, even though for your sakes I have become Man like you, then you will know clearly that I am the Light of the world (for this is what I just told you). For what would any longer prevent (He says) the One who is fully acknowledged to be Very God from also being Light of the world? For no one will descend to such a depth of madness and boldness as to dare to say even then, Thy record is not true, for he will in no way accuse what God by physis and Very shall say.

Imitating the most excellent physicians, He lays bare the cause of their soul's infirmity and clearly opens what it was that hinders their going with resolution to understanding and faith towards Him. For since looking at the Flesh and its family, they were induced to think slightingly of Him and, having this vail over the eyes of their understanding, they would not know that He is God even though He is seen as Man, needs did He address them saying, When ye have lifted up the Son of Man then shall ye know that I am, i. e., when ye cease from your slight and grovelling conception of Me, when ye have some lofty and super-mundane thought of Me, and believe that I am God of God, even though for your sakes I am become Man as you, then shall ye know clearly that I am the Light of the world (for this I just now told you): for what would any longer hinder (He says) Him Who is wholly admitted to be Very God, from being also Light of the world? For not to so great depth of madness and daring will any go as then too to venture to say, Thy record is not true, for he will in no wise accuse what God by Nature and Very shall say.

It is clear from the Savior's words that if we have a low opinion of Him and consider Him to be merely human and lacking the Godhead by physis (nature), we will certainly disbelieve Him and not accept Him as Savior and Redeemer. And what is the outcome? We have lost our hope. For if salvation comes through faith and faith is gone, what will still save us? But if we believe and lift up the Only-Begotten to a height befitting God even though He has become human, we will advance as if with a favorable wind and speed across the deeply troubled sea of life, and we will safely anchor in the city above, where we will receive the rewards of believing.

It is then most evident from the words too of the Saviour, that if we have a mean opinion of Him and consider Him to be bare Man and bereft of the Godhead by Nature, we shall surely both disbelieve Him and not admit Him as Saviour and Redeemer. And what is the result? we have fallen from our hope. For if salvation is through faith and faith be gone, what will yet save us? But if we believe and lift up to God-befitting height the Only-Begotten even though He hath become Man, advancing as with a fair wind and speeding across the all-troublous sea of life, we shall safe moor in the city that is above, there to receive the rewards of believing.

Having used many good words to calm the anger of the Jews, He sees that it is swelling no less than before. For they do not stop recklessly blaspheming—at one time they reject His speech and impiously call Him a liar, for what else does it mean to say "Your testimony is not true"? At another time, when He lovingly declares the things that belong to salvation and therefore says "If you do not believe that I am, you will die in your sins," they began to oppose Him fiercely, and setting their words of madness against those utterances of love, they said "Who are You?" Therefore for those who thus wallowed completely in unreasoning audacity, there was need for a word that would sober them and persuade them to be more gentle and put a bridle on their tongue even against their will. So He was threatening them, telling them very clearly that they will not escape punishment for their impiety. Even though they see Him presently holding back, when their impiety toward Him has reached its dreadful completion—I mean Death and the Cross—they will undergo a most terrible judgment and will receive an intolerable fate in return, namely the war with the Romans, which fell upon them after the Savior's Cross from the wrath of God above. And that they would suffer completely terrible things, the Savior again indicated more clearly to them, saying at one time to the weeping women "Daughters of Jerusalem, weep not for Me but weep for yourselves and for your children," and at another time "When you see Jerusalem surrounded by armies, then you will say to the mountains 'Cover us' and to the hills 'Fall on us.'" For the sufferings of the war so overwhelmed the Jews that every kind of death was more pleasant to them and more to be chosen than enduring them: their removal from their country, the enslavement of those who lived there and their most savage slaughter, and the famines in every city and their devouring of their own children—Josephus also relates these things in his history.²⁰²⁰

Having with many and good words bathed the wrath of the Jews, He sees it not a whit the less swelling. For they cease not heedlessly blaspheming, yea at one time they set aside His Speech and impiously call Him a liar: for to say Thy record is not true, what else is it than this? at another time again, to Him out of love declaring the things that belong to salvation and on this account saying, If ye believe not that I am, ye shall die in your sins, they began hotly to oppose Him and arraying against those utterances of love their words of madness said, Who art THOU? For them therefore who thus unmitigatedly wallowed in unreasoning audacity there was need of a word that should sober them and persuade them to be more gently disposed and put a bridle on their tongue even against its will. Therefore was He threatening them telling them most clearly that they shall not escape punishment for their impiety, but even though they see Him for the present forbearing, yet when their impiety towards Him has gone forth to its dread consummation, I mean Death and the Cross, they shall undergo all-dread justice and shall receive in return intolerable lot, that of the war with the Romans, which after the Saviour's Cross befell them from the wrath above from God. And that they should suffer all-terrible things, the Saviour again signified more clearly to them saying, at one time to the weeping women, Daughters of Jerusalem, weep not for Me but weep for yourselves and for your children, at another again, When ye shall see Jerusalem compassed with armies, then shall ye say to the mountains, Cover us and to the hills, Fall on us. For to such an extent do the sufferings of the war overcome the Jews, that every kind of death was to them pleasanter and rather to be chosen than the trial of them: their removal from their country, the enslavements of those who inhabit it and their most savage slaughter and the famines in every city and their child-devourings therein Josephus too relates in his history.²⁰²⁰

When you have betrayed the Son of man to the cross, you will endure your punishment in return and pay penalties that match your bold actions against Me. Then, weeping, you will know that I am the All-Powerful, that is, God. For if a single sparrow does not enter the fowler's snare without God's will, how could an entire country and the beloved nation go to such complete destruction unless God, who is supreme over all, had certainly permitted it to happen? Therefore, contempt for God is evil and utterly dreadful, bringing about the completion of things to be dreaded. This is why Paul also rebukes some people, saying of God: "Or do you despise the riches of His goodness and forbearance and longsuffering, not knowing that God's goodness is leading you to repentance? But according to your hardness and impenitent heart you are storing up wrath for yourself in the Day of wrath."²¹²¹

When then (He says) ye having betrayed to the cross the Son of man endure your retributive punishment, and pay penalties correspondent to your daring deeds against Me, then shall ye weeping know that I am the All-Powerful, that is God. For if one sparrow enter not the snare of the fowler without the will of God, how shall a whole country, (He saith) and the beloved nation go on to destruction so complete, except God supreme over all had surely permitted that so it should be? Evil therefore and all-dread is the contempt of God which bringeth to the consummation of things to be deprecated. Wherefore Paul too rebuketh some, saying of God, Or despisest thou the riches of His goodness and forbearance and long suffering, not knowing that the goodness of God is leading thee to repentance, but after thy hardness and impenitent heart treasurest up unto thyself wrath in the Day of wrath?²¹²¹

Christ spent a long time living among the Jews, speaking in virtually every synagogue, addressing them every sabbath day, and often setting before them generously profitable teaching. He continually invited them to the illumination through the Spirit, and truly He says, being God by Nature and truly, I am the light of the world. But they, thinking most foolishly, kept contradicting Him who said these things, for they said, You bear witness of Yourself, Your witness is not true. The boldness of the Jews did not stop at contradictions in words, nor was their untamed audacity satisfied only with love of insult. Rather, going through every kind of savagery without restraint, they finally betrayed Him to both Cross and Death. But since He was by Nature Life, having broken the bonds of death, He rose from the dead and, as was fitting, departs from Jewish defilement and hastened away from Israel, and this with justice. Turning to the Gentiles, He invited all to the Light, and to the blind He freely gave recovery of sight. It happened then that after the Death on the Cross of our Savior Christ, the understandings of the Jews were darkened, because the Light had departed from them, and the hearts of the Gentiles were enlightened, because the Very Light shone upon them. When then, He says, you have lifted up the Son of Man, then you shall know that I am, meaning, I will wait for the completion of your impiety, I will not bring wrath upon you before its time, I will accept the Passion and Death, I will endure this too along with the rest. But when you betray to the Cross the Son of Man whom you consider to be a mere man, then you shall know, even against your will, that I have not falsely said that I am the Light of the world. For when you see yourselves darkened, and the countless multitude of the Gentiles enlightened by having Me with them, how will you not even against your will agree that I am truly the light of the world? That the Savior was going to depart from the Synagogue of the Jews after His return to Life from the dead is doubtful to no one, for it has been accomplished and done. Yet one may see this somehow, even clearly, from His words: While you have the Light walk in the Light, lest darkness come upon you. For the suppression and withdrawal of light produces darkness, and again the presence of light causes darkness to vanish. Therefore Christ is shown as being truly Light, Who darkened the Jews through His Departure from them, and enlightened the Gentiles through His Presence with them, and a bitter lesson to the Jews was their experience of dreadful things.

Christ spent long time dwelling with the Jews, and speaking in every synagogue, so to say, and addressing them every sabbath-day and, setting before them often and ungrudgingly profitable teaching, was continually inviting them to the illumination through the Spirit, and verily He saith, in that He is God by Nature and Very, I am the light of the world; but they thinking most foolishly were ever gainsaying Him who said these things, for (says he) THOU bearest record of Thyself, Thy record is not true. And not at contradictions in words did the daring of the Jews stay, nor only in love of reviling was their untamed audacity consummated, but going without stint through all savageness, they at last betrayed Him both to Cross and Death. But since He was by Nature Life, having burst the bonds of death, He arose from the dead and (as was reasonable) departs from Jewish defilement and hasted away from Israel and that with justice, and betaking Himself to the Gentiles, He invited all to the Light, and to the blind He freely bestowed recovery of sight. It befell then that after the Death on the Cross of our Saviour Christ, the understandings of the Jews were darkened, in that the Light had departed forth from them, and that the hearts of the Gentiles were enlightened, in that the Very Light beamed upon them. When then, He says, ye have lifted up the Son of Man, then shall ye know that I am, instead of, I will await the consummation of your impiety, I will not bring upon you wrath before its time, I will accept the Passion and Death, I will endure along with the rest this too. But when ye shall betray to the Cross the Son of Man deemed by you to be bare man, then shall ye know, even against your will, that not falsely have I said that I am the Light of the world. For when ye see yourselves darkened, the innumerable multitude of the Gentiles enlightened by having Me with them, how will ye not even against your will agree that I am of a truth the light of the world? For that the Saviour was going to depart from the Synagogue of the Jews after His coming to Life again from the dead, is doubtful to none (for it has been accomplished and done): yet may one see it somehow (yea even clearly) from His words, While ye have the Light walk in the Light, lest darkness come upon you. For the repression and withdrawal of light generates darkness, and again the presence of light causes darkness to vanish. Therefore is Christ shewn as being of a truth Light, Who darkened the Jews through His Departure from them, and enlightened the Gentiles through His Presence with them: and a bitter lesson to the Jews was their experience of dread things.

Since you look only at the flesh, He says, you believe that I am merely a man and think that I am one like yourselves, but the Dignity of the Godhead and the Glory that comes from it do not even enter your minds. A most clear sign to you of My being God of truly God and Light of Light will be your completely terrible and utterly lawless act of daring—the Cross and the Death of the Flesh upon it. For when you see the outcome of your mad foolishness fail in its purpose and the snare of death crushed to pieces (for I will surely rise from the dead), then you will, even against your will and by necessity, finally agree with what I said to you and will confess that I am by physis God. For I will be superior to death and decay, since I who am by physis Life will raise again My Temple. But if overpowering death and triumphing over the traps of corruption belong to Him Who is by physis God and to no other being, how will I not (with all contradiction and all doubt removed) be shown by this to overcome all things mightily and without trouble? Therefore the Savior says that His Cross will be a sign to the Jews and a most clear demonstration of His being by physis God.

Since looking only (He says) to the flesh, ye believe that I am mere Man, and deem that I am one like yourselves, but the Dignity of the Godhead and the Glory from thence, do not so much as enter your mind:—-a most evident token to you of My being God of Truly God and Light of Light, shall be your all-dread and most lawless deed of daring, the Cross that is and the Death of the Flesh thereupon. For when ye see the issue of your mad folly frustrate of its purpose and the snare of death crushed in pieces (for I shall surely rise from the dead): then shall ye even against your will and of necessity at length assent to what I said to you and shall confess that I am by Nature God. For I shall be superior to death and decay, I being by Nature Life shall raise again My Temple. But if to overmaster death and to triumph over the meshes of corruption belong to Him Who is by Nature God and to no other being, how shall I not (all contradiction and all doubt being removed) be shewn thereby to overcome all things mightily and without trouble? therefore does the Saviour say that His Cross shall be a sign to the Jews and a most evident demonstration of His being by Nature God.

You can see Him saying this clearly elsewhere as well. When He had performed many and countless miracles, the Pharisees once came to Him testing Him and said, "Teacher, we want to see a sign from You." But since He saw the thoughts that were going on in them and was not ignorant that they were bitterly disposed, He says, "An evil and adulterous generation seeks a sign, and no sign will be given to it except the sign of the prophet Jonah; for just as Jonah was three days and three nights in the whale's belly, so the Son of Man will also be three days and three nights in the heart of the earth." Do you hear how when the Jews asked for a sign as proof that He is God by Nature—even though they said it to test Him—He says that no other sign will be shown to them except the sign of the prophet Jonah, that is, the three-day death and the resurrection from the dead? For what evidence of God-befitting authority is so great and clear as to destroy death and overthrow decay, even though by divine sentence it had mastery over human nature? For in Adam it heard, "You are dust and to dust you shall return," but it was in the power of Christ the Savior both to end His anger and through blessings to overthrow the death that prevailed from His curse. But that the Jews greatly feared the sign of the resurrection as powerful to prove that Christ is by Nature God, their final action will clearly tell us. For when they heard of the Savior's resurrection and that He was not found in the tomb, terrified and extremely fearful at this, they plotted to buy off the testimony of the soldiers with large sums of money. For they gave them money to say, "His disciples came by night and stole Him while we were sleeping." Therefore the sign of the resurrection is powerful, having undeniable proof that Jesus is God, at which the hard and unbending heart of the Jews was greatly troubled.

And this you may see Him elsewhere too, clearly saying: for when many and unnumbered prodigies had been shewn forth by Him, the Pharisees once came to Him tempting Him and saying, Master, we would see a sign from Thee. But He since He saw the imaginations which were going on in them, and was not ignorant that they were bitterly minded, says, An evil and adulterous generation seeketh after a sign, and a sign shall not be given to it, but the sign of the prophet Jonas; for as Jonas was three days and three nights in the whale's belly, so shall the Son of man too be three days and three nights in the heart of the earth. Hearest thou how to the Jews asking a sign as a proof that He is God by Nature, even though they said it tempting Him, He says that no other shall be shewn to them save the sign of the prophet Jonas, i. e. the three days death and the coming to life again from the dead? For what token of God-befitting authority so great and manifest, as to undo death and overthrow decay, albeit by Divine sentence having the mastery over human nature? For in Adam it heard, Dust thou art and unto dust shalt thou return; but it was in the power of Christ the Saviour both to end His Anger, and by blessings to overthrow the death which from His curse prevailed. But that the Jews exceedingly feared the sign of the resurrection as mighty to convince that Christ is by Nature God, their final deed will clearly tell us, for when they heard of the Resurrection of the Saviour, and that He was not found in the tomb, terrified and exceeding fearful thereat, they planned to buy off the informations of the soldiers by large money. For they gave them money to say, His disciples came by night and stole Him while we slept. Mighty therefore is the sign of the Resurrection, having undoubted demonstration that Jesus is God, whereat the hard and unbending heart of the Jews was sore troubled.

And I do nothing by Myself, but I speak these words just as the Father taught Me.

And of Myself I do nothing, but as the Father taught Me, I speak these words.

He speaks in a more human way because the Jews could not otherwise understand or bear to hear from Him unveiled things that befit God. For on these matters they are found hurling stones at Him and counting it as blasphemy that being a man, He made Himself God. Therefore, withdrawing the surpassing excellence of God-befitting glory and having greatly stripped His language of its splendor, He condescends most excellently to the weaknesses of His hearers. And since, searching into their mind within, He finds that they do not know Him to be God, He fashions His discourse in human terms, so that their dispositions may not be stirred up to anger again and they foolishly flee from clinging to Him even a little. Therefore you shall know (He says) when you have lifted up the Son of Man, that I am. You shall likewise know that of Myself I do nothing, but as My Father taught Me, so I speak.

He speaketh in more human wise, in that the Jews could not otherwise understand, nor endure to hear from Him unvailed things God-befitting. For on these matters are they found hurling stones at Him, and setting it down as blasphemy, that being Man, He made Himself God. Withdrawing therefore the surpassingness of God-befitting glory and having much bereft His language of its splendour, He condescends most excellently to the infirmities of the hearers, and since searching into their mind within He finds that they know Him not to be God, He fashions His Discourse in human wise, that their dispositions may not be again kindled unto anger and they foolishly dart away from cleaving to Him even a little. Ye shall know therefore (He says) when ye have lifted up the Son of Man, that I am, ye shall know again in like manner that of Myself I do nothing, but as My Father taught Me, so I speak.

What need is there for these words, someone might ask, and what is Christ teaching us here? Let me explain carefully and distinctly each of the things He said. He is saying: You have never stopped attacking My deeds as though they were done madly and wickedly. You have often condemned Me as if I were willing to transgress, as if I were inclined to act against the Lawgiver. I healed the paralytic from his great illness, and I showed compassion to a man on the sabbath. But you, who should have marveled at this, instead found fault with it and greatly missed what was fitting for Me. Even just now, when I was explaining to you what belongs to salvation, I was urging you to advance toward desiring to share in the light. Then I showed you the Very Light itself, for in declaring to you My own Nature, I said, "I am the light of the world." But you, acting and planning most unwisely, rose up against My words and dared to say without restraint, "Your testimony is not true." When you have lifted up the Son of man—that is, when you surround Him with death and see Him superior to the bonds of death (for I will rise from the dead, since I am God by Nature)—then you will know that I do nothing of Myself but speak as My Father taught Me. For you will learn, when you see that the Son too is God by Nature, that I am by no means self-willed, but am always of one Will with God the Father. Whatever He does, I also do not shrink from doing, and whatever I know that He speaks, I also speak. For I am of the Same Essence as He who begot Me. I healed the paralyzed man on the sabbath day, and you were bitterly disposed about it. Yet I showed you My Father also working on the sabbath, for I said, "My Father works until now, and I work." Therefore I do nothing of Myself. Again I said, "I am the Light of the world," but you thought I was saying something inconsistent with the Father. In this too I shamed you again, showing that He said of Me, "Behold, I have set You as a covenant of the people, as a light of the nations." In vain, therefore, do you accuse Him who always has One Will with the Father and does nothing inconsistent with Him, nor endures to say anything that is not His. For this is the meaning I think we should apply to these words.

And what need of these words (tell me) may some one haply say, and what does Christ teach us herein? Therefore we will say, piously and with fair distinction expanding each of the things said; Ye have never ceased (He saith) falling upon My Deeds, as though wrought madly and un-holily, ye condemned Me oft as not refusing to transgress, as wont to act contrary to the Lawgiver. For I loosed the paralytic from his so great infirmity, I compassionated a man on the sabbath. But seeing (He saith) you who ought to have wondered at it, finding fault thereat and missing much of what befit Me, yea even just now I explaining to you what belongs to salvation was persuading you to advance to the desire of sharing in light. Then did I shew you the Very Light, for declaring to you Mine own Nature, I said, I am the light of the world, and YE acting and counselling most unadvisedly, rose up against My words and dared unrestrainedly to say, Thy record is not true. When then ye have lifted up the Son of man, that is, when ye compass Him about with death and behold Him superior to the bonds of death (for I shall rise from the dead, since I am God by Nature) then ye shall know (He says) that I do nothing of Myself but as My Father taught Me so I speak. For ye will learn when ye see that the Son too is God by Nature, that I am by no means self-opiniate, but ever of one Will with God the Father, and whatsoever He doth, these things I too do not shrink from doing and whatever I know that He speaks, I again speak. For I am of the Same Essence as He That begat Me. For I healed the palsied on the sabbath day, YE again were bitterly disposed thereat, yet shewed I you My Father working on the sabbath also: for I said, My Father worketh hitherto and I work: therefore of Myself I do nothing. Again I said, I am the Light of the world, but ye imagined that I was saying something discordant from the Father and in this too did I again shame you, shewing that He said of Me, Behold I have set Thee for a covenant of the people for a light of the nations. In vain therefore (He saith) do ye accuse Him Who ever hath One Will with the Father and doth nought dissonant to Him nor endureth to say ought which is not His. For this is the meaning I think that we should fit on to the words.

But the bitter wild beast will perhaps leap upon us—the one who fights against Christ, I mean Arius—and will likely cry out against us and come forward saying, "When the argument was proceeding correctly, what made you push forward and thrust it aside according to your own mere pleasure? Are you not ashamed of secretly stealing away the force of the truth? Look, the Son clearly affirms that He does nothing of Himself, but that what He learns from God the Father, this He also speaks, and so is aware that His Father is in a superior position to Himself."

But the bitter wild beast will haply leap upon us, the fighter against Christ, I mean Arius, and will cry out upon us (as is likely) and will come and say, "When the discourse, sir, was proceeding all right, what made you pressing forward thrust it aside to your own mere pleasure and do you not blush at secretly stealing away the force of the truth? Lo clearly the Son affirms that He does nought of Himself, but that what He learns of God the Father, this He also speaks, and so is conscious that His Father is in superior position to Himself."

What then, excellent sir (such a person will hear in return), is the Son supplied with might and understanding from the Father, so that He may be able to act and speak without fault? How then is He any longer God by physis, who borrows from another power and wisdom, just as the nature of the creature also has it? For to those who obtain being from not being, everything that comes to them is also surely God-given. But it is not so with the Son; for the Divine Scripture knows and proclaims Him as Very God, and I think that to Him who is God by physis all good things belong in perfect degree, and that which does not possess perfection in every single thing that ought to be admired, how will it be God by physis? For just as incorruption and immortality must surely belong to it naturally and not from outside or imported, so too must complete perfection and lacking nothing in all good things. But if according, sir, to your unholy and unlearned argument the Son is imperfect regarding being able to do God-befitting things and to speak what is right, and yet He is the Power and Wisdom of the Father according to Divine Scripture, then so great an accusation will belong to the Father rather than to Him. For in defining these things this way you will say that God the Father is no longer Perfect in potential, nor is He wholly Wise. You see then where the boldness of your lack of learning sinks down. And I marvel how this too has escaped your sharp mind: how (tell me) will God the Father supply might to His own Might, or how will He render His own Wisdom wiser? For either one must say that it constantly advances to something greater and goes forward little by little to being capable of somewhat more than its existing strength (which is both foolish and utterly impossible), or must impiously suppose that He is strengthened by another. How then will the Son any longer be called Lord of Hosts or how will He any longer be conceived of as Wisdom and Might, if He is strengthened (according to you) and made wise by another? Away with the blasphemy and absurdity of such reasoning. For either grant outright that the Son is a creature so that you may have the whole of Divinely-inspired Scripture crying out against you, or if you believe that He is God by physis, grant, grant that the properties of Godhead belong to Him in perfect degree. For it is the property of the Natural Being of God neither to be powerless about anything, nor to fall short of supreme Wisdom, but rather to be Wisdom and Power itself; but in wisdom nothing comes through teaching, nor yet in the Chief and truly conceived-of Power do we see imported power.²²²²

What then, most excellent sir (will such an one hear in return), is the Son supplied with might and understanding from the Father, that He may be able to do and to speak without blame? how then is He any longer God by Nature, who borrows from another power and wisdom, just as the nature of the creature too has it? for to those who from not being obtain being, every thing that accrues to them is also surely God-given. But not so is it in the Son; for Him the Divine Scripture knows and proclaims as Very God and I think that to Him Who is by Nature God do all good things in perfect degree belong, and that which possesses not perfection in every single thing that ought to be admired, how will it be by Nature God? For as incorruption and immortality must surely belong to it naturally and not from without or imported, so too the all-perfection and lacking nought in all good things. But if according, sir, to thy unhallowed and unlearned argument the Son be imperfect in regard of being able to do things God-befitting and to speak what is right, and yet He is the Power and Wisdom of the Father according to the Divine Scripture, to the Father rather and not to Him will so great an accusal belong. For thus defining these things you will say that in potential no longer is God the Father Perfect, nor yet is He wholly Wise. You see then whither the daring of thine unlearning sinks down. And I marvel how this too has escaped thy acumen.: how (tell me) will God the Father supply might to His own Might, or how will He render His own Wisdom wiser? For either one must needs say that it ever advances to something greater and goes forward by little and little to being capable of somewhat more than its existing strength (which is both foolish and utterly impossible), or must impiously suppose that He is strengthened by another. How then will the Son be any more called Lord of Hosts or how will He be any longer conceived of as Wisdom and Might, strengthened (according to you) and made wise by another? Away with the blasphemy and absurdity of reasoning. For either grant outright that the Son is a creature that ye may have the whole of Divinely-inspired Scripture crying out against you, or if ye believe that He is by Nature God, grant, grant that the Properties of Godhead pertain to Him in Perfect degree. For it is the property of the Natural Being [of God] neither to be impotent about anything, nor to come short of supreme Wisdom, yea rather to be Wisdom and Power's very self; but in wisdom nought is through teaching, nor yet in the Chief and truly conceived-of Power do we see imported power.²²²²

But let's also test what Christ said by examining the very nature of things themselves, so we can understand more accurately. We'll add this to what has already been said. What great deed did the Only-Begotten, made Man, accomplish that would exceed His inherent Power? For I suppose someone might say that He fittingly said "Of Myself I do nothing"—as if He had borrowed the Power from God the Father—because He drove out evil spirits, released the paralyzed from their infirmity, freed lepers from their suffering, gave sight to the blind, satisfied an uncountable multitude of people with five loaves, calmed the raging sea with a word, and raised Lazarus from the dead. Should we say that what was shown in these acts is greater than His innate Power? Then how (tell me) did He establish the great Heaven and spread it out like a tent to dwell in? How did He found the earth? How did He become the Maker of the sun and moon and everything in the firmament? How did He create angels and archangels, thrones and lordships, and also the Seraphim? He who occupied such a vast and supernatural position, lacking neither Might nor Wisdom from another—how could He be powerless in such small matters? Or how should He who is glorified by the holy Prophets as Wisdom need someone to teach Him what to say to the Jews? For I hear a certain prophet say, "The Lord who made the earth by His power, who established the world by His Wisdom, and stretched out the heavens in His discretion." And besides, the Divine Daniel also says, "Blessed be the name of God for ever and ever, for wisdom and understanding and might are His." But if both might and wisdom are His, according to the Prophet's voice, who will any longer endure the wordiness of the heretics who say that the Wisdom and Power of the Father is supplied with both power and wisdom from another?

But that by examining also the very nature of things, we may more accurately test what are said by Christ, we will add this too to what has been said. What so great deed hath the Only-Begotten made Man wrought, that will surpass His inherent Power? For it was like I suppose that some would say that it then resulted that He should fitly say, as having borrowed the Power from God the Father, Of Myself I do nothing, because He drove out the evil spirit, let go the palsied from his infirmity, freed the leper from his suffering, gave the blind to see, sated a no easily reckoned multitude of men with five loaves, appeased the raging sea with a word, raised Lazarus from the dead: shall we say that the manifestation herein is superior to His innate Power? Then how (tell me) did He stablish the so great Heaven and spread it out as a tent to dwell in, how founded He the earth, how became He Artificer of sun and moon and what pertains to the firmament? how created He angels and Archangels Thrones and Lordships and yet besides, the Seraphim? He Who was in so vast and supernatural position, lacking neither Might nor Wisdom from another, how could He be powerless in matters so small, or how should He Who by the holy Prophets is glorified as Wisdom need one who must teach Him what to say to the Jews? For I hear a certain one say, The Lord who made the earth by His power, who established the world by His Wisdom, and stretched out the heavens in His discretion, and besides, the Divine Daniel too says. Blessed be the name of God for ever and ever, for wisdom and understanding and might are His. But if His, according to the Prophet's voice, are both might and wisdom, who will any more endure the wordiness of the heterodox, saying that the Wisdom and Power of the Father is supplied with both power and wisdom from another?

But if we said (he says) that there was some other being who supplied to the Son what He lacked in power, or who taught Him, you could reasonably attack us with words, knowing that you were standing on the side of the One being insulted. But since we say that God the Father gives this, what basis for complaint still appears to you from that claim?

"But if we said (says he) that there were some other to supply to the Son what He lacked of power, or to teach Him, reasonably could ye attack us with words, knowing that ye were on the side of Him as insulted: but since we say that God the Father gives this, what plea for aggrievance any longer appears to you from thence?"

Therefore, if you think you will not wrong the Son at all by saying He is by physis unlike the One who begot Him, even though He is said to be supplied by Him, remember your earlier words, man, and learn from them not to be offended. Grant that He is in all things equal to His Progenitor and in no way or respect inferior to Him. But if this draws you away from orthodox reasoning and persuades you to think of Him what is not lawful, why do you try in vain to mislead us with such rotten words? It will make no difference at all whether God the Father Himself or anyone else is said to give anything to the Son. For once He has fallen under the charge of receiving anything, what benefit will He gain even if the person giving were extremely distinguished? For what difference, tell me, does it make to a person who refuses a blow whether he is struck with a wooden rod or a gilded one? The good thing is not to suffer in this way but not to suffer at all. Therefore, if the Son is proved to be lacking in both power and wisdom by being shown to receive anything from Him, and thus stands fully accused, how is it not utterly foolish for us to assault our hearers with stale words and to cover over the charge with deceptive inventions by claiming that no one but the Father alone is admitted as supplying Him? But I marvel that, though they think themselves wise and considerably skilled in the art of making subtle distinctions with words foreign to the subject, this escaped them: that by disparaging the Impress of God the Father—that is, the Son—you do not so much accuse Him as the One whose Impress He is, since He must necessarily be as He is seen to be in the Son.

Therefore if ye think that ye will in nothing wrong the Son, in respect of His being by Nature unlike Him Who begat Him, even though He be said to be supplied by Him, remember, man, your late words, and be taught thereby not to be offended: grant Him to be in all things Equal to His Progenitor, and in no way or respect whatever inferior to Him. But if it draw thee aside from the reasonings of orthodoxy, and persuade thee to deem of Him what is not lawful, why dost thou vainly attempt to beguile us with so rotten words? for it will make no difference at all, whether God the Father Himself, or any other than He, be said to give ought to the Son. For having once fallen under the charge of receiving ought, what gain will He derive, though the Person of the Giver were exceeding illustrious? For what difference (tell me) will it make to a person who refuses a blow to be struck with a wooden rod or a gilt one? for it is not the suffering in this way that is good but the not suffering at all. The Son therefore being proved to be lacking in both power and wisdom, if He be shewn to receive ought from Him, and having herein complete accusal, how is it not utterly foolish that we should smite our hearers with stale words, and by inventions of deceit smear over the charge by deeming that no one else but the Father Alone is admitted as supplying Him? But I marvel how though they think they are wise, and in no slight degree practised in the art of making subtle distinctions with words foreign to the subject, that this escaped them, viz., that by disparaging the Impress of God the Father, i. e., the Son, ye do not so much accuse Himself as Him Whose Impress He is, since He must of necessity so be as He is seen to be in the Son.

"But," he says, "the Son's own voice will force you, even against your will, to agree with what He did not refuse to say: for He Himself has confessed that He does nothing of Himself, but that whatever He was taught by God the Father, these things He speaks."

"But," says he, "the Son's own voice will compel thee even against thy will to consent to what He did not disdain to utter: for Himself hath confessed that He doth nothing of Himself but that whatever He was taught of God the Father these things He speaks."

Well then, let what's well said seem wrong to you, my good man, since you've denied the light of truth. But we will go our own way and judge the Only-Begotten as is customary and fitting, comparing what's before us with proper reverence. For if the Only-Begotten had said, "I do nothing of Myself but receive power from God the Father—that's how I work wonders and am marveled at," even then His words would show that He shouldn't be accused, though our opponent would seem to have a stronger argument against us. But since He says simply and absolutely, without any addition, "I do nothing of Myself," we surely won't say that He is blaming His own physis as weak in any way, but rather that He means something else that is true and cannot be faulted. To see clearly what He's saying, let's apply this expression to human beings. Suppose there are two men who have the same physis, equal in strength and like-minded with each other, and one of them says, "Of myself I do nothing." Is he saying this because he's powerless and unable to do anything at all by himself, or because he has the other person's co-approval, co-mindedness, and co-working? Think of the Son this way, I urge you—indeed, much more so than this. For when the Jews were foolishly attacking Him as He worked miracles, even accusing Him of breaking the sabbath and charging Him with transgressing the law, He finally showed that God the Father was in all things co-minded and co-approving, skillfully shaming the unbridled minds of those who didn't believe Him. For it was likely that some would now draw back from any inclination to blame Him when He said that He did all things according to the Father's will and pointed to His own will in the Father's. That the Son does all things according to the Father's will shows that He is not lesser and a subordinate worker, but is of Him and in Him and Consubstantial. For since He is the very Wisdom of the Father and His living Counsel, He confesses that He does nothing other than what the Father wills, whose Wisdom and Counsel He is, just as the understanding that is in us does nothing of itself but accomplishes all that seems good to us. The example is small compared to the reality, but it gives a clear image of the truth. And just as the understanding within us is considered nothing other than ourselves, in the same way I judge that the Wisdom of God the Father—that is, the Son—is nothing other than He with regard to sameness of ousia and exact likeness of physis, for the Father is Father and the Son is Son in their own prosopon.

Well then to thee, good sir, let the things even that are well said seem to be not well, seeing that thou deniedst the light of truth: but WE again will go our own way, and will deem of the Only-Begotten as is customary and wonted, with becoming piety comparing them with what is before us. For if the Only-Begotten had said, I do nothing of Myself but receiving power from God the Father, I both work wonders and am marvelled at, it would be even thus a speech shewing that He nowise ought to be accused therefore, yet would our opponent have seemed to oppose us with greater shew of reason. But since He says simply and absolutely without any addition, I do nothing of Myself, we will not surely say that He is blaming His own Nature as infirm for ought, but that He means something else that is true and incapable of being found fault with. In order that transforming the force of the expression to man, we may see accurately what He says, let there be two men having the same nature, equal in strength and likeminded one with another, and let one of them say, Of myself I do nothing, will he say this as powerless and able to do nothing at all of himself, or as having the other co-approver and co-minded and co-joined with him? thus conceive I pray of the Son too, yea rather much more than this. For since the Jews were foolishly springing upon Him as He was working marvels, even accusing the breach of the sabbath, and imputing to Him transgression of the law, He at length shewed God the Father in all things Co-minded and Co-approver, skillfully shaming the unbridled mind of them who believe Him not. For it was like that some would now shrink from any inclination to blame Him when He said that He did all things according to the Will of the Father and pointed out His own Will in His. For that the Son does all things according to the Will of the Father will shew that He is not less and an under-worker, but of Him and in Him and Consubstantial. For since He is the Very Wisdom of the Father and His Living Counsel, He confesses that He does not do ought else than what the Father wills, Whose both Wisdom and Counsel He is, seeing that the understanding too that is in us does not ought of itself, but accomplishes all that seems good to us. And little is the example to the verity, but it hath an image not obscure of the truth. And as the understanding that is in us is accounted nought else than we ourselves, in the same way I deem the Wisdom of God the Father, i. e., the Son, is nought other than He in regard to sameness of Essence and exact Likeness of Nature: for the Father is Father and the Son Son in Their own Person.

But because He adds to this, "As the Father taught Me, I speak these things," let no one think that the Son needs to be taught anything at all (for it would be completely absurd to think this way). Rather, what is being said means this: The Jews were unable to understand anything good. They were not only offended by the miracles that were done, but you can see them reacting the same way whenever something fitting for God was said—especially when He truly says, "I am the Light of the world." They were both deeply disturbed and began planning reckless actions. But the Lord Jesus Christ, to show them that they were raging about this for no reason, says that His own words are God the Father's, using the word "taught" in a more human way. Yet we will find that what He says has a subtle deeper meaning. If the enemy of the truth will not accept what is human, he greatly misunderstands the plan of the economy with flesh (for the Only-Begotten humbled Himself by being made man, and for this reason He often speaks as a man). But let him understand again that the saying "As the Father taught Me, so I speak" will in no way diminish the Son's dignity as God, for we will show that this statement of His is also completely sound and correct from every angle. But let the one who accuses the doctrines of piety answer this question: Who, tell me, teaches a newborn baby to use human speech? Why doesn't it roar like a lion or imitate some other irrational creature? Nature itself is the teacher, shaping the offspring according to the character of the one who fathered it, and the child will surely proceed to that common speech used by everyone. So it is possible to learn from nature without being taught, since nature pours the entire character of the parent into the offspring, so to speak. In the same way, then, the Only-Begotten Himself here affirms that He learned from the Father. For what nature is to us, God the Father can reasonably be understood to be to Him. Just as we, being humans born of humans, learn from nature without being taught and speak as is fitting for humans, so too He, being God from God by nature, learned from His own nature, as it were, to speak as God and to say things fitting for God—such as "I am the Light of the world." For what He knows that He is because of the Father from whom He comes (for He is Light from Light), this He said He learned from Him, having a kind of untaught learning of works and words befitting God from the very nature of the One who begot Him, rising by necessary laws to complete sameness in will and word with God the Father. For how could sameness of will and equality and likeness in words not necessarily exist in those who have the same nature? We are speaking entirely of God here, not of ourselves. For us, differences in character and variations in will and the tyranny of passions drag us away from what is fitting. But the divine and inconceivable nature, being always the same and fixed immovably in its own goodness, what divergence toward anything else could it have? How could it not always move in the straight course of its own purpose and both speak and accomplish what belongs to it? The Only-Begotten, then, being of the same ousia with the One who begot Him and preeminent in the dignities of the one Godhead, will surely and necessarily do whatever the Father Himself also does (for this is what "doing nothing of Himself" means). And He will surely speak what belongs to the One who begot Him—not as a servant or one who is commanded or as a disciple, but possessing as the fruit of His own nature the ability to use the words of God the Father as well. For in this it shines forth clearly and beyond all criticism that nothing is said by Him as if it were from Himself alone.

But because to this He adds, As the Father taught Me, I speak these things, let no one think that the Son is in need of teaching for any thing whatsoever (for great is the absurdity of reasoning herein): but the force of what is said has this meaning. For the Jews who were not able to understand ought that was good, were not only offended at what were marvellously wrought, but also when ought God-befitting was uttered one may see them in the same case, and specially when He truly says, I am the Light of the world, they were both cut to the heart and counselled all-daring deeds. But the Lord Jesus Christ that He might convict them of vainly raging about this says that His own Words are God the Father's, saying Taught in more human wise. Yet we shall find the force of the speech not without a subtle inner-thought, and if the enemy of the truth will not admit what is human, he very greatly wrongs the plan of the economy with Flesh (for the Only-Begotten humbled Himself being made Man, and for this reason ofttimes He speaketh as Man): but let him know again that the saying, As the Father taught Me, so I speak, will no way injure the Son in respect of God-befitting Dignity, for we will show that this saying of His too is on all sides sound and right. But let yon accuser of the doctrines of piety answer us who ask, Who (tell me) teaches the new-born babe to use human voice? why does he not roar as a lion or imitate some other of the irrational creation? But nature its teacher fashioning after the property of the sower that which is of him must needs surely and will proceed to that common sound used by all. It is then possible without being taught to learn of nature which infuseth so to say the whole property of the sower into tho offspring. Thus therefore does tho Only-Begotten Himself here too affirm that He learned of the Father. For what nature is to us, that full surely may God the Father be reasonably conceived of to Him; and as WE since we are men and of men, learning untaught from nature speak as befits men, so He too, since He is God of God by Nature, learnt as of His Own Nature to speak as God and to say things befitting God, as is I am the Light of the world. For what He knows that He is because of the Father from Whom He is (for He is Light of Light), this He said that He learnt of Him, having a sort of untaught learning of God-befitting works and words from the own Nature of Him Who begat Him, mounting up as by necessary laws to sameness in all things of will and of word with God the Father. For how must not sameness of Will and Equality and Likeness in Words needs be without contradiction inexistent in Those Who have the Same Nature? Of God altogether are we speaking, not of us; for us divergences of manners and differences of wills and tyrannies of passions drag aside from the limits of what befits: but the Divine and Inconceivable Nature being the Same always and fixed immoveably in Its own Goods, what divergences unto ought else can It have? or how will It not altogether advance the straight course of Its own Purpose and both speak and accomplish what belongs to It? The Only-Begotten then being of the Same Essence with Him Who begat Him and pre-eminent in the Dignities of the One Godhead, will (I suppose) surely and of necessity work whatever the Father Himself too works (for this is the meaning of doing nothing of Himself); and will surely speak what belongs to Him Who begat Him, not as a minister or bidden or as a disciple, but possessing as the fruit of His Own Nature, to use the words also of God the Father. For herein shines forth clearly and apart from all railing this, viz. that nothing is said by Him [as from Himself].

Here He shows clearly that He interprets the counsel of God the Father, while having no counsel other than what is in the Father (how could He? for He is Himself the living and hypostatic counsel and will of the One who begot Him, as one of the saints says in the Book of Psalms, "In Your counsel You guided me," and again, "Lord, by Your will You gave strength to my beauty," for in Christ are all good things for those who love Him). Rather, He brings forth to our knowledge the things that are in God the Father. For just as our spoken word, uttered externally and poured out through the tongue, makes known what is in the depths of our understanding—both receiving, as if learning, the will that is in our mind concerning anything, and being driven by it to express it in that way—so again we should piously understand that the Son (surpassing the force of this example in that He is Himself both Word and Wisdom of God the Father) uttered what exists in the Father. And since He is not impersonal as a human being's word is, but indwelling and living, having His own being in the Father and with the Father, He says here that He is not alone, but that with Him is also the One who sent Him. But when He says "with Me," He indicates something God-befitting and mysterious. For we do not think He means this in the sense that God may be with a prophet, for instance, guarding him with His own power and helping him by His favor or by the enlightenment of the Spirit stirring him up to prophecy—that the One who begot Him is with Him in that way. But here too He uses "with Me" in another sense: for the One who sent Me, He says—that is, God the Father—is in the same nature as I am.

Herein He shews clearly that He interprets the Counsel of God the Father, Himself having none other than is in Him (how could He? for He is Himself the Living and Hypostatic Counsel and Will of Him Who begat Him, as is said in the Book of the Psalms by one of the Saints, In Thy Counsel Thou guidedst me, and again, Lord by Thy Will Thou gavest might to my beauty: for in Christ are all good things to them that love Him) but as bringing forth unto our knowledge the things that are in God the Father. For as this word of ours uttered externally and poured forth through the tongue makes known what is in the deep of our understanding, both receiving, as some learning, the will that is in our mind in respect of anything, and impelled by it to utter it in such manner: so again we will piously conceive that the Son (surpassing the force of the example in that He is Himself both Word and Wisdom of God the Father) uttered what exists in Him. And since He is not impersonal as is man's, but inbeing and Living as having His own Being in the Father and with the Father, He says here that He is not Alone, but that with Him is Him also That sent Him. But when He says, With Me, He indicates again something God-befitting and Mystic. For we do not think that He saith thus, viz. that as God may be (for instance) with a Prophet, guarding him, that is, with His own Might and aiding him by His favour or by the enlightenment through the Spirit stirring him up to prophecy:—-that so is He That begat Him with Him. But here too He puts with Me in another sense: for He That sent Me (He says) i. e., God the Father, is in the same Nature as I.

After this sort you will understand what is also in Isaiah the Prophet about Christ: "Know, you peoples, and be defeated, for with us is God." For our discussion of this will suit those who have placed their hope of salvation on Him. And these too say "With us is God," not as if anyone should imagine that God will be our co-worker and assistant, but that He will be with us, that is, of us. For the Word of God has become Man, and in Him we have all been saved and broken the bonds of death, and cast off the corruption of sin, since God the Word, being in the Form of God, has come down to us and become with us. So just as we understand here "With us is God" to mean that the Word of God the Father has become of the same physis with us, so here too, keeping the same analogy in our thoughts, when Christ says "He that sent Me is with Me and has not left Me alone," we shall clearly understand Him to indicate mystically that (as we said before) God the Father is of the Same Physis as I and has not left Me alone. For it would be altogether impossible not to have wholly with Me God the Father from Whom I am begotten.

After this sort will you understand that too which is in Isaiah the Prophet about Christ, Know ye people and he ye worsted for with us is God. For our discourse hereon will befit those who have set on Him their hope of being saved. And these too say With us is God, not as though any should imagine that God will be our co-worker and co-assistant, but that He will be with us, that is, of us. For the Word of God hath become Man, and in Him we all have been saved and burst the bonds of death, and put off the corruption of sin, since God the Word being in the Form of God hath come down to us and become with us. As then we here understand With us is God, for, The Word of God the Father hath become of the same nature with us: so here too preserving the same analogy in our thoughts, when Christ says, He that sent Me is with Me and hath not left Me alone, we shall clearly understand Him to indicate mystically that (as we said before) God the Father is of the Same Nature as I and hath not left Me alone: for it were altogether impossible not to have wholly with Me God the Father of Whom I am begotten.

Perhaps someone will ask more thoughtfully: Why does the Savior say such things, or what induced Him to give this explanation?

And perhaps some one will say and will ask more thoughtfully, Why does the Saviour say such things or what was it induced Him to come to this explanation?

To this we will reply, showing that He added this profitably and necessarily to what He had already said. For since He said that "as the Father taught Me, I speak these things," He must show that the Father is now present with Him and consubstantial with Him, so that He may be believed to speak what is His own—as God speaks the things of God—and is urged on by the natural property of the One who begot Him to say what befits God. This is just as the children of human beings, having by their nature some untaught knowledge (as we said above), truly know the properties of human nature. We must not therefore be offended when the Son says that He learned anything from the Father; for He will not be found lesser than Him or foreign to Him for this reason. And let us consider the matter this way: the question of essence is not tested by whether one knows something or does not know it, but by what each is by nature. For example, suppose Paul and Silvanus; and let Paul know and be instructed perfectly in the mystery concerning Christ, while Silvanus knows somewhat less than Paul. Are they then not alike in nature, or will Paul surpass Silvanus in respect of essence because he knows the depth of the mystery more than the other? But I suppose that no one will be foolish enough to ever suppose that their nature is separated because of superiority or inferiority in knowledge. When the condition of essence is (as we have said) accurately proved not to lie in learning or teaching anything, it will not at all harm the Son with regard to His being by nature God if He says that He learns anything from His own Father. For He will not on this account go forth from consubstantiality with Him, but remains wholly what He is, God of God, Light of Light.

To this WE will reply, shewing that profitably and of necessity did He add this too to what He had already said. For since He said that as the Father taught Me, I speak these things, needs does He shew that the Father is now co-with Him and consubstantial with Him, that He may be believed to speak what is His, as God the things of God, and urged on by the Natural Property of Him That begat Him to say what is God-befitting, just as the children of men having of their nature some untaught learning, as we said above, know truly the properties of human nature. We must not therefore be offended, when the Son says that He learnt ought from the Father; for not for this reason will He be found less than He nor yet alien according to them. And let us consider the matter thus. Not in knowing any thing or in not knowing it, is the matter of essence tested, but in what each by nature is. As for example suppose Paul and Silvanus; and let Paul know and be instructed perfectly in the mystery as to Christ, Silvanus somewhat less than Paul. Are they then not alike in nature or will Paul surpass Silvanus in respect of essence, because he knows the depth of the mystery more than the other? But I suppose that no one will be foolish to such an extent as ever to suppose that their nature is severed by reason of superiority or inferiority in knowledge. When then the condition of essence is (as we have said) accurately proved not to lie in learning or teaching ought, it will no wise injure the Son in regard of His being by Nature God, if He say that He learns ought of His own Father. For not on this account will He go forth from Consubstantiality with Him, but abideth wholly what He is, God of God, Light of Light.

But you might say, How can this be? Doesn't this mean the Father is greater in knowledge, since He teaches the Son? But we will say again that we have thoroughly demonstrated through many arguments that the Wisdom of the Father has no need of learning and instruction, and by assembling many proofs, we have shown that their position ends in limitless blasphemy. Next, you must also understand that the Son's purpose and constant concern is always to diminish His own Dignity and not to speak much in a God-befitting manner, because of the Form of the servant and the humiliation He undertook for our sake. For how far has He descended, and from where to what has He moved, if He says nothing inferior and not completely unworthy of God-befitting glory? For these reasons, He often takes the form of not knowing as Man what He knows as God. You can see this clearly in the story of Lazarus of Bethany, whom He brought back to life with miraculous power and a most God-befitting voice, even though he was already four days dead and decaying. Look at the divine economy (deliberate arrangement) in this. For though He knew that Lazarus was dead and had already announced this to His disciples as God, He asked in human fashion, saying, Where have you laid him? What an amazing thing! He who was living far from Bethany and was not ignorant as God that Lazarus was dead—how could He need to learn where the tomb was? But you might say (and you would be quite right) that He pretended to ask the question, arranging something beneficial. Therefore, accept in this case too that He says for deliberate purpose that what He knows as God, He learned from the Father. He does not allow the mad foolishness of the Jews to be stirred up further, and restraining the anger of the more ignorant, He does not present God-befitting language to them in unmodified form, even though it would have been more fitting for Him to do so.

But you will perhaps say, How then? the Father is greater in knowledge, for therefore doth He teach the Son. But we again will say that we have entirely shewn through many words that the Wisdom of the Father is without any need of learning and instruction and having joined together many arguments thereto, we proved that their speech has its exit in boundless blasphemy. Next, it is necessary to tell thee besides that the Son's aim and special care is ever to abate His own Dignity and not to speak much in God-befitting manner, because of the Form of the servant and of the abasement thence for our sakes undertaken. For whither hath He descended, and whence unto what removed, if He say nothing inferior and not wholly worthy of God-befitting glory? For for these reasons He often takes the form of not knowing as Man what as God He knows. You will see this clearly in the history of Lazarus of Bethany, whom when now of four days and stinking, He with wonder-working might and most God-befitting voice caused to return to life. Look at the economy fashioned herein. For knowing that Lazarus was dead and having fore-announced this, as God, to His disciples, in human wise Ho asked, saying, Where have ye laid him? O wondrous deed! He Who was living far away from Bethany and was not ignorant as God, that Lazarus is dead, how sought He to learn where the tomb was? But you will say (thinking most rightly) that He made feint of the question, arranging something profitable. Receive therefore in this case too that He economically says that what He knows as God, this He learnt of the Father; not permitting the mad folly of the Jews to be further excited, and punishing the wrath of the more unlearned, He does not introduce God-befitting language to them unsoftened, although it rather befitted Him so to do.

But since they were assuming that He is merely a man, He mixes the dignity of Godhead with words befitting a man and speaks economically in a more lowly way than He actually is: "For I do always the things that please Him." Please receive in this also the solution to what seems difficult, and observe clearly that He rightly interprets "Of Myself I do nothing." For this reason, He says, I testified that I do nothing of Myself when I just now addressed you, because it is My habit and practice to do nothing discordant with God the Father, nor to be able to do anything except what pleases My Progenitor. It is then very clear that only in this way will it be understood that the Son does nothing of Himself: namely, in His always doing what pleases God the Father, so that unless He had worked in this way, He would have done something of Himself—that is, contrary to the Will of Him who begot Him. It is not, then, because He falls short of the Paternal Goodness, nor because He is unable to achieve anything by His own strength, that He affirms here that He does nothing of Himself, but because He is of the same mind and will always with His Progenitor in everything, and has no thought of ever accomplishing anything separately. And we do not, going off into extravagant notions, think that the Son is here displaying in Himself any virtue that comes from choice and habit, but rather the fruit of a nature that knows no turning, which does not need the divine help in deciding to do anything. For in the case of creatures, since they are capable of turning toward the worse and of giving way to changes from better to worse, goodness will be the fruit of a pious and virtuous disposition. But in the case of the divine and all-surpassing nature, it is not so. For since all change and turning is removed and has no place, goodness will be the fruit of the unalterable nature, just as heat is in fire or cold in snow. For fire obviously has its proper action not from voluntary decision but from what is natural and essential, without the power to be otherwise unless it is prevented from its action by the will of its Maker. Therefore the Only-Begotten does not say this as we do, or as any other rational creature does, who are mastered by our free will to press forward to do what pleases God the Father; not so does the Only-Begotten speak, but as one who follows the laws of His own nature and is able to think and do nothing except according to the Will of Him who begot Him. For how could the consubstantial and one Godhead ever be at variance with itself? Or how could it do what it does not like, as though anyone had power to turn it aside to anything else? For though God the Father exists properly and by Himself, and likewise both the Son and the Spirit, yet the holy and consubstantial Trinity is not torn apart into complete separation, but the whole fullness of it rises up to one nature of Godhead.

But since they were surmising that He is yet mere man, He mingling as it were the Dignity of Godhead with man-befitting words speaks economically more lowly than Ho is, For I do always the things that please Him. Receive (I pray) herein too the solution of what seem hard and observe clearly that He rightly interprets. Of Myself I do nothing. For for this reason (He says) testified I that I do nothing of Myself, when I but now addressed you, because it is My habit and practice to do nothing discordant to God the Father, nor to be able to do anything save what pleaseth My Progenitor. It is then very clear that in this alone will it be understood that the Son doth nothing of Himself, viz. in His ever doing what pleases God the Father, so that except He had thus wrought, He would have done somewhat of Himself, i.e., contrary to the Will of Him That begat Him. It is not then because He comes short of the Paternal Goodness, nor because of being able to achieve nought of His own Strength, that He here affirms that He does nothing of Himself, but because He is Co-minded and Co-willer ever with His Progenitor in every thing, and has no thought of ever accomplishing any thing as it were separately. And we do not, going off into extravagant notions, think that the Son is here displaying in Himself any virtue proceeding of choice and habit, but rather the Fruit of Nature That knows no turning, Which needs not the Divine [help] in counselling to do anything. For as to the creatures, inasmuch as they are capable of turning to the worse, and of giving way to changes from better to worse, good will be fruit of the pious and virtuous disposition: but as to the Divine and All-Surpassing Nature it is not so. For since all change and turn is removed and has no place, good will be the fruit of the unalterable Nature, just as heat in fire or cold in snow. For fire has obviously its proper action, not of voluntary notion, but natural and essential, without the power of being otherwise except it be driven away from its action by the will of its Maker. Therefore not as WE, or ought other of the rational creation, mastered by our free will to press forward to do what pleases God the Father; not so does the Only-Begotten say thus, but as following the laws of His own Nature and able to think and do nought save according to the Will of Him Who begat Him. For how could the Consubstantial and One Godhead ever be at variance with Itself? or how could It do what liketh It not, as though any had power to turn it aside unto ought else? For though God the Father exist properly and by Himself, likewise both the Son and the Spirit, yet is the Holy and Consubstantial Trinity not riven asunder unto complete severance, but the whole Fulness thereof mounteth up unto One Nature of Godhead.

We must also consider this: no argument can reasonably pull the Son down from His sameness of nature with the Father, since He affirmed that He always does what pleases Him. Rather, being consubstantial with Him, He will thereby be acknowledged to be God of God by nature and truly. For who, tell me, will understand the things of God in a God-befitting and precise manner, unless he too is by nature God? Or who will always perform what is pleasing to Him, if he does not have a nature beyond the reach of the worse, and does not possess as his portion the excellent dignity of the divine nature—that is, being unable to sin? For it has been said of the creature, "Who will boast that he has his heart clean, or who will be confident that he is pure from sins?" And elsewhere the divine Scripture, extending its statement even to the very utmost limit, says, "The stars are not pure in His sight." For angels, although far removed from our condition and having a firmer standing regarding virtue, have not kept their own princedom. For because some were completely torn from there and fell into sin, the whole nature of the rational creation lies under the charge of being receptive to sin and unable to be free from change for the worse. And the reasonable and godlike living creature upon the earth has fallen, not after any long period, but in the first man Adam. Therefore unchangeability and unturning and being able to be by nature the same are wholly denied to the creature; these belong to God alone who is in truth. But this shines forth fully in the Son, for He did no sin, as Paul says, neither was guile found in His mouth. Therefore the Son is God, and by nature of God who cannot sin, nor overstep what befits His nature. When then He confesses that He always does those things that please the Father, let no one be offended, nor think that He who is of Him is in a lesser rank than the Father, but let him rather think piously that as God of God by nature He ascends to the sameness of counsel and, so to speak, sameness of work with Him who begat Him.

We must besides consider this too, that no argument can reasonably pull down the Son from His sameness of Nature with the Father, seeing that He affirmed that He always doth what pleaseth Him, but rather being Consubstantial with Him will He be thereby acknowledged to be God of God by Nature and Very. For who (tell me) will savour the things of God after a God-befitting and exact manner, except Himself too be by Nature God? or who will perform always what is pleasing to Him, if he have not a nature beyond the reach of the worse, and have for his share the choice Dignity of the Divine Nature, I mean being unable to sin? For of the creature it has been said, Who will boast that he has his heart clean, or who will be confident that he is pure from sins, and elsewhere the Divine Scripture extending its utterance even to the very utmost bound says, The stars are not pure in His Sight. For angels, albeit far removed from our condition, and having a firmer status as to virtue, have not kept their own princedom. For by reason of some being altogether torn thence and falling into sin, the whole nature of the rational creation lies under the charge of being recipient of sin, and powerless to be imparticipate of change for the worse: and the reasonable and godlike living creature upon the earth hath fallen, not after any long period, but in the first man Adam. Wholly therefore refused to the creature is unchangeability and un-turning and being able to be of nature the same; to God Alone That is in truth will it belong. But this shines forth full well in the Son, for He did no sin, as Paul saith, neither was guile found in His Mouth. God therefore is the Son, and by Nature of God who cannot sin, nor over overstep what befits His Nature. When then He confesses that He does always those things that please the Father, let no one be offended, nor deem that in lesser rank than the Father is He who is of Him, but let him rather think piously that as God of God by Nature He ascendeth unto the sameness of counsel and (so to speak) sameness of work with Him Who begat Him.

The wise Evangelist often marvels at Christ practicing restraint in His words because of the weakness of His hearers, and He was accustomed to accomplish something great by doing this. For although it was in His power as God to speak all things and to shape His discourse freely and with royal authority over all, by keeping measure in His speech economically, He draws many into obedience and persuades many others to pay attention to Him more earnestly. Therefore the Savior's purpose is not empty—I mean His speaking to the crowds in a more human manner—for some of the more uneducated people were accustomed to rage against Him quite a bit and to abandon Him readily when they saw a man but heard words befitting God. But since He was God and Man in one, possessing without blame the authority belonging to each nature, and able to speak without fault in whatever way He pleased, He acted very wisely by adapting His speech to the fickleness of His hearers, declaring about Himself in various ways (and frequently) the things that belong to a man, such as "Of Myself I do nothing" and statements similar to this. For they understood nothing at all but attacked what was said without any investigation, and they resorted to this common and superficial way of understanding it, thinking that He was saying, "I work miracles by receiving power from God, and He is with Me, since I do always what is pleasing to Him."

The wise Evangelist ofttimes marvels at Christ practising depreciation in His Words because of the infirmity of the hearers, and wont to achieve something great thereby. For whereas it was in His Power as God to speak all things, and to fashion His Discourse free and with royal Authority over all, keeping measure in His Speech economically, He encloses many unto obedience, many again He persuades to give heed more zealously unto Him. Therefore not empty is the Saviour's purpose, I mean His speaking to the multitudes in more human wise: for some of the more unlearned were used to rage against Him not a little and readily to desert Him, beholding a man and hearing God-befitting words. But since He was God and Man in one, having unblamed the authority that pertains to each, and able to speak without fault in whatever way He please, He doing exceeding well fashioned it in view of the levity of His hearers, diversely declaring of Himself (and that often) the things that belong to a man, such (I mean) as Of Myself I do nothing and things akin to this: for they understanding nothing whatever, but attacking without any investigation what was said, went to this common and offhand mode of understanding it, and thought that He said, Receiving power of God I work miracles, and He is with Me, since I do always what is pleasing to Him.

Those who share the same mindset as the unholy Jews are the accursed enemies of the Truth. They contradict the doctrines of piety and love to argue, thinking poorly of the Lord. By seizing upon what is said economically and rightly in order to overthrow His inherent Glory and Authority, they steal away the Beauty of the Truth. For they have not (it seems) remembered Paul, who says that one ought to cast down imaginations and every high thing that exalts itself against the knowledge of God, and to bring into captivity every thought to Christ and to His obedience. They have not known what was uttered concerning the Divine Oracles by one of the Prophets: Who is wise and he shall understand these things? prudent and he shall know them? For unless some exceedingly great obscurity hovered upon them, and a deep dark veil floated over them, what would be the need for a wise and prudent man to be sought after who might discover the knowledge of them?

Likeminded then with the unholy Jews are the accursed enemies of the Truth, who contradicting the dogmas of piety and loving to wrangle, think meanly of the Lord, and seizing on what is economically and rightly said, to overturn therewith His inbeing Glory and Authority, they steal away the Beauty of the Truth. For they have not (it seems) remembered Paul who saith that one ought to cast down imaginations and every high thing that exalteth itself against the knowledge of God and to bring into captivity every thought to Christ and to His obedience: they have not known what was uttered concerning the Divine Oracles by one of the Prophets, Who is wise and he shall understand these things? prudent and he shall know them? For unless some exceeding great obscurity hovered upon them, and a deep darksome veil floated over, what were the need for a wise and prudent man being sought after who might find out the knowledge of them?

And this is more than enough for the present matter. Let us now speak about what is before us, choosing something profitable. When Christ said these things, many people believed in Him, as the Evangelist says—not all, but many. Yet although He is Very God and nothing is hidden from His Eyes, and He knows with complete accuracy that He will not bring all to belief, He nevertheless persists, spending much time in discourse with those who come to Him. In this too He gives us a most excellent Example and offers Himself as a Pattern to the Teachers of the Church. For even if not everyone benefits because of their own depravity, since it is likely that some will gain good from it, we must not be lazy about leading people to what is profitable. For if we bury in unfruitful silence the talent given to us—that is, the grace through the Spirit—we shall be like that wicked servant who said without any restraint to his Master, "I knew that You are a hard man, reaping where You did not sow and gathering where You did not scatter seed, and I was afraid and hid Your talent in the earth. Look, You have what is Yours." But what end that wretched man came to, and what penalty He exacted from him, the diligent reader knows well, having encountered it more than once in the Gospel books. Therefore let us take this to heart and understand rightly that it is the duty of anyone set forth for this work to be free from all laziness in teaching, and in no way to turn aside and despise it, even if not everyone is persuaded by his words. Rather, you should rejoice at what you gain from your labor. It is also fitting to consider with complete seriousness what our Savior has spoken: "The disciple is not above his master, nor the servant above his lord. It is enough for the disciple to be like his master and the servant like his lord." For if the Lord does not persuade everyone because of the crookedness and hardness of heart of the hearers, who will blame our feeble speech, though it requires understanding that comes from free choice, not from necessity?

And this is abundance for the present matter, we will speak rather on what is before us, choosing something profitable. Upon Christ when saying these things, there believed on Him, as saith the Evangelist, not all but many. Yet albeit He is Very God, and hath nought that is not wholly naked unto His Eyes and knows and that with all accuracy that He will not take hold of all unto belief, He yet perseveres, expending long discourse on them who come to Him, giving us an Example most fair in this too, and offering Himself a Pattern to the Teachers of the Church. For even though all be haply not profited because of their own depravity, yet since it was likely that some would reap good thereby, we must not be sluggish to lead to what is profitable. For if we bury so to say in unfruitful silence the talent given us, that is, the grace through the Spirit, we shall be like that wicked servant who said without any restraint to his Master, I knew Thee that Thou art an hard man reaping where Thou didst not sow and gathering whence Thou didst not straw and I was afraid and hid Thy talent in the earth, lo, Thou hast Thine own. But to what end that so wretched man came, and what penalty He exacted of him, the studious man well knows having met with it not once only in the Gospel books. Therefore let us lay this to heart and consider aright that it is his duty to be free from all indolence in teaching, his I mean who is set forth for this work, and in no wise to turn aside to despise it, even though all be not persuaded by his words, but rather shalt thou rejoice at what thou gainest by thy toil. It is meet too to consider with all sobriety that which has been spoken by our Saviour, The disciple is not above his master, nor the servant above his lord: enough for the disciple that he be as his master and the servant as his lord. For if the Lord persuade not all on account of the crookedness and hardness of heart of the hearers, who will blame our feeble speech, though it demand understanding of free-choice not of necessity?

He asks those who believe to have a settled, fixed mindset ready to embrace the good they have chosen. This is faith in Him. For wavering shows complete senselessness and uselessness, since "a double minded man is unstable in all his ways," as it is written. But pressing forward firmly to grasp what is profitable is truly wise and most useful. In terms of the more obvious meaning, He says this: if they desire to obey His words, then they will surely be called His disciples as well. But concerning a hidden meaning, He signifies this: by saying "if you abide in My word," He is clearly withdrawing them gradually and gently from the Mosaic teachings, removing them from attachment to the letter and telling them no longer to cling to what was spoken and done in types, but rather to His own word, which is clearly the Gospel and divine preaching. For He was the one who always spoke to us long ago through the holy prophets, though they were the mediators through whom He spoke to us. But the Gospel preaching should be understood as properly His word, since we find it came to us not through another but through Himself. Therefore when incarnate He says, "I who speak am present." And Paul also testifies in the Epistle to the Hebrews, saying, "God who in many ways and modes long ago spoke to the fathers by the prophets, in these last times spoke to us by the Son." Therefore the Son came to us as a worker of teaching in the final periods of the world, so the Gospel teaching will rightly be called His word. It would be appropriate to say more plainly and openly: "You who have accepted faith in Me and, though late, have now acknowledged Him who was long ago preached to you by the law and prophets—no longer be attached to the types given through Moses, nor be persuaded to cling to the shadows of the law, nor maintain that the power of salvation consists entirely in them, but rather in the spiritual teachings and Gospel preachings that come through Me." But it was not unlikely—indeed it was certain—that having only now and with difficulty received the faith, and with their understanding shaken and ready to be unsettled, they would not endure such words nor hold out at all, since they are always prone to anger. As though the all-wise Moses were being insulted and rendered worthless because the things appointed to them long ago through him were being despised, they would have readily turned to their characteristic boldness and, always inclined to side with him, would have thought nothing of continuing to believe in Christ. Therefore, acting with economy and still speaking in veiled terms, He arranges the things of Moses in contrast with His own words—that is, putting the Gospel preaching over against the law and placing the new teachings in a far superior position to the older ones. He says, "If you continue in My word, you are truly My disciples," for those who are distinguished by perfect faith and unhesitatingly receive the Gospel teaching into their minds, not unduly regarding the shadow of the law, are truly Christ's disciples. Those who do not act this way deceive themselves, unable to be true disciples, and therefore fall away from salvation. Indeed, the blessed Paul openly writes to those who, after the faith, foolishly desire to be justified by the law: "You were set free from Christ, whoever among you are justified by the law; you fell from grace." Single faith and the desire to follow Christ closely are thus wonderful and precious, drawing the shadows of the law into the knowledge of Him and transforming what was spoken darkly into spiritual instruction. For through the law and the prophets the mystery of Him is preached.²³²³

He demandeth of those who believe a disposition established and fixed and prepared for the abode of that good which they had once chosen. And this is faith in Him. For wavering shews utter senselessness and unprofit, seeing that A double minded man is unstable in all his ways, as it is written: but to press forward firmly to have hold of what is profitable, is indeed wise and most useful. As far then as belongs to the more obvious meaning, He says this, that if they shall desire to obey His Words, then shall they be surely called His disciples also. But as regards some hidden meaning, He signifies this: for in saying If YE abide in My Word, He is clearly withdrawing them by degrees and gently from the Mosaic teachings, and removing them from adherence to the letter and bidding them no longer cleave to what were uttered and done in type, but rather to His own Word which is clearly the Gospel and Divine preaching. For He it was Who ever of old was speaking to us through the holy Prophets, but they were the mediators, through whom (that is) He spake to us. But the Gospel preaching will be conceived of as properly His Word (for not through another do we find that it came to us but through Himself) wherefore when Incarnate He says, I That speak am present. And Paul too will testify saying in the Epistle to the Hebrews, God Who in many ways and modes of old spake unto the fathers by the prophets in these last times spake unto us by the Son. Himself therefore a worker unto teaching hath the Son come to us at the last periods of the world: therefore will the Gospel teaching be rightly called His Word. It were meet then more nakedly and openly to say, Ye who have accepted the faith in Me, and though late have yet acknowledged Him Who of old is preached unto you by the law and prophets, no longer be ye attached to the types through Moses, nor be persuaded to cleave to the shadows of the law, nor lay it down that the power of salvation consists wholly in them, but in the spiritual teachings, and in the Gospel preachings that are through Me. But it was not unlikely, yea rather it was undoubted, that receiving but now and hardly the faith, and having their understanding shaken and ready for unsettling, they would not endure such words, nor would at all hold out, in that they are ever prone to anger, but as though the all-wise Moses were hereby insulted, and put to nought because the things appointed to them of old through him were despised:—-they would have turned readily to their proper daring and, ever set upon agreeing with him, thought nothing of any longer believing on Christ. Economically therefore and veiledly as yet arranging the things of Moses in contrast with His own words, i. e., putting the Gospel preaching over against the law, and setting the new teachings in very superior place to the elder ones. He says, If YE continue in My Word, verily ye are My disciples, for they who are pre-eminent in perfect faith and unhesitatingly receive into their mind the Gospel teaching, not unduly regarding the shadow of the law, are in truth disciples of Christ, while they who act not thus, mock themselves, not able to be in truth disciples, and therefore falling away from salvation. And verily the blessed Paul to those who after the faith foolishly desire to be justified by the law, openly writes, Ye were set free from Christ, whosoever of you are justified by the law, ye fell from grace. Wondrous then and precious is single faith and the desire closely to follow Christ, drawing the shadows of the law unto the knowledge of Him, and transfashioning the things darkly spoken unto spiritual instruction. For through the law and the prophets is preached the Mystery of Him.²³²³

The word is still obscure and not completely clear, yet it is full of power similar to those before it, and though fashioned in a different way, it will work through the same reflections. For it too persuades those who have once believed gladly to depart and remove from the worship according to the law, teaching that the shadow is our guide to the knowledge of Him, and that leaving the types and figures, we should go boldly forward to the Truth Itself, that is, Christ the Giver of true freedom and the Redeemer. You shall know therefore (He says) the Truth, if you abide in My Words, and from knowing the Truth you shall find the profit that comes from it. Take then our Lord as saying something like this to the Jews (for we ought I think to expand our meditation on what is now before us, for the readers' benefit): You endured a bitter bondage in Egypt (He says), and prolonged toil consumed you who had come into bitter slavery under Pharaoh, but you cried then to God, and you moved Him to mercy toward you, lamenting the misfortunes which were upon you, you were seeking a Redeemer from Heaven: immediately I visited you even then, and brought you forth from a foreign land, liberating you from most savage oppression, I was inviting you to freedom. But so that you might learn who is your helper and Redeemer, I was sketching for you the mystery of Myself in the sacrifice of the sheep, and commanding it then to prefigure the salvation through blood: for you were saved by anointing both yourselves and the doorposts with the blood of the lamb. Therefore by advancing a little forth from the types, when you learn the Truth, you shall be wholly and truly free. And let no one (He says) doubt about this. For if the type was then to you the bestower of such great goods, how does not the Truth rather give you richer grace?

Obscure as yet and not wholly clear is the word, none the less it is replete with force akin to those before it, and though after other fashion wrought will go through the same reflections. For it too persuades those who have once believed gladly to depart and remove from the worship according to the law, instructing that the shadow is our guide to the knowledge of Him, and that leaving the types and figures, we should go resolutely forward to the Truth Itself, i. e., Christ the Giver of true freedom and the Redeemer. Ye shall know therefore (He says) the Truth, if ye abide in My Words, and from knowing the Truth ye shall find the profit that is therefrom. Take then our Lord as saying some such thing as this to the Jews (for we ought I think to enlarge our meditation on what is now before us, for the profit's sake of the readers): A bitter bondage in Egypt, (He says) ye endured, and lengthened toil consumed you who had come into bitter serfdom under Pharaoh, but ye cried then to God, and ye have moved Him to mercy towards you, bewailing the misfortunes which were upon you ye were seeking a Redeemer from Heaven: forthwith I visited you even then, and brought you forth from a strange land, liberating you from most savage oppression I was inviting you unto freedom. But that ye might learn who is your aider and Redeemer, I was limning for you the mystery of Myself in the sacrifice of the sheep, and bidding it then to pre-figure the salvation through blood: for ye were saved by anointing both yourselves and the doorposts with the blood of the lamb. Hence by advancing a little forth from the types, when ye learn the Truth, ye shall be wholly and truly free. And let none (He says) doubt about this. For if the type was then to you the bestower of so great goods, how does not the Truth rather give you richer grace?

Nothing prevents us from supposing that these were Jesus's words to the Jews, if His discourse extends over a wide range of thought. But it is likely that some other meaning also shines forth from what is before us. The Law through Moses represented washings and sprinklings, and moreover whoever happened to be caught and fall into the pit of sin, the Law commanded to sacrifice a bull or sheep and thus to reduce the guilt for each person's transgressions. But these things are of no use for washing away sin, for they will never free the condemned from guilt, nor show those who have trampled the Divine Law to be free from the obligation of punishment. For what will the sacrifice of oxen benefit a transgressor? What gain will anyone find in sacrificing sheep? For what will be pleasing from these, as far as transgression of the Law is concerned, to God who has been insulted? For hear Him saying, "Will I eat the flesh of bulls or drink the blood of goats?" and yet besides, openly to the Jews, "Gather your whole burnt offerings to your sacrifices and eat flesh, for I did not speak to your fathers concerning whole burnt offerings or sacrifices, but this thing I commanded them saying, Judge righteous judgment." Therefore the approach through blood is completely useless and cannot wash away the stain marked into a person through sin. You will have another proof when you see Him say to Jerusalem, the mother of the Jews, through the voice of Jeremiah, "Why has My beloved done abominations in My house? Shall prayers and holy flesh take away your evil from you, or shall you escape in these?" For it is not possible that the blood of bulls and goats should take away sins, as Paul says. But that they were concerned about a fruitless worship and zealous to perform the offerings through blood, or their gifts, to no useful end—they were reasonably sent away from the Divine court. He will teach this again saying by the mouth of Isaiah, "Tread My courts no more; if you offer fine flour, it is vain, incense is an abomination to Me." Therefore not in these things (I mean the ordinances of the Law) is true salvation, nor will anyone gain from them the eagerly desired freedom, I mean from sin. But leaping a little above the types and surveying the beauty of the worship in Spirit and acknowledging the Truth, that is Christ, we are justified through faith in Him, and being justified we pass over to the true liberty, ranked no more among slaves as before, but among the sons of God. And John will testify to this, saying of Christ and of those who believe in Him, "But as many as received Him, to them He gave power to become children of God." Profitably then does our Lord and Christ not allow those who believe in Him to marvel any more at the shadows of the law (for there is nothing in them that profits or bestows the true freedom), but instead commands them to know the Truth; for through this He says that they shall be entirely freed, according to the meaning of the words.

Nothing forbids us to suppose that such were what Jesus says to the Jews, if His Discourse run out to a wide range of thought: but it is probable that some other meaning also beams forth from what is before us. The Law through Moses typified washings and sprinklings, and moreover whosoever it befell to be caught and to fall into the pit of sin, him it bade to sacrifice a bullock or sheep and thus to abate the blame for each one's transgressions. But nought avail these things for the washing away of sin; for they will never liberate the condemned from blame, nor shew free from obligation of punishment those by whom the Divine Law has been trampled. For what will sacrifice of oxen profit a transgressor, what gain will any one find in sacrificing of sheep? For what will be pleasing from these, as far as pertains to transgression of the Law, to God who has been insulted? for hear Him saying, Will I eat the flesh of bulls or drink the blood of goats? and yet besides openly to the Jews, Gather your whole burnt offerings unto your sacrifices and eat flesh, for I spake not unto your fathers concerning whole burnt offerings or sacrifices, but this thing commanded I them saying, Judge righteous judgment. Wholly profitless therefore is the approach through blood nor can it wash away the spot stained into the man through sin. You will have another proof when you see Him say to Jerusalem the mother of the Jews through the voice of Jeremiah, Why wrought My beloved abominations in Mine House? shall prayers and holy flesh take away from thee thine evil or shall thou escape in these? For it is not possible that the blood of bulls and of goats should talte away sins, as Paul saith. But that they concerned about a fruitless worship, and zealous to perform the offerings through blood, or their gifts, to no useful end, were with reason sent away from the Divine court, He will teach again saying by the mouth of Isaiah, Tread My courts no more: if ye offer fine flour, it is vain, incense is an abomination unto Me. Not in these therefore (I mean the ordinances of the Law) is true salvation, nor yet will any one win hence the thrice-longed for freedom, I mean from sin. But bounding a little above the types, and surveying the beauty of the worship in Spirit and acknowledging the Truth, that is Christ, we are justified through faith in Him, and justified we pass over unto the true liberty, ranked no more among slaves as heretofore, but among the sons of God. And John will testify this, saying of Christ and of them that believe on Him, But as many as received Him, to them He gave power to become children of God. Profitably then doth our Lord and Christ not suffer them who believe on Him to marvel any more at the shadows of the law (for there is nought in them that profits or that bestows the true freedom) but bids them rather know the Truth; for through this does He say that they shall be entirely freed, according to the mind of the words.

They laugh at our Savior's promise, or rather they even take offense at it, as if they were being insulted. For they say, how will something that has no share at all in bondage need someone who calls us to freedom and gives us something beyond what we already possess? But they do not know, though they are accustomed to thinking themselves wise, that their forefather Abraham was not born of a notable father according to worldly standards, nor was he held in highest esteem among those admired in this life, but was made noble by faith in God alone: Abraham believed God, it says, and faith was counted to him for righteousness and he was called the Friend of God. You see very clearly, then, the cause of his distinction. For since he was called the friend of God who rules over all, he became great and famous on this account, and his faith was counted to him for righteousness, and the righteousness that comes from faith became for him the source of freedom toward God. Therefore, when he was justified by believing—that is, when he threw off the lowly birth that comes from sin—then he appeared illustrious and of noble birth and free. The Jews are foolish, then, when they spurn the grace that freed the very founder of their race and look only to the one who was freed by it. They do not consider either the source or the goal of what is illustrious in him, they dishonor the Giver of what is most excellent in him, and forsaking the Fountain of all nobility they think highly of the one who merely shares in it. But they will be caught making a vain boast of never being in bondage to anyone, and what they say about this will be proven equally false. For they were in bondage to the Egyptians for 430 years and were barely delivered through grace from above from the house of bondage and from the iron furnace, as it is written—that is, from the tyranny of the Egyptians. And they were in bondage both to the Babylonians and Assyrians, when these nations removed the whole country of Judaea and Jerusalem itself and transferred all Israel to their own land. The speech of the Jews was in no respect sound, for besides being ignorant of their truer bondage—the bondage in sin—they utterly deny the other ignoble bondage and have minds accustomed to thinking highly about mere nothing.²⁴²⁴

They laugh at the promise of our Saviour, rather they even take it ill, as though they were insulted. For that which has no share at all of bondage, how will it need (he says) of One Who calls us unto freedom, and Who gives us a something over and above what is in us already. But they know not, though wont to have a conceit of being wise, that their forefather Abraham was of no notable father after the world, nor yet of highest repute among those who are admired in this life, but was ennobled by faith only in God: Abraham believed God, it says, and faith was imputed to him for righteousness and he was called the Friend of God. Thou seest then very clearly the cause of his illustriousness. For since he was called the friend of God who ruleth over all, he hath become on this account great and famed, and his faith was imputed to him for righteousness, and the righteousness which is of faith hath become to him the cause of freedom towards God, Therefore when he by believing was justified, that is, when he shook off the low birth that is from sin, then did he appear illustrious and of noble birth and free. Foolishly then do the Jews spurning the grace which freed the very founder of their race advance only to him who was freed thereby, but considering neither whence is or whither looks what is illustrious in him, they dishonour the Giver of what is most excellent in him, and forsaking the Fount of all nobility they think greatly of him who is participate thereof; but they will be caught vainly boasting of being never in bondage to any man and what they say about this will be no less proved to be false. For they were in bondage to the Egyptians for 430 years and through the grace that is from above were hardly delivered from the house of bondage and from the iron furnace, as it is written, to wit the tyranny of the Egyptians. And they were in bondage both to the Babylonians and Assyrians, when they removing the whole country of Judaea and Jerusalem itself transferred all Israel to their own land. In no respect then was the speech of the Jews sane: for besides being ignorant of their truer bondage, that in sin, they utterly deny the other ignoble one and have an understanding accustomed to think highly about a mere nothing.²⁴²⁴

He lifts these people who were carnal and focused only on physical things out of their innate ignorance. He transfers them to more spiritual understanding and moves them to a teaching method completely unpracticed and unfamiliar, showing them their hidden bondage unknown through long ages. He wisely overlooks their false claim that "we have never been in bondage to anyone," and He does not say that their boasting about their ancestor's nobility is pointless, so that He will not appear to be stirring up people who were already prone and much inclined to anger. Instead, He moves forward to this necessary matter that they truly needed to learn: that whoever does sin is sin's slave. It is as though He said this: Man on earth is a composite creature, made of both soul and body. Bondage regarding the flesh pertains to the flesh, but bondage of the soul, which affects the soul, has sin as its source. Therefore, freedom from bodily bondage can be accomplished by the authority of human rulers, but freedom from sin can only be spoken of as belonging to God alone and to no one else. So He persuades them to think reasonably and to desire real and true freedom, and thus to seek at last not the illustriousness of their ancestors, which profits them nothing in this regard, but rather God alone who has authority over His own laws, the transgression of which creates sin, the foster mother of bondage to the soul. But our Lord Jesus Christ seems to be secretly and quite subtly convicting them of vainly thinking highly of a man and imagining that the blessed Abraham was completely free. For by showing generally that whoever does sin is the slave of sin, He makes Abraham himself to have once been the slave of sin and caught in its snares. For Abraham was justified not by being righteous himself, but when he believed God he was then called to the freedom of being justified. We do not say this to quarrel with the righteous man's reputation, but since no one among humanity is without experiencing sin's attacks, he too who is considered great was surely brought under sin's yoke, as it is written: "There is none righteous, for all sinned and have come short of the glory of God." But the glory of God, among other things, is being utterly incapable of falling into sin, which has been reserved for Christ alone, for He alone has been free among the dead. For He did no sin even while being among the dead—that is, counted among people over whom the death of sin once had mastery.

He lifts out of their innate unlearning these who were carnal and looking only to things corporal, He transfers them to the more spiritual and removes them to a mode of teaching wholly unpractised and unwonted, shewing them their hidden and through long ages unknown bondage; and that they falsely say, To no man have we ever been: in bondage He wisely passes by, neither does He say that to no purpose do they boast of the nobility of their forefather, in order that He may not appear to be inciting to what was not right them who were already prone and much inclined to anger, but advances to this needful matter and one which they needed verily to learn, that he is sin's bondman who doth it, as though He said thus: A compound animal, sirs, is man upon the earth, of soul that is and body, and bondage as to the flesh pertains to the flesh, but that of the soul and which takes place upon the soul, has for its mother, the barbarian, sin. The freedom then of man from bondage after the flesh the authority of the rulers will effect, but that which sets free from sin, is meet to be spoken of God Alone and will belong to none other save He. Therefore He persuades them to think reasonably and to desire real and true freedom, and thus to seek at length not the illustriousness of ancestors which nothing profits them thereto, but rather God Alone authoritative over His own Laws, the transgression whereof creates sin the foster mother of bondage to the soul. But our Lord Jesus Christ seems to be privily as yet and full veiledly convicting them of vainly thinking great things of a man and imagining that the blessed Abraham was altogether free. For His shewing generally that he who doeth sin is the bondman of sin, makes Abraham himself to have been once the bondman of sin and within its toils. For he was justified not as being himself righteous, but when he believed God then called to the freedom of being justified. And not at all as quarrelling with the fame of the righteous man do we say this, but since none among men is without trial of the darts of sin, he too who is reputed great was surely brought under the yoke of sin as it is written, There is none righteous, for all sinned and have come short of the glory of God. But the glory of God besides other things is the being utterly incapable of falling into sin, which has been reserved for Christ Alone, for He Alone has been free among the dead: for He did no sin albeit being among the dead, that is reckoned among men over whom the death of sin once had mastery.

Therefore (for I will sum up the aim of what has been said) the Lord was hinting that even blessed Abraham himself, having once been in bondage to sin and set free only through faith toward Christ, was not able to pass on spiritual nobility to others, since he does not possess the power to free others who put away the bondage of sin—for he did not do this by himself, nor did he bestow freedom on himself, but received it from Another, Christ Himself Who justifies.

Therefore (for I will sum up the aim of what has been said) the Lord was hinting that the blessed Abraham himself too having been once in bondage to sin, and through faith alone to Christ-ward set free, availed not to pass on to others the spiritual nobility, since neither is he master of the power of freeing others who put away the bondage of sin not by himself nor was himself on himself the bestower of freedom, but received it from Another, Christ Himself Who justifieth.

Having shown that one who is subject to sin is unfree and in bitter bondage, He profitably adds both what will happen to the person who has loved bondage, and what in turn will be the lot from God for those who have chosen to live according to the Law and have therefore been ranked among the sons of God. For the bondservant, He says, does not remain in the house forever (since he will indeed go out into the outer darkness to pay the penalty for his enslaved life), but the Son remains forever. For those who have once enjoyed the honor of adoption will remain in the presence of God, never cast out from the court of the firstborn, but rather spending a long and lasting time there. And you will understand accurately what is said if you bring forward and read the Gospel parable in which Christ (it says) will set the goats on the left and the sheep on the right, and He will send away the goats saying, "Depart, you cursed, into the everlasting fire prepared for the devil and his angels," and will gather the sheep to Himself and receive them graciously, crying out, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." For by the goats is meant the unfruitful multitude of those who love sin; by the sheep, the company of the pious, laden with the fruit of righteousness, as though with wool. Therefore the one who bears the disgrace of bondage will be cast out of the kingdom of heaven like some useless and most worthless vessel, while everyone who loves to live rightly will be received and will remain in it, and will therefore be ranked among the sons of God. And it seems likely that the Lord in saying these things also hints to them that if they do not accept the freedom that comes through faith, they will surely depart from the holy and divine court, that is, the Church, as is said by one of the Prophets, "I will drive them out of My House." For the very nature of things attests that what was spoken beforehand has reached its fulfillment: for the daughter of Zion was left as a tent in a vineyard, as a lodge in a garden of cucumbers, as it is written; the temple has fallen and been completely destroyed, and they themselves have gone out, not remaining in it forever, and in their place has arisen and been raised up for Christ's sake the Church of the Gentiles, and those who have been called to divine sonship through faith remain in it forever. For the boast of the Church will never cease nor ever fail, since the souls of the righteous depart from earthly things and are safely anchored at the city that is above, the heavenly Jerusalem, the church of the firstborn, which is our mother, according to the words of Paul.

Having shewn that unfree and in bitter bondage is he who is subject to sin, He adds profitably both what will happen to him who hath loved bondage, and what again shall be their lot from God who have chosen to live after the Law and have therefore been ranked among the sons of God. For the bondman, He says, abideth not in the house for ever (for indeed and verily he shall go forth into the utter darkness there to pay the penalty of his enslaved life) but the Son abideth ever. For they who have once enjoyed the honour of adoption, shall abide in the presence of God, in no time thrust forth from the court of the firstborn, but rather passing a long and lasting season therein. And you will understand accurately what is said, if you bring forward and read the Gospel parable wherein Christ (it says) shall set the goats on the left, the sheep on the right, and that He shall send away the goats saying, Depart ye cursed into the everlasting fire, prepared for the devil and his angels: and shall gather the sheep to Himself and receive them graciously, crying out, Come ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For by the goats is meant the unfruitful multitude of them who love sin, by the sheep, the choir of the pious, laden with the fruit of righteousness, as though wool. Therefore he who beareth the disgrace of bondage shall be thrust forth of the kingdom of heaven like some useless and basest vessel: every one who loveth to live aright shall be received and shall abide therein, and be ranked therefore among the sons of God. And it seems likely that the Lord in saying these things hints also to them, that if they admit not the freedom that comes through faith, they shall surely depart forth of the holy and Divine court, that is, the Church, as is said by one of the Prophets, I will drive them out of Mine House. For that that which was afore spoken has reached its fulfilment, the very nature of things attests: for the daughter of Zion was left as a tent in a vineyard, as a lodge in a garden of cucumbers, as it is written: wholly fallen and destroyed is the temple, and themselves have gone forth not abiding therein for ever and in their place hath arisen and been raised up for Christ's sake the Church of the Gentiles, and they abide in it ever who have been called to Divine sonship through faith. For the boast of the Church will never cease nor ever fail, for the souls of the righteous depart from things of earth and are safely moored at the city that is above, the heavenly Jerusalem the church of the firstborn, which is our mother, according to the voice of Paul.

But since we examined what was said about bondage and desired in every way to track down the truth, we have said that Abraham himself was numbered among bondmen, and we did not even put him outside the scope of our reflections, because Christ spoke more generally, saying, "Whosoever committeth sin is the servant of sin." Come now, let us follow through on our own words and make clear the force of what has been said. The Jews were thinking great and excessive things, putting forward Abraham as a kind of head and source of their nobility. But they did not admit even in bare thought that it was necessary to seek to be freed through the grace that comes from above—they were fools and blind according to the Savior's voice.

But since examining into what was said about bondage, and desiring every way to track out the truth, we have said that Abraham himself was numbered among bondmen, and not even him did we put outside the boundary of our contemplations, because of its being said more generally by Christ, Whosoever committeth sin is the servant of sin: come now let us following out our own words make clear the force of what has been said. The Jews were thinking great and excessive things, putting forward Abraham as a sort of head and fount of their nobility: but that it needed to seek to be freed through the grace that is from above, they admitted not even in bare thought, fools and blind according to the Saviour's voice.

Christ intends to show that what is bond by nature is not sufficient to free others, nor even itself at all. For how can something that lacks freedom in its own nature give freedom to itself? And how can something that borrows its own grace from another be sufficient to supply another? To Him alone who is by nature God of God will the power of freeing rightly belong and be ascribed. He gives clear proof that everything that does not abide forever must necessarily be and be acknowledged as bond—that is, everything to which it does not belong to be always the same. For every created thing will surely also be subject to corruption, and what is subject to corruption will be a bondservant of God who called it into being. For concerning the creatures it was said to Him, "For all things are Your servants." And what is said is general, and one portion of the whole is the blessed Abraham, or again the whole human nature. But the abiding forever gives a clear sign that the Only-Begotten God who shines forth from God is King and Lord of all. For to whom will being always the same and being established in firm possession of the everlasting good things belong, except to Him who is by nature God? In this way the divine Psalmist also shows us that the creature is bond, while God the Word who beamed forth from God the Father is King and Lord. For extending the mental view from a portion to the whole of creation, he says of the heavens and of Him who is by nature Son, "They shall perish but You abide, and they all shall grow old like a garment and like a covering You shall change them and they shall be changed, but You are the same and Your years shall not fail." Do you see how by this too it is exceedingly well and confessedly true that the bond does not abide forever but the Son abides, and that not abiding is proof that whatever it is predicated of is bond? And by analogy the other—that is, abiding forever—will be a clear token of His being Lord and God, of whom such a word may be properly and truly said. The Psalmist would be sufficient to testify to what we say, but since (as it is written) "In the mouth of two or three witnesses shall every word be established," come, let us in addition to him show that the blessed Jeremiah also thinks and says the same. For showing that everything that is made is therefore bond because it is corruptible, and showing that the Son is by nature God and manifestly therefore also Lord because He abides and is unchangeable, he says thus to Him: "For You endure forever and we perish forever." For at every time the originate will be corruptible by reason of its having been made, even though by the power of God it does not decay, and God will always sit—what is here called sitting indicating the stability and unchanged fixedness of His ousia (essence) together with its concentration and its illustriousness in royal appearance and reality, for sitting has an image of these.

Needs therefore does Christ design to shew that what is by nature bond, sufficeth not for the freedom of others nor yet one whit for its own, for how can that which lacks freedom as to its own nature, give freedom to itself, and that which borrows its own grace from another, how will it suffice for the supply of another? To Him Alone Who is by Nature God of God will befit and rightly be ascribed the power of freeing. Clear proof therefore gives He that all must needs be and be acknowledged bond that abides not for ever, i. e. to which belongs not being always the same. For every thing created will surely be also subject to corruption, and that which is so will be bondservant of God Who called it into being. For respecting the creatures it was said to Him, For all things are Thy servants. And this which is said is general, and one portion of the whole is the blessed Abraham, or again the whole human nature. But the abiding for ever gives a clear sign that the Only-Begotten God Who shines forth from God is King and Lord of all. For to whom will pertain the being always the same and being established in firm tenure of the everlasting good things, save to Him Who is by Nature God? in this way doth the Divine Psalmist too shew us that the creature is bond, God the Word which beamed of God the Father King and Lord. For extending the mental view from a portion to the whole of creation, he says of the heavens and of Him Who is by Nature Son, They shall perish but THOU abidest, and they all shall wax old like a garment and as a covering shalt Thou change them and they shall be changed, but THOU art the Same and Thy years shall not fail. Seest thou how by this too exceeding well and true confessedly it is that the bond abideth not for ever but the Son abideth and that the non-abiding is a proof that that is bond of which it is predicated? And by analogy the other, i. e., the abiding for ever will be a clear token of His being Lord and God of whom such a word may be properly and truly said. Sufficient then were the Psalmist to testify to what we say, but since (as it is written), In the mouth of two or three witnesses shall every word be established, come let us besides him shew the blessed Jeremiah too thinking and saying consonantly. For he shewing that every thing that is made from its being corruptible is therefore bond, and shewing that the Son because He abides and is Unchangeable is by Nature God and manifestly therefore also Lord, says thus to Him, For THOU endurest for ever and we perish for ever. For at every time will the originate be corruptible by reason of its having been made, even though by the Power of God it decay not, and God will ever sit, what is here called sitting indicating the stability and unchanged fixedness of His Essence together with Its concentration and Its illustriousness in Royal Appearance and Reality, for sitting has an image of these.

Therefore (for I will return to what I said at the beginning), from his not remaining forever, Christ shows that the blessed Abraham is corruptible and created, for he has died and departed in a way from the Lord's house, that is, this world. By the same reasoning, Christ would have us understand him as a slave also and therefore not capable of granting freedom to others. And from the Son remaining forever, He says that He is clearly God of God by Nature, which will certainly entail being King and Lord. And what the purpose is of the distinction mentioned above will be shown in what follows next.

Therefore (for I will go back to what I said at the beginning) from his not abiding for ever He shews that the blessed Abraham is corruptible and originate, for he has died and passed in a way out of the Lord's house, i. e. this world. By the same reasoning He would have us conceive of him as bond also and so not competent to bestow freedom upon others, and from the Son abiding ever, He says that He is clearly God of God by Nature, whereon will surely follow the being King and Lord. And what is the economy from the above mentioned distinction, shall be shewn in the next that in order follows.

To him alone, he says, who is by nature Son and truly free and remote from all bondage, belongs the power of freeing, and to no one else whatsoever except him. For just as he, because he is by nature Wisdom and Light and Power, makes wise those capable of receiving wisdom, enlightens those who lack light, and strengthens those who lack strength, so also because he is God of God and the genuine and free fruit of the ousia that reigns over all, he bestows freedom on whomever he wills. For no one can become truly free at the hands of someone who does not possess this by nature. But when the Son himself wills to free anyone, infusing his own goodness, they are called free indeed, receiving the dignity from him who has the authority and not from any of those who have been lent it from another and been ennobled with, so to speak, foreign graces.

To Him Alone (He says) Who is by Nature Son of a Truth free and remote from all bondage is found to pertain the power of freeing and to none other whatever save He. For as He because He is by Nature Wisdom and Light and Power, makes wise the things recipient of wisdom, enlightens those that lack light and strengthens those that want strength; so because He is God of God, and the Genuine and Free Fruit of the Essence That reigns over all, He bestows freedom on whomsoever He will. For no one can become truly free at his hands who has it not of nature. But when the Son Himself wills to free any, infusing His own Good, they are called free indeed, receiving the Dignity from Him who hath the Authority and not from any of those who have been lent it from Another and been ennobled with so to say foreign graces.

Most needful therefore is the preceding explanation, and great the profit which arises from that distinction to those who are zealous to hear it more diligently. For it was right to understand why it should be necessary to seek nobility before God and to learn that the Son can make us free. So let those who take pride in worldly dignities not let themselves become puffed up with lofty ideas, and let them not look down on the glory and grace of the saints, even if the saints are lowly and come from humble origins in the flesh. For appearing to be distinguished among men is not enough for nobility before God, but splendor in life and virtuous conduct make a person truly free and noble. Joseph was sold as a slave, as it is written, but even so he was free, shining with nobility of soul. Esau was born of a free father and was truly free, but by the baseness of his conduct he showed a mind befitting a slave. Therefore those who are noble before God, as we have just said, are not those who have riches and are overflowing with abundance of possessions and take pride in the glorious honors of this world, but those who shine with holy life and well-ordered conduct.

Most needful therefore is the preceding explanation, and great the profit which arises from that distinction to those who are zealous to hear it more diligently. For it was right to understand why it should be needful to seek for nobility towards God and to learn that the Son can make us free. Let them then who rejoice in the dignities of the world use themselves not to be swollen with lofty conceits nor let them run down the glory and grace of the saints, even though they should be little and spring of little after the flesh: for not the seeming to be illustrious among men suffices to nobility before God, but splendour in life and virtuous ways render a man free indeed and noble. Joseph was sold for a bond-slave, as it is written, but even so was he free, all radiant in the nobility of soul: Esau was born of a free father and was really free, but by the baseness of his ways he shewed a slave-befitting mind. Noble therefore before God, as we have just said, are not they who have riches and are flooded with superfluity of substance, and rejoice in the bright honours that are in the world, but they who are radiant with holy life and an ordered conversation.

Having shown them in many ways that boasting and pride based on their kinship to Abraham is completely empty and lacking any good, He says this so they may seek the nobility that is true and dear to God. For God does not look at the flesh according to what our Savior Christ Himself said, "The flesh profits nothing," but rather accepts and considers worthy of all praise nobility of soul, and knows that those have true kinship whom likeness of work or sameness of manners, gathering them into one virtue, causes to be ennobled with equal forms of good, and similarly the contrary. For how are we who are of earth and made of clay, as it is written, called kin of the Lord of all, as Paul says, "Forasmuch then as we are the offspring of God"? For we have confessedly been made kin to Him because of the Flesh that pertains to the Mystery of Christ. But it is possible in another way also to see this truly existing. For by thinking His thoughts and resolving in no superficial manner to live piously, we are called sons of God who is over all, and by forming our own mind after His will as far as we can, in this way we are brought to likeness with Him and most exact similitude, truly kin.

Having manifoldly shewn them that the boast and conceit from their being of kin to Abraham is utterly empty and devoid of any good. He says this, that they may seek the nobility that is true and dear to God. For God looks not on the flesh according to what is said by our Saviour Christ Himself, The flesh profiteth nothing, but rather accepts and accounts worthy of all praise nobility of soul and knows that they have true kinship, whom likeness of work or sameness of manners gathering unto one virtue, causes to be ennobled with equal forms of good and similarly the contrary. Since how are WE who are of earth and compacted of clay, as it is written, called kin of the Lord of all, as Paul saith, Forasmuch then as we are the offspring of God? For confessedly have we been made kin to Him, because of the Flesh That pertains to the Mystery of Christ. But it is possible in another way also to see this truly existing. For by thinking His Thoughts and resolving in no cursory manner to live piously, we are called sons of God who is over all, and forming our own mind after His Will so far as we can, thus are we to likeness with Him and most exact similitude truly kin.

But we can clearly know that God considers likeness and precise similarity in works or conduct to have the force of kinship if we look closely at the holy words and search the Holy Scripture. In the time of the prophet Jeremiah, there was a false prophet named Shemaiah the Nehelamite, who spoke things from his own heart, as it is written, and not from the mouth of the Lord. And since there was a large crowd of lying witnesses and false prophets going about among the people, leading them astray to what was not right, God the Lord of all was finally rightly angered. After speaking many words about Shemaiah and declaring in detail what penalties he would pay for his bold deed, He finally adds, "and I will visit punishment upon Shemaiah and his seed who do like deeds with him." Do you hear how He sees kinship in similar attempts? For how could He who judges rightly punish along with Shemaiah his physical descendants who are not like him in wickedness, even though He clearly says through the prophet Ezekiel, "The soul that sins, it shall die"? So that no one might imagine anything of this sort about him, after saying "his seed," He immediately added "who do like deeds with him," defining kinship to be in sameness of action. But to see that what is said applies to the very Jews, let us recall the words of John (I mean the holy Baptist), for showing that their boast of kinship with Abraham was worthless, he says, "And do not say within yourselves, 'We have Abraham for a father,' for I say to you that God is able from these stones to raise up seed to Abraham." For since God had said to him, "I will multiply your seed as the stars of heaven," the Jewish people, relying on the Promiser being surely and necessarily truthful, were thinking highly of themselves and expecting that they could in no way fall from kinship to their ancestor, so that the divine promise might be kept. But the blessed Baptist, destroying this hope of theirs, very clearly says, "God is able from these stones to raise up children to Abraham." And the blessed Paul agrees with this, saying, "For not all who are of Israel are Israel, nor because they are the seed of Abraham are they all children." Therefore, since it is shown on all sides to be true that God acknowledges kinship in character and behavior, it is clearly useless to boast of holy and good ancestors while being left behind and departing far away from their virtue.^25262526

But that God does take likeness and accurate similitude of works or of ways to have the force of kinship, we shall clearly know, if we look closely into the holy words, and explore the Holy Scripture. In the times therefore of Jeremiah the prophet, there was a certain false prophet, Shemaiah the Nehelamite by name, belching things forth of his own heart as it is written and not out of the Mouth of the Lord. And since there was some other great multitude of lying witnesses and false prophets going about among the people, and drawing them away to what was not meet, God the Lord of all was at last rightly indignant. Then after having expended many words upon Shemaiah, and declared more in detail what penalties he should pay for his deed of daring, at last He adds, and I will visit upon Shemaiah and his seed, who do like deeds with him. Hearest thou how He sees kindred in like attempts? for how could He who judgeth right punish along with Shemaiah his seed after the flesh, not like-mannered with himself as regards baseness, albeit He says clearly by the Prophet Ezekiel, The soul that sinneth, it shall die. In order then that one may not imagine anything of this sort respecting him, having said, his seed, He immediately added, Who do like deeds with him, defining kindred to be in sameness of action. But that we may see that what is said is true of the very Jews, let us call to mind the words of John (I mean the holy Baptist), for shewing that rotten was their boast of kindred with Abraham, he says, And say not within yourselves, We have Abraham for a father, for I say unto you that God is able of these stones to raise up seed unto Abraham. For since it had been said unto him by God, Multiplying I will multiply thy seed as the stars of the heaven, the people of the Jews resting upon the Promiser being surely and of necessity unlying, were thinking big, and expecting that in no wise could they fall from the kinship to their ancestor, that the Divine Promise may be kept. But the blessed Baptist annihilating this their hope, very clearly says, God is able of these stones to raise up children unto Abraham: And with these falls in the blessed Paul too thus saying, For not all they of Israel are these Israel, neither because they are the seed of Abraham are they all children. It being shewn therefore on all sides to be true that God acknowledges kindred in manners and habits, clearly vain is it to boast of holy and good ancestors, and be left behind and depart far away from their virtue.^25262526

With good reason, then, the Lord says to the Jews, "I know that you are Abraham's seed; yet you are seeking to kill Me because My Word has no place in you." Yes, He says, when I look at the flesh alone and consider where the Jewish people came from, then I see that you are from Abraham's seed. But when I look at the beauty of his conduct and character, I see that you are strangers and no longer related. For you are seeking to kill Me, even though your forefather, of whom you now think so highly, was no murderer. Worst and most lawless of all, I am persecuted by you on no just grounds, but you desire to kill Me in total injustice. For this reason alone you have planned to destroy Me: because My Word has no place in you, even though it is calling you to salvation and life. It has no place in you because of the sin that dwells in you and does not allow advice and counsel for good to have any room in you. The Jews are therefore both murderers and most unrighteous judges, deciding that they ought to sentence to death the One who never wronged them but was instead engaged in doing them good and was eager to save them. How, then, are they any longer related to the righteous and good Abraham, when they have fallen so far behind the goodness that was in him and have strayed so far from conduct like his, as one would admit vice is distant and separated from virtue?

With reason therefore does the Lord say to the Jews, I know that ye are Abraham's seed yet do ye seek to kill Me because My Word hath no place in you. Yea (He says) when I look to the flesh alone and consider whence the people of the Jews sprang, then I see that ye are of the seed of Abraham, but when I look at the beauty of his conversation and disposition, I see that ye are aliens and no longer kin. For ye are seeking to kill Me, albeit your forefather, of whom ye now think great things, was no murderer, and worst and most lawless of all, on no just pretexts am I persecuted by you, but ye desire to kill Me in utter injustice: for for this reason alone did ye devise to destroy Me, because My Word hath no place in you, albeit calling you to salvation and life. It hath no place in you, because of the sin that indwelleth in you, and which suffereth not advice and counsel for good to have any room in you. Murderers therefore alike and most unrighteous judges are the Jews, determining that they ought to award to death Him who nothing wronged them but rather was engaged in doing them good and zealous to save them. How then are they any longer kin to the righteous and good Abraham, who are so far behind the good that was in him, and have strayed so far from like conduct with him, as one would admit were distant and say were parted vice from virtue?

Uncontained by the Jews did He say that His word was, and having said that this was the only reason why they were incited against Him, and indeed convicting them of wanting even to kill Him, He necessarily adds these things also, and I will explain why. It seems He was not unaware that some of the Jews would rise up and dispute His words and, belching forth from their innate madness, say again: It is not for nothing, as You say, that some desire to kill You, for they are stirred up by reasonable causes, their action is pious and their zeal is free from any just accusation. For Your word has no place in them since You made it dissonant from God. You teach us another error, they say, and draw us away from the path of the Law, and lead us to what pleases You alone. The Jews then whispering these things privately or imagining them in their hearts, the Lord again addresses them, knowing the movements of their thoughts within (for He is truly God) and therefore says: I speak what I have seen with My Father. I closely beheld the Nature of the Father, I saw often of Myself and in Myself Him Who begot Me, and I am a Beholder of the Will that is in Him. I saw, through innate knowledge that is, what works He loves, and these I speak to you. I will not be found saying anything dissonant to Him, nor have I appointed anything other than what pleases Him. I was earnest in calling My hearers to that, not departing from what is Mine (for His are in Me, and Mine again in Him). But if I Who am thus by Nature and am in all things Co-willer with God the Father appear to you to be untrue and I am judged to be leading you astray from the Divine Teachings, let the charge be dismissed, cast away suspicion. Do what you heard from the Father. He has spoken to you through Moses, fulfill the command. You heard Him say: You shall not kill the innocent and righteous. How then are you seeking to kill Me and breaking the Father's commandment?

Uncontained by the Jews did He say that His word was, and having said that this was the only reason why they were incited against Him, yea rather convicting them of desiring even to kill Him, needs does He add these things also, and why, I will set forth. He was not ignorant, it appears, that some of the Jews would rise up and dispute His words and belching forth from their innate madness, say again, Not for nothing (as Thou sayest) do some desire to slay Thee, for reasonable causes are they stimulated thereto, pious is their motion and their zeal free from all just accusal: for without place in them is Thy word seeing Thou madest it dissonant from God. Thou teachest us (he says) another error and drawest us off from the way of the Law, and removest us to that which pleases Thyself Alone. The Jews then whispering these things privately or imagining them in their hearts, the Lord again meets them, knowing the motions of their imaginations within (for He is Very God) and therefore says, I speak that which I have seen with My Father, I beheld close the Nature of Father, I saw ofttimes of Myself and in Myself Him Who begat Me, and am a Beholder of the Will That is in Him. I saw, by innate knowledge that is, of what works He is the Lover, and these I speak to you, I shall not be found to say ought dissonant to Him, nor have I appointed any thing other than pleases Him. To that was I earnest in calling My hearers, not departing from what is Mine (for in Me are His, and Mine again in Him) but if I Who am thus by Nature and am in all things Co-willer with God the Father, appear to you to be not true and I am adjudged to be leading you astray from the Divine Teachings, let the charge be dismissed, cast away suspicion; do that which ye heard from the Father, He hath spoken to you by Moses, accomplish the command, ye heard Him say, The innocent and righteous slay thou not, how then are ye seeking to kill Me and breaking the Father's commandment?

But we can take the words in another way: Do you then do that which you heard from the Father. He has spoken to you through the Prophets (He says). You heard Him say, "Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem. Behold, your King comes to you; He is just and having salvation, and mounted upon a colt, the foal of a donkey." And again through the voice of Isaiah: "O Zion that brings good tidings, get up into the high mountain. O Jerusalem that brings good tidings, lift up your voice with strength. Lift up, do not be afraid. Behold your God. Behold, the Lord comes with strength and His arm with rule. Behold, His reward is with Him and His work before Him. Like a shepherd He shall feed His flock. He shall gather the lambs with His arm and shall comfort those that are with young." Therefore, obeying the commands of the Father, receive Him who is announced to you beforehand. Honor with faith Him who has been preached to you beforehand. At least allow the words of the Father to prevail in you.

But in another way again will we take the words, Do YE then do that which ye heard from the Father. He has spoken to you (He says) through the Prophets, ye heard Him say, Rejoice greatly o daughter of Zion, shout o daughter of Jerusalem, behold thy King cometh unto thee, He is just and having salvation and mounted upon a colt the foal of an ass, and again through the voice of Isaiah, O Zion that bringest good tidings, get thee up into the high mountain, o Jerusalem that bringest good tidings, lift up thy voice with strength, lift ye up, be not afraid, behold your God, behold the Lord cometh with strength and His Arm with rule, behold His Reward with Him and His work before Him: like a shepherd shall He feed His flock, He shall gather the lambs with His Arm and shall comfort those that are with young. Obeying therefore the commands of the Father, receive Him Who is fore-announced to you; honour with faith Him Who has been fore-preached. Give at least to the words of the Father to prevail in you.

But we must understand that He says the Law belongs to God the Father, even though it was spoken by Him through angels. He is not putting Himself outside of the law-giving, but He yields to the assumptions of the Jews who believed it was so, and economically, He does not oppose their assumption. For He often shames them, since they do not receive Him, by bringing before them the Father's Name.²⁹²⁹

But we must know that He saya that the Law is God the Father's, albeit spoken by Him through Angels, not putting Himself outside of the law-giving, but He yielding to the surmises of the Jews who believed that it was so, and economically, does not oppose Himself to their surmise, for ofttimes doth He shame them, since they receive Him not, for He brings before them the Father's Name.²⁹²⁹

O what great ignorance and a mind withered by unbelief and focused only on quarreling! For while our Savior Christ agrees and says openly, "I know that you are Abraham's seed," they persist in the same thing, and as though someone were disputing and contradicting them by saying they were not of Abraham's seed according to the flesh, they again say, "Our father is Abraham," and are not ashamed to go repeatedly through the same words—they who think they ought not even to yield to Battus, but are most excellent imitators of that man's babbling. But perhaps they had some completely unreasonable excuse for this, and we will explain what it was. For when the Lord says, "I speak that which I have seen with My Father," they did not understand that He meant God the Father by this, but thought He was speaking of either the righteous Joseph or some other person on earth, ridiculing Him and thinking very little of Him. For the holy Virgin conceived the Divine Child in her womb not through marriage but by the Holy Spirit, as it is written. And the blessed Joseph, not knowing at first the manner of this plan, intended to divorce her quietly, as Matthew says. But it was certainly known by the Jews that the holy Virgin conceived before marriage and consummation, yet they did not understand that it was by the Holy Spirit, but thought she had been violated by someone of the nation, which is why they had no correct understanding of Christ. For they believed He was a child fathered by some other man who had violated (according to their madness) the holy Virgin, and that He was merely attributed to Joseph, being illegitimate and not truly his son. When He says, "I speak that which I have seen of My Father," they did not think at all of God, but supposed He meant one of the earthly fathers and imagined He was trying to move them away from honoring their ancestor, and suspecting He was assigning to His own relatives the honor due to another, and that most ancient glory of the Patriarchate, they respond to Him in a more contentious and forceful manner saying, "Our father is Abraham." For it was just as though they were saying: Even if you flood us with clever words and bombard us with astonishing miracles and strike us powerfully with mighty deeds beyond description, you will not remove us from our original boast; we will not register your father as the head of our race; we will not attribute such glory to another, nor will we accept new ancestors in exchange for the ancient ones. It is no wonder, nor difficult to believe, that the Jews should fall into such foolishness, when they imagined He was merely a man and in many ways, despising Him, would call Him the carpenter's son and regard as nothing the King and Lord of all.

O great unlearning and mind withered unto unbelief and looking to only wrangling! For while our Saviour Christ consenteth and saith openly, I know that ye are Abraham's seed, they persist in the same, and as though one were holding out and contradicting and saying that they were not of Abraham's seed after the flesh, they again say, Our father is Abraham, and blush not going oft through the same words, who think that they ought not to yield even to Battus, but are but most excellent emulators of that man's babbling. But perchance they had some most unreasoning plea for this, and what, we will tell. For when the Lord says, I speak that which I have seen with My Father, they did not imagine that He hereby intended God the Father, but thought that He spoke of either the righteous Joseph, or some other of those on the earth, ridiculing and deeming and thinking exceeding little things of Him. For the holy Virgin conceived in her womb the Divine Babe, not of marriage but of the Holy Ghost, as it is written. And the blessed Joseph knowing not at first the mode of the economy was minded to put her away privily, as Matthew saith. But it was not by any means unknown by the Jews that the holy Virgin conceived in her womb before marriage and coming together, yet they understood not that it was of the Holy Ghost, but thought that she had been corrupted by one of the nation, whence they had no right conceptions of Christ. For they deemed that He was a child begotten of some other father who had corrupted (according to their madness) the holy Virgin, and that He was attributed only to Joseph, being a bastard and not son in truth. When then He says, I speak that which I have seen of My Father, they took in no thought at all of God, but that He meant some one of earthly fathers and fancied that He was trying to move them from their honour to their ancestor, and suspecting that He was apportioning to His own kin the honour due to another, and that most ancient glory of the Patriarchate, they meet Him in a more contentious and vehement manner saying, Our father is Abraham. For just as though they were saying, Albeit, sir, you drench us with clever words, and din around us with portentous marvels, and strike us hard with mighty deeds beyond speech, you will not remove us from our pristine boast, we will not register Thy father as the head of our race, we will not attribute such a glory to another, nor will we take new ancestors in exchange for the elder ones. It is no marvel, nor hard to believe, that the Jews should fall into such folly, when they imagined that He is even a bare man and in manifold wise holding Him cheap would call Him the carpenter's son and rank as though nought the King and Lord of all.

But we shall clearly understand from what follows that they also had no correct understanding about the holy Virgin, as if she had been denied any honor.

But that they had no right opinion as to the holy Virgin also, as though she had been denied, we shall know full well by what follows.

If you were truly Abraham's children, you would do the works that Abraham did. But instead, you are trying to kill Me, a man who has told you the truth that I heard from God. Abraham did not do this.

40 Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham; but now ye seek to kill Me, a Man That have told you the truth which I heard of God, this did not Abraham.

Soothing, so to speak, the boldness of the Jews in every way and word, Christ speaks to them indirectly, not applying open rebuke but mixing it with gentle speech, and in a humble manner seeking in many ways to calm their anger. For since He sees that they are exceedingly foolish and understand nothing of what is said, He makes His discourse at length free from any veil and stripped of all covering. For it was necessary (He says), it was necessary, if you believed that being counted among Abraham's children was the highest honor, that you should be eager to imitate his conduct. It was necessary that you should follow the excellent virtue of your ancestor, it was necessary that you should be zealous for and love his obedience. For he heard God say, "Get out of your country and from your relatives and come into the land that I will show you." And without delaying at all in fulfilling what was commanded him, he hurries immediately from his country, and relying on the mercy of Him who commanded him, arrives in a foreign land. And being at the very end, so to speak, of life and past his hundredth year, he heard, "You shall have a seed," and without doubting at all, he gave fervent faith to Him who spoke, paying no attention to the weakness of his flesh, but looking at the strength of Him who spoke to him. He heard that he was to offer to God his beloved son as a sacrifice and immediately he struggled against the desires of nature, and made his love for the boy secondary to the Divine command. In you I find everything contrary to these things, for you are seeking, He says, to kill Me because I have told you things from God—this Abraham did not do. For he did not insult by his unbelief Him who spoke to him, he did not seek to do anything that grieved Him. How then are you any more Abraham's children, being as far distant from his piety as the difference of your actions shows?

Soothing, so to say, by every way and word the boldness of the Jews, Christ speaks to them veiledly, not applying open conviction but mingled with gentle speech, and in lowly wise and manifoldly charming their wrath. For since He sees that they are most exceeding silly and understand nought of what is said, He makes His Discourse free at length from any veil and bared of all covering. For it needed (He says) it needed, if ye believed that being classed among Abraham's children was the highest honour, that ye should be zealous to imitate his manners: it needed that ye should track the lovely virtue of your ancestor, it needed that ye should be zealous of and love his obedience. For he heard God say, Get thee out of thy country and from thy kindred and come into the land that I will shew thee. And nought delaying in the fulfilment of what was bidden him, he hastens forthwith from his country, and relying on the mercy of Him who bade him, arrives in a foreign land. And being at the very goal so to speak of life and passing his hundredth year, he heard, Thou shalt have a seed, and nothing doubting, he gave fervent faith to Him That spake, heeding not the weakness of his flesh, but looking at the Strength of Him That spoke to him. He heard that he was to offer to God his beloved for a sacrifice and forthwith he strove against the longings of nature, and made his love for the youth second to the Divine Command. In you I find all contrary to these, for ye are seeking, He says, to kill Me because I have told you things from God, this did not Abraham. For he insulted not by his unbelief Him who spake to him, he sought not to do any thing that grieved Him. How then are ye any more Abraham's children being as far distant from his piety as the difference of your actions shews?

Notice how He structures His words: He did not say they heard the truth from the Father but from God, because, as we just mentioned, they were dragged down by their natural boundless foolishness into false ideas about Him, thinking He was speaking of some earthly father. And He does very well to call Himself Man when making His discourse about dying, in every way retaining incorruptibility for Himself as God by physis while not separating from Himself His own Temple, but as being One Son, even when He became Man, He still says that He spoke the Truth. For the Savior's word no longer teaches us to practice piety through types and figures, but persuades us to love the spiritual and true worship.

But observe how He arranges His speech: for He said not that they heard the truth from the Father but from God, since, as we just now said, from their innate unbounded folly they were dragged down to untrue conceptions of Him, thinking that He was speaking of some one of earthly fathers. And exceeding well does He making His Discourse about dying call Himself Man, in every way retaining to Himself incorruptibility as God by Nature yet not severing from Himself His own Temple, but as being One Son, even when He became Man, yet says that He spake the Truth. For not in types any more and figures does the Saviour's word teach us to practise piety, but persuades us to love the spiritual and true worship.

But when He says "which I heard from the Father," we must not be troubled by this at all. Since He says that He is Man, He speaks this way too as is fitting for man: for just as He is said as Man to die, let Him be said as Man to hear also. But it seems likely that in the word "heard," He indicates the inherent knowledge which He has of the will of His own Progenitor, for this is how the Divinely inspired Scripture is accustomed to speak about God. For when it says "And the Lord heard," we do not attribute to Him a separate and distinct sense of hearing like the one that exists in us, because the Divine Nature is simple and far removed from all composition, but we understand hearing as knowledge and knowledge as hearing; for in what is simple there is nothing composite, as we have said.

But when He says, Which I heard from the Father, we must by no means be offended. For since He says that He is Man, He speaks this too as befits man: for as He is said as Man to die, let Him be said as Man to hear also. But it seems likely that in the word, heard, He puts the inherent knowledge which He has of the will of His own Progenitor, for so is the wont of the Divinely inspired Scripture oftentimes to say of God. For when it says And the Lord heard, we do not by any means attribute to Him a separate and distinct sense of hearing, like as there is in us, for the Divine Nature is simple and remote from all compound, but we take rather hearing as knowledge and knowledge as hearing; for in the simple there is nought compound as we have said.

And we will add a third meaning to these, without departing from what is appropriate. God the Father said somewhere of Christ to the most holy Moses, "A Prophet will I raise them up (that is, to the people of Israel) from among their brethren like unto thee, and I will put My words in His Mouth, and He shall speak unto them all that I shall command Him." For this reason, our Lord Jesus Christ said that He heard from the Father the Truth and spoke it to the Jews, thereby both convicting them of fighting against God the Father and showing clearly that He Himself is the one whom the Lawgiver promised beforehand to raise up to them.

And to these meanings we will add a third, not departing from fit aim. God the Father said somewhere of Christ to the most holy Moses, A Prophet will I raise them up (i. e. to them of Israel) from among their brethren like unto thee and I will put My words in His Mouth and He shall speak unto them all that I shall command Him. For this reason therefore did our Lord Jesus Christ say that He heard from the Father the Truth and spake it to the Jews, at once convicting them of fighting against God the Father and shewing clearly that Himself is He whom the Lawgiver promised before to raise up to them.

Having shown that the Jews are completely different from their ancestor and far removed from his piety, He reasonably strips them of their empty fleshly boast. And saying openly that they should no longer be counted among his children, He assigns them to another father like themselves, and He establishes similarity of deeds as a kind of bond of kinship, teaching that the good ought to be joined to the good, and determining that it is fitting for those who live wickedly to have as fathers those who have been condemned for similar things. For just as those who have chosen to live excellently, and are therefore even now called saints, may without risk call God their Father, so the wicked one is rightly attributed as father to the wicked, since they bear the image of his wickedness and perversity in their characters. For according to the Divine Scripture, a father is not understood only as one who physically begot someone, but also one who has someone conformed to his own character, of whom he is therefore said to be father. Thus the Divine Paul also writes to certain people, for in Christ Jesus through the Gospel I begot you. So then, as we said, some are conformed both to God and to the holy fathers through likeness in conduct and holiness; likewise some are made like-minded to the devil and to those similar to him in conduct, suffering this through their own depravity. Therefore to the saints the saints are fathers, but to the wicked most fittingly are the wicked who align themselves with them. And the ones who in holiness take the impression, so to speak, of the Divine Form on their own souls, and have the confidence that befits true sons, will reasonably say Our Father which art in heaven; but the bad will be attributed to their own father, begotten as it were through likeness to him into equal depravity with him. Therefore Christ assigns and names another father to the Jews rather than the holy Abraham, and who this is, He does not yet clearly say.

Having shewn that the Jews are utterly of other manner than their ancestor, and far removed from his piety, He with good reason strips them of their empty fleshly boast. And saying openly that they ought not any longer to be enrolled among his children, He allots them to another father like unto them, and affixed similitude of deeds as a sort of bond of kindred, teaching that the good ought to be joined to the good, and deciding that it is meet that they who live ill should have as fathers those who have been condemned for the like. For like as they who have chosen to live excellently, and are therefore even now called saints, may without hazard call God their Father, so to the wicked is the wicked one rightly ascribed as father, seeing that they form the image of his wickedness and perversity in their characters. For not altogether is he who begot of himself conceived of as father by the Divine Scripture, but he too who has any conformed to his own character, of whom he is said to be therefore father. Thus does the Divine Paul too write to certain, for in Christ Jesus through the Gospel did I beget you. As then (as we said) some are conformed both to God and to the holy fathers through likeness in manners and holiness; so to the devil too and to those like in conduct to him are some rendered like-minded, suffering this through their own depravity. Therefore to the saints the saints are fathers, but to the wicked the wicked who betake themselves to them, most befittingly. And the one, who in holiness take the impression (so to say) of the Divine Form on their own souls, and have the confidence that befits own sons, will with reason say Our Father which art in heaven: the bad again will be ascribed to their own father, begotten as it were through likeness unto him unto equal depravity with him. To the Jews therefore Christ allots and names another father than the holy Abraham, and who, He does not as yet clearly say.

I have already said that the overly bold Jews were easily prone to bitter and unholy ideas about our Savior Christ. They thought that the holy Virgin—I mean the Lord's Mother—had been corrupted, and that she became pregnant not by the Holy Spirit or by an operation from above, but by one of those on earth. Being completely unbelieving and without understanding, they either paid no attention to the prophetic writings, even though they clearly heard, "Behold a Virgin shall conceive and bear a son," or they looked only at the flesh and followed the usual pattern of events as we know them, and did not think of the divine physis that works beyond description, for which nothing is difficult to perform and everything that seems good to Him is easy. They thought that a woman could conceive in her womb in no other way except through coming together with her husband and sexual union. Sick with this suspicion, the wretched ones dared to accuse the Birth through the Spirit of the Divine and wondrous Offspring. But when He excluded them from kinship with Abraham and assigned them to another father, they became very angry, and uncontrollably boiling over with their inherent rage, they said in mockery, "WE have not been born of fornication, we have one Father, God." For they were saying something like this in veiled terms: "You have two fathers, and You were not born of honorable marriage; WE have one Father, God."

Already now have I said that the all-daring Jews were easily sick with bitter and unholy conceptions of our Saviour Christ. For they thought that the holy Virgin had been corrupted, I mean the Lord's Mother, and that she was taken with child, not of the Holy Ghost or of operation from above but of one of those on the earth. For being wholly disbelieving and without understanding, they either made no account of the prophetic writings, albeit openly hearing, Behold a Virgin shall conceive and bear a son, or looking only to the flesh and following the order of events usual with us, and not thinking of the Nature which works beyond speech, to which nought is hard to perform, every thing that seems good to Him easy; they deem that no otherwise could a woman conceive in her womb, save by coming together with her husband and cohabitation. Sick of such a suspicion, the wretched ones dared to accuse the Birth through the Spirit of the Divine and wondrous Offspring. But when putting them forth from kindred with Abraham He allots them to another father, very angry are they, and unrestrainedly foaming up their inherent anger, they reviling say, WE have not been born of fornication, we have one Father, God. For they say darkly somewhat of this sort, Two fathers hast Thou, neither wert Thou born of honourable marriage, WE One, God.

But consider how great their madness was in this matter too. For they, who because of the wickedness and corruption within them are by the Righteous Judge not even counted among the children of Abraham, advance to such a degree of madness as to call even God their Father, perhaps because of what is said in the books of Moses, "Israel is My son, My first-born," not allowing into their minds what is said through the voice of Isaiah, "Woe to the rebellious children, says the Lord."

But let a man see and consider clearly how great their disease of madness in this too. For they who by reason of the naughtiness and depravity that was in them are by the Righteous Judge put not even among the children of Abraham, advance to such a measure of madness, as to call even God their Father, perhaps because of what is said in the books of Moses, Israel is My son, My first-born, not admitting into their mind what is said through the voice of Isaiah, Woe to the rebellious children, saith the Lord.

And one may reasonably ask what led the Jews at this point to stop saying "Our father is Abraham," or "We have one father Abraham," but instead to go straight to claiming One God as Father. It seems to me they were thinking something like this: When they struck at the Lord with their insults—as though His mother had been dishonored before marriage—they were attributing two fathers to Him, and so they needed to claim the title of one father to support their own malice. For by affirming that they have One Father God, they were indirectly reproaching the Lord for having two, setting the One against two. They imagined that if they said "We have one father Abraham," they would be completely denying the rest—I mean Isaac and Jacob, and the twelve patriarchs who came from him. If they did this, they would appear to be arming themselves against themselves and fighting against their own chosen boast, cutting Israel off from the nobility of the patriarchs, and thereby agreeing with the Lord's own statement. To escape the harm that seemed to come from that direction, they no longer say "We have one father Abraham," but instead claim One Father God as their own, captivated by only the most unreliable pleasures of insult, so that they might fall into even greater blame—craftsmen of all impiety, yet daring to claim as their father the Enemy of all impiety.

And one may reasonably enquire what it was that induced the Jews at present to say no longer, Our father is Abraham, or, We have one father Abraham, but to go straight up to One God. To me they seem to have had some thought of this kind. For when they, smiting with their railing the Lord, as though His mother had been dishonoured before marriage, were ascribing to Him two fathers, needs did they seek to take the title of one as an ally of their own ill-will. For whereby they affirm that they have One Father God, by the same they indirectly reproach the Lord of having two, setting the One over against two. For they imagined that if they said, We have one father Abraham, they would be altogether denying the rest, I mean Isaac and Jacob, and the twelve who were from him, which if they should do, they would seem to be arming themselves against themselves and to fight with their own choice and boast, estranging Israel from the nobility of the fathers, and thereby to go along with the Lord's own saying. Escaping then the damage that thence seemed to accrue to them, they no longer say, We have one father Abraham, but rather ascribe to themselves One Father God, spell-subdued by only the most unsure pleasures of railing, that they might fall into yet greater blame, craftsmen of all impiety, yet daring to take as their father the Enemy of all impiety.

The Lord here does not take away anyone's ability to be counted among God's children, but rather shows to whom this privilege truly belongs, demonstrating that it is found in the saints, and He convicts the insulting Jew of being insane. For I, He says, am the One and True Son by physis (nature), sprung from God the Father. All others are adopted, formed after Me and ascending to My Glory, since images always follow their archetypes. How then, He says, can you possibly be numbered among God's children when you are determined not only to refuse love for Him who beamed forth from God and transforms into His own Form those who believe in Him, but even to dishonor Him in many different ways? And those who do not receive the Image of God the Father—how can they possibly be formed after Him? Besides, He says, it is not lawful for just anyone to call God their Father without reproach, but only those in whom the beauty of piety toward Him shines forth. These I consider worthy, and no others. I have come from Heaven to teach you the most excellent things, and My Word calls you to be formed after God. But if it is truly your goal and desire to have God as your Father, surely you would have loved Me, your Guide and Teacher on such a path, who give you the opportunity of likeness to the One and True Son, who through the Holy Spirit make those who receive Him conformed to Himself. For whoever truly boasts of belonging to God—how would he not love Him who is of God? How, tell me, will someone honor the tree while foolishly hating the fruit that is its offspring? Therefore, He says, either make the tree good and its fruit good, or make the tree corrupt and its fruit corrupt. If the Tree, that is God the Father, is Noble and you know how to draw His Splendor upon your own heads, why did you not love the Fruit that is from Him, believing It to be such as He is? This verse therefore contains both a bitter reproof of the Jews—for it shows them to be liars, since when they attempt to call God their Father, they are far removed from the virtue that belongs to those who are called to this, because they do not love Him who is of God by physis—and at the same time it profitably introduces the mention of His own Ineffable Generation, so that they might be caught in impiety in this matter too, calling Him illegitimate and a bastard. For if the saying "I proceeded forth from God" signifies His Ineffable and Eternal Generation from the Father, then adding "I am come" shows His appearance in this world with Flesh. And surely no one will say that God the Word first beamed forth from God the Father when He became Man—for so it seemed to some of the unholy heretics—but he will rather understand it as is proper and will conceive of it piously. For just because He joined the words together, I mean "I proceeded forth" and "I am come," the Word of the Father will not be the same age in time as the Birth of the Flesh, but we will keep the proper meaning for each of the things indicated. For we believe the first Generation of the Word, conceived as from God, to be without beginning and beyond mind. Therefore it has been set forth first in the words "I proceeded forth from God." The second, that is, the one according to the Flesh, is expressed in "neither have I come of Myself but He sent Me." I was Incarnate as you, that is, I became Man; in the Good Pleasure of God the Father I came into this world to declare to you the things of God and to tell those who do not know what it is that pleases Him. But you did not love, He says, Him who was revealed to you as Savior and Guide by the Divine counsel. How then can you any longer be called children of God, or how will you gain the grace of belonging to Him, if you do not honor Him who is of Him? It is likely that the Lord again means something by this and aims with such words also to silence the people of the Jews who are vainly yelping at Him. And what is intended we will briefly explain.

The Lord does not hereby take away the power of any to be ranked among the sons of God, but shews rather to whom will pertain the boast of it, and that it will be found rather in the saints, and convicts the insulting Jew of being mad. For I (saith He) am sprung the One and True Son by Nature, from God the Father that is; and all are adopted, formed after Me and mounting up unto My Glory, for images are always after their archetypes. How can ye then (He says) at all be numbered among the children of God, who are minded not only not to love Him Who beamed forth from God and transfashions unto His own Form those who believe on Him, but do even dishonour Him, not in one way but in many? and they who receive not the Image of God the Father, how will they be at all formed after Him? Besides it is lawful (He says) not to any chance persons without blame to call God their Father, but those in whom the beauty of piety towards Him shall flash forth,—-those I deem and none other will it befit. I have come from Heaven to counsel you things most excellent, and My Word invites you to the being formed after God. But if it be verily your aim and longing to have God as your Father, surely ye would have loved Me your Guide and Teacher on such a path, Who give you the opportunity of likeness to the One and True Son, Who through the Holy Ghost render conformed to Himself those who receive Him. For he (He says) who altogether boasteth of ownness toward God, how would he not love Him That is of God? how (tell me) will he honour the tree who foolishly loatheth the fruit that is its offspring? Either therefore, He saith, make the tree good and his fruit good, or make the tree corrupt and his fruit corrupt. If therefore the Tree (i. e. God the Father) be Noble and ye know how to draw the Splendour thereof on your own heads, why loved ye not the Fruit that is of Him, believing It to be such as He is? The verse before us therefore hath at once a bitter reproof of the Jews (for it shews them to be liars, for when they essay to call God their Father, they are far away from the virtue that pertains to those who are called to this, because they love not Him Who is of God by Nature) and at the same time it profitably brings in the mention of His own Ineffable Generation, that they might be caught in impiety in this too, calling Him ill-born and bastard. For if the saying, I proceeded forth from God, signifies His Ineffable and Eternal Generation from the Father; adding I am come, [He shews] His appearance in this world with Flesh. And surely one will not say that God the Word then first beamed forth from God the Father, when He became Man (for so it seemed to some of the unholy heretics) but he will rather take it as is meet and will conceive of it piously. For not because He joined the words, (I mean I proceeded forth and I am come) will the Word of the Father be co-eval in time with the Birth of the Flesh, but to each of the things indicated will we keep its proper meaning. For we believe the first Generation of the Word conceived of as from God to be without beginning and above mind; wherefore it hath been set forth first in the words, I proceeded forth from God; the second, i. e., that after the Flesh, for neither have I come of Myself but He sent Me. I was Incarnate as you, that is, I became Man, in the Good Pleasure of God the Father came I in this world to declare to you the things of God and to tell to those who know not, what it is that pleases Him. But ye loved not (He says) Him Who from the Divine counsel was revealed to you as Saviour and Guide. How then will ye any more be called children of God, or how will ye gain the grace of ownness with Him, if ye honour not Him That is of Him? It is likely that the Lord again means something by this and aims by such words also to silence the people of the Jews who are vainly yelping at Him. And what it is that is intended we will briefly say.

Many among the Jews had no regard for godly fear, but cared only about honors from other people and were controlled by shameful greed. They dared to prophesy, speaking from their own hearts and not from the mouth of the Lord, as Scripture says. The Lord of all Himself rebuked them, saying, "I did not send the prophets; I did not speak to them, yet they prophesied." He also threatened to do terrible things to them, crying out, "Woe to those who prophesy from their own hearts and see nothing at all." One such person was Shemaiah, who opposed Jeremiah's words with his own lie and, after taking the wooden yokes and breaking them, said, "Thus says the Lord, I will break the yoke of the king of Babylon." Therefore, when our Savior Christ said, "But now you seek to kill Me, a man who has told you the truth which I heard from God," the Jews began to grumble. Not knowing who He truly is, they imagined He was some false prophet and became hardened because of this, so that they even dared to insult Him and angrily desired to kill Him, pressing on to actually do it. This is why He appropriately warns them again, saying that He did not come of His own accord as those who prophesy falsely typically do, but was sent by God. In this way, He both removes the accusation of being a false prophet and teaches them that they will face no small judgment for not only dishonoring the One sent by God the Father, but also daring to plot murder against Him. He does this to restrain their reckless boldness.

Many among the Jews esteeming no whit the Divine Fear, but admiring and accepting only honours from men, and overcome by base lucre, dared to prophesy, speaking out of their own heart and not out of the Mouth of the Lord, as it is written. And verily the Lord of all Himself chid them saying, I sent not the prophets, I spake not to them yet they prophesied; yea, He threatened to do dread things to them crying out, Woe unto them that prophesy out of their their own heart and see nothing at all. Such an one was that Shemaiah who to the words of Jeremiah opposed his own lie and having taken the yokes of wood and shattered them, said, Thus saith the Lord, I will shatter the yoke of the king of Babylon. Since then when our Saviour Christ says, But now ye seek to kill Me a man who have told you the truth which I heard of God, the Jews began to murmur, and not knowing Who He is in truth, to imagine that He is some false prophet and to be therefore hardened, so as to even dare to revile Him, and so angrily desire to kill Him as even to press on to do it:—-profitably does He again terrify them, saying that He came not of Himself as was the wont of them who prophesy falsely, but was sent by God, that by the same He both putting aside the reputation of being a false prophet and teaching that they will incur no slight doom, who not only dishonour Him that has been sent by God the Father, but also dare to devise murder against Him, might cut short their unbridled daring.

This, then, addresses what lies before us. But the heretic will likely use what has been said to feed his inborn impiety. He may accuse the ousia of the Only-Begotten and consider it to be inferior to the Father's because He says He was sent by Him. But let such a person consider the manner of the economy just discussed, and remember Paul proclaiming about the Son, "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, made in the likeness of men and found in fashion as a man He humbled Himself, becoming obedient unto death." But if He has willingly humbled Himself, with the Father consenting and willing it together with Him, what accusation can He reasonably face for going through the entire manner of the economy to its completion? But if, because He says He has been sent, you think the Son is inferior to the Father, how, tell me, does the one who is inferior, according to your ignorance, work with complete precision the things of God? For where does any inferiority show itself in Him who perfectly possesses all that belongs to His own Progenitor and the fullest God-befitting authority? Therefore He will not be conceived of as lesser on account of being sent, but being God of God by physis and truly, since He Himself is the Wisdom and Power of the Father, He is sent to us as light is spread abroad from the sun, so that He might make wise what lacks wisdom, and so that at last what was weak might be lifted up through Him and strengthened unto the knowledge of God the Father and restored to all virtue. For all things most beautiful shone upon the human race through Christ alone. There is therefore nothing at all servile in Christ, except what belongs only to the form of the flesh. But His authority and power are entirely God-befitting, even though the language fittingly conformed to the measure of lowliness takes human fashion.

This then for what is before us. But it is probable that the heretic will make what has been said the food of his innate impiety. He will haply accuse the Essence of the Only-Begotten and will deem that it is in lower case than the Father's because of His saying that He had been sent by Him. But let such an one consider the mode of the economy but now spoken, and remember Paul crying aloud of the Son, Who being in the Form of God thought it not robbery to be Equal with God, but emptied Himself taking servant's form, made in the likeness of men and found in fashion as a man He humbled Himself made obedient unto death. But if He hath of His own will humbled Himself, the Father, that is, consenting and Co-willing it, what accusal will He have, going through the whole mode of the Economy unto its consummation, in any reasonable way? But if because of His saying that He has been sent, you deem that the Son lies in lower case than the Father, how (tell me) doth He That is in lower case, according to thy unlearning, work in all exactitude the things of God? For where does the lesser shew itself in Him who possesses perfectly all that belongs to His own Progenitor and the fullest God-befitting Authority? Therefore He will not be conceived of as less on account of being sent, but being God of God by Nature and verily, since Himself is the Wisdom and Power of the Father, He is sent to us as from the sun the light which is spread abroad from it, in order that He might make wise that which lacks wisdom, and that thus at length that which was weak might be lifted up through Him and strengthened unto the knowledge of God the Father and recovered unto all virtue. For all things most fair beamed on the human race through only Christ. There is therefore nothing at all of servile kind in Christ, but it belongs only to the form of the flesh: but God-befitting is His Authority and Power even all, even though the language meetly conformed to the measure of lowliness take human fashion.

What we have often said, we say again for the benefit of readers, for there is no harm in our teaching frequently going over what may be profitable. It is the habit of our Savior Christ not to accept completely from those who disbelieve Him the word that came from their tongue, but rather to look at their hearts and innermost thoughts, and to make His replies to the thoughts that were still turning over in the depths of their hearts. For a human being who does not know the thoughts that are in another person must necessarily accept the spoken word, but God does not, for since He knows all things, He takes the thought as the voice. When the Lord said to the Jews that He had not come of His own accord, like those who advance to prophesy by their own will and not by the Divine Spirit, but that He was sent by God, they again imagined, or reasoned among themselves, or secretly whispered to one another: Many prophets have spoken the things of God and brought words from the Spirit to us, but we find nothing among them of the sort that is in this man's words. For He is completely carrying us away from the worship according to the Law and removing us to some other way of life and introducing to us a strange change of lifestyle. Therefore His teaching is clearly dissonant and irreconcilable with that of those of old. Since He saw them thinking these things (as is likely), showing that He is by nature God and knows the counsels of hearts, He takes hold of it and says, "Why do you not understand My speech? because you cannot hear My word." I am not ignorant, He says, that you cannot comprehend My speech or teaching, but I will tell you the reason and will clearly set before you what the obstacle is. You cannot hear My word. He says "you cannot," convicting them of inability to achieve perfect good, because they are already mastered by their passions. For the love of pleasure weakens the mind, and the unrestrained tendency toward evil, further weakening the strength of the heart, makes it feeble and most powerless to perform any virtue. Being therefore already weakened by tendencies to vice and tyrannized by your own passions, you cannot, He says, hear My word. For right are the ways of the Lord, as it is written, and the just shall walk in them, but the transgressors shall become powerless in them. Related to this you will find what was said in another place to the Pharisees: "How can you believe who receive honor from one another and seek not the honor that comes from the only God?" For truly in this, their not being able to believe shows the voluntary weakness of their understanding, or that their mind has been previously overcome by vainglory. And we find again that what has been spoken by the voice of Paul is true of the Jews: "But the natural man receives not the things of the Spirit of God, for they are foolishness to him." Since therefore they were natural, they considered Him to be foolishness who was inviting them to be saved, and was teaching them the path of an excellent way of life, and directing them very well to the power of pleasing God who delights in virtue, to whom be all honor, glory, might, forever and ever. Amen.

What we have oftentimes said we say again for profit to the readers: for there is no harm in our discourse going very frequently through what may profit. It is the custom then of our Saviour Christ not altogether to accept from those who disbelieve Him, the word that boiled up from their tongue, but to look rather on the hearts and reins, and to make His replies to the thoughts that were yet revolving in the depth of their hearts. For man who knows not the thoughts that are in another, will needs admit the uttered word, but God not so; for He knowing all things, takes the thought for the voice. When then the Lord said to the Jews that He had come not of Himself, like them who of their own mind and not of the Divine Spirit advance to prophesy, but that He was sent by God, they again imagine, or reason among themselves, or secretly whispering one to another said, Many Prophets have spoken the things of God and brought words from the Spirit unto us, but we find nought among them of such sort as is in this man's words. For He bears us wholly away from the worship after the Law and removes us to some other polity and introduces to us a strange transition of life. Dissonant therefore manifestly and irreconcileable is His Discourse with that of those of old. Since He beheld them thinking (as is likely) these things, shewing that He is by Nature God and knoweth the counsels of the hearts, He takes hold of it and says, Why do ye not understand My Speech? because ye cannot hear My Word. I am not ignorant (He says) that ye cannot comprehend My Speech, or doctrine; but I will tell you the reason and will clearly set before you what is the hindrance. Ye cannot hear My Word. He says, ye cannot, convicting them of impotence unto perfect good, because of their being fore-mastered by their passions. For the love of pleasure unnerves the mind, and the unbridled tendency towards evil yet weakening the sinew of the heart, renders it feeble and most spiritless to the power of performing any virtue. Being therefore fore-weakened by tendencies to vice and tyrannized by your own passions ye cannot, He says, hear My Word. For right are the ways of the Lord, as it is written, and the just shall walk in them, but the transgressors shall become impotent in them. Akin to this will you find that too which was in another place said to the Pharisees, How can ye believe which receive honour one of another and seek not the honour that, cometh from the only God? for verily in this their not being able to believe shews the voluntary weakness of their understanding or that their mind has been before overcome of vainglory. And we find again that that is true of the Jews which has been spoken by the voice of Paul, But the natural man receiveth not the things of the Spirit of God, for they are foolishness to him. Since therefore they were natural, they deemed that He was foolishness Who was inviting them to be saved, and was teaching them the path of an excellent conversation, and directing them full well unto the power of pleasing God who delighteth in virtue, to whom be all honour, glory, might, for ever and ever. Amen.